give, in his own words, what he has observed relative to the power of Amulets. After deep metaphysical observations in nature, and arguing in mitigation of sorcery, witchcraft, and divination, effects that far outstrip the belief in Amulets, he observes "we should not reject all of this kind, because it is not known how far those contributing to superstition depend on natural causes. Charms have not their power from contracts with evil spirits, but proceed wholly from strengthening the imagination; in the same manner that images and their influence, have prevailed in religion; being called from a different way of use and application, sigils, incantations, and spells.

Effect of the Imagination on the Mind, &c.

Imagination, indubitably, has a powerful effect on the mind, and in all these miraculous cures is by far the strongest ingredient. Dr. Strother says, the influence of the mind and passions works upon the body in sensible operations like a medicine, and is of far the greater force upon the juices than exercise. The countenance, he observes, betrays a good or wicked intention; and that good or wicked intention will produce in different persons a strength to encounter, or a weakness to yield to the preponderating side." Our looks discover our passions; there being mystically in our faces, says Dr. Brown, certain characters, which carry in them the motto of our souls, and therefore probably work secret effects in other parts," or, as Garth, in his "Dispensatory," so beautifully illustrates the idea:

"Thus paler looks impetuous rage proclaim,
And chilly virgins redden into flame:

See envy oft transformed in wan disguise,
And mirth sits gay and smiling in the eyes:
Oft our complexions do the soul declare,
And tell what passions in the features are.
Hence 'tis we look, the wond'rous cause to find,
How body acts upon impassive mind."

Addison, on the power and pleasure of the imagination (Spect. vol. vi.) concludes, from the pleasure and pain it administers here below, that God, who knows all the ways of afflicting us, may so transport us hereafter with such beautiful and glorious visions, or torment us with such hideous and ghastly spectres, as might even of themselves suffice to make up the entire of Heaven or Hell of any future being.

St. Vitus' dance was cured by visiting the tomb of the saint, near Ulm, every May. Indeed, there is some reason in this assertion; for exercise and change of scene and air will cure many obstinate diseases. The bite of the Tarantula is cured by music; and what is more wonderful still, persons bitten by this noxious animal are only to be cured by certain tunes; thus, for instance, one might be cured with "Nancy Dawson," while another could only reap a similar benefit from "Moll in the wood," or "Off she goes."

The learned Dr. Willis, whom we have already mentioned, in his treatise on Nervous diseases, does not hesitate to recommend Amulets in epileptic disorders. "Take," says he, "some fresh Pæony roots, cut them into square bits, and hang them round the neck, changing them as often as they dry. In all probability the hint from this circum

stance was taken for the Anodyne necklaces, which was in such strong requisition some time ago, and which produced so much benefit to the proprietors; as the doctor, a little further on, prescribes the same root for the looseness, fevers, and convulsions of children during the time of dentition, mixed, to make it appear more miraculous, with some elk's hoof.

Turner, whose ideas on hydrophobia are so ab. surd, where he asserts, that the symptoms may not appear for forty years after the bite; and who asserts," that the slaver or breath of such a dog is infectious; and that men bit, will bite like dogs again, and die mad; although he laughs at the Anodyne necklace, argues much in the same manner. It is not so very strange that the effluvia from external medicines entering our bodies, should effect such considerable changes, when we see the efficient cause of apoplexy, epilepsy, hysterics, plague, and a number of other disorders, consists, as it were in imperceptible vapours.

Lapis Ætites (blood stone) hung about the arm, by some similar secret means is said to prevent abortion, and to facilitate delivery, when worn round the thigh. Dr. Sydenham, in the iliac passion, orders a live kitten to be laid constantly on the abdomen; others have used pigeons split alive, and applied to the soles of the feet with success, in pestilential fevers and convulsions. The court of king David thought that relief might be obtained by external agents; otherwise they would not have advised him to seek a young virgin; doubtless thereby imagining that the virgin of youth would impart a portion of its warmth and

strength to the decay of age.

"Take the heart and liver of the fish and make a smoke, and the devil shall smell it and flee away." (Tobit, c. vi.) During the plague of London, arsenic was worn as an amulet against infection. During this melancholy period, Bradley says, that Bucklersbury was not visited with this scourge, which was attributed to the number of druggists and apothecaries living there.

During the plague at Marseilles, which Belort attributed to the larva of worms infecting the saliva, food, and chyle; and which, he says, were hatched by the stomach, took their passage into the blood, at a certain size, hindering the circulation, affecting the juices and solid parts, advised amulets of mercury to be worn in bags suspended at the chest and nostrils, either as a safeguard or as a means of cure; by which method, through the admissiveness of the pores, effluvia specially destructive of all venemous insects, were received into the blood. "An illustrious prince," continues Belort, "by wearing such an amulet, escaped the small-pox."

An Italian physician (Clognini) ordered two or three drachms of crude mercury to be worn as a defensive against the jaundice; and also as a preservative against the noxious vapours of inclement seasons: "it breaks," he observes, "and conquers the different figured seeds of pestilential distempers floating in the air; or else, mixing with the air, kills them where hatched."

Other philosophers have ascribed the power of mercury in these cases, to an elective faculty given out by the warmth of the body; which attracts the

infectious particles outwards. For, say they, all bodies are continually emitting effluvia more or less around them, and some whether they be external or internal. The Bath waters change the colour of silver in the pockets of those who use them; mercury the same; cantharides applied externally (or taken inwardly) affects the urinary organ; and camphor, in the same manner, is said to be an antiphrodesiac. Quincey informs us, that by only walking in a newly-painted room, a whole company had the smell of turpentine in their urine. Yawning and laughing are infectious; so is fear and shame. The sight of sour things, or even the idea of them, will set the teeth on edge. Small-pox, itch, and other diseases, are infectious; if so, mercurial amulets bid fair to destroy the germ of some complaints when used only as an external application, either by manual attrition or worn as an amulet, or inhaled by the nose. One word for all; amulets, medicated or not, are precarious and uncertain; and, now a-day, are seldom resorted to, much less confided in.

Baglivi refines on the doctrine of effluvia, by ascribing his cures of the bite of the tarantula to the peculiar undulation any instrument or tune makes by its strokes in the air; which, vibrating upon the external parts of the patient, is communicated to the whole nervous system, and produces that happy alteration in the solids and fluids which so effectually contributes to the cure. The contraction of the solids, he says, impresses new mathematical motions and directions to the fluids; in one or both of which, is seated all distempers,