Jerome Cardan, William George Waters [reading list TXT] 📗
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trial went on, and I was able to force him to pay me all the money which was in dispute. A like good fortune attended me while my claims were considered by the heads of the Milanese College, and finally rejected by several votes. Then afterwards, when they had decided to admit me, and when they tried to subject me to certain rules which placed me on a footing inferior to their own, I compelled them to grant me full membership. In the case of the Barbiani, after long litigation and many angry words and much trouble, I came to terms with them; and, having received the sum of money covenanted by agreement, I was entirely freed from vexation of the law."[269] Writing generally of his monetary dealings, Cardan says: "Whenever I may have incurred a loss, I have never been content merely to retrieve the same, I have always contrived to seize upon something extra."[270] Or again: "If at any time I have lost twenty crowns, I have never rested until I have succeeded in getting back these and twenty more in addition."[271]
Cardan left in his _Dicta Familiaria_ and _Praeceptorum ad filios Libellus_ a long list of aphorisms and counsels, many of which give evidence of keen insight and busy observation of mankind, while some are distinguished by a touch of humour rare in his other writings. He bids his children to be careful how they offend princes, and, offence being given, never to flatter themselves that it has been pardoned; to live joyfully as long as they can, for men are for the most part worn out by care; never to take a wife from a witless stock or one tainted with hereditary disease; to refrain from deliberating when the mind is disturbed; to learn how to be worsted and suffer loss; and to trust a school-master to teach children, but not to feed them. One of the dicta is a gem of quaint wisdom. "Before you begin to wash your face, see that you have a towel handy to dry the same." If all the instances of prodigies, portents, visions, and mysterious warnings which Cardan has left on record were set down in order, a perusal of this catalogue would justify, if it did not compel, the belief that he was little better than a credulous fool, and raise doubts whether such a man could have written such orderly and coherent works as the treatise on Arithmetic, or the book of the Great Art. But Cardan was beyond all else a man of moods, and it would be unfair to figure as his normal mental condition those periods of overwrought nervousness and the hallucinations they brought with them. In his old age the nearness of the inevitable stroke, and the severance of all earthly ties, led him to discipline his mind into a calmer mood, but early and late during his season of work his nature was singularly sensitive to the wearing assaults of cares and calamities. In crises of this kind his mind would be brought into so morbid a condition, that it would fall entirely under the sway of any single idea then dominant; such idea would master him entirely, or even haunt him like one of those unclean spectres he describes with such gusto in the _De Varietate_. What he may have uttered when these moods were upon him must not be taken seriously; these are the moments to which the major part of his experiences of things _supra naturam_ may be referred. But there are numerous instances in which he describes marvellous phenomena with philosophic calm, and examines them in the true spirit of scepticism. In his account of the trembling of the bed on which he lay the night before he heard of Gian Battista's marriage, he goes on to say that a few nights after the first manifestation, he was once more conscious of a strange movement; and, having put his hand to his breast, found that his heart was palpitating violently because he had been lying on his left side. Then he remembered that a similar physical trouble had accompanied the first trembling of the bed, and admits that this manifestation may be referred to a natural cause, _i.e._ the palpitation. He tells also how he found amongst his father's papers a record of a cure of the gout by a prayer offered to the Virgin at eight in the morning on the first of April, and how he duly put up the prayer and was cured of the gout, but he adds: "Sed in hoc, auxiliis etiam artis usus sum."[272] Again with regard to the episode of the ignition of his bed twice in the same night, without visible cause, he says that this portent may have come about by some supernatural working; but that, on the other hand, it may have been the result of mere chance. He tells another story of an experience which befell him when he was in Belgium.[273] He was aroused early in the morning by the noise made outside his door by a dog catching fleas. Having got out of bed to see to this, he heard the sound as of a key being softly put into the lock. He told this fact to the servants, who at once took up the tale, and persuaded themselves that they had heard many noises of the same kind, and others vastly more wonderful; in short, the whole house was swarming with apparitions. The next night the noise was repeated, and a second observation laid bare the real cause thereof. The scratching of the dog had caused the bolt to fall into the socket, and this produced the noise which had disquieted him. He writes in conclusion: "Thus many events which seem to defy all explanation have really come to pass by accident, or in the course of nature. Out of such manifestations as these the unlettered, the superstitious, the timorous, and the over-hasty make for themselves miracles."[274] Again, after telling a strange story of a boy who beheld the image of a thief in the neck of a phial, and of some incantations of Josephus Niger, he concludes: "Nevertheless I am of opinion that all these things were fables, and that no one could have had any real knowledge thereof, seeing that they were nothing else than vain triflings."[275]
In a nature so complex and many-sided as Cardan's, strange resemblances may be sought for and discovered, and it certainly is an unexpected revelation to find a mental attitude common to Cardan, a man tied and bound by authority and the traditions of antiquity, and such a daring assailant of the schools and of Aristotle as Doctor Joseph Glanvil. The conclusions of Cardan as to certain obscure phenomena recently cited show that, in matters lying beyond sensual cognition, he kept an open mind. In summing up the case of the woman said to have been cured by the incantations of Josephus Niger, he says that she must have been cured either by the power of the imagination, or by the agency of the demons. Here he anticipates the arguments which Glanvil sets forth in _Sadducismus Triumphatus_. Writing on the belief in witchcraft Glanvil says, "We have the attestation of thousands of eye and ear witnesses, and these not of the easily-deceivable vulgar only, but of wise and grave discerners; and that when no interest could oblige them to agree together in a common Lye. I say, we have the light of all these circumstances to confirm us in the belief of things done by persons of despicable power and knowledge, beyond the reach of Art and ordinary Nature. Standing public Records have been kept of these well-attested Relations, and Epochas made of those unwonted events. Laws in many Nations have been enacted against those vile practices; those amongst the Jews and our own are notorious; such cases have often been determined near us by wise and reverend Judges, upon clear and convictive Evidence; and thousands of our own Nation have suffered death for their vile compacts with Apostate spirits. All these I might largely prove in their particular instances, but that 'tis not needful since these did deny the being of Witches, so it was not out of ignorance of these heads of Argument, of which probably they have heard a thousand times; but from an apprehension that such a belief is absurd, and the things impossible. And upon these presumptions they condemn all demonstrations of this nature, and are hardened against conviction. And I think those that can believe all Histories and Romances; That all the wiser would have agreed together to juggle mankind into a common belief of ungrounded fables, that the sound senses of multitudes together may deceive them, and Laws are built upon Chimeras; That the greatest and wisest Judges have been Murderers, and the sagest persons Fools, or designing Impostors; I say those that can believe this heap of absurdities, are either more credulous than those whose credulity they reprehend; or else have some extraordinary evidence of their perswasion, viz.: That it is absurd and impossible that there should be a Witch or Apparition."[276] Cardan's argument in the case of the sick woman, that it would be difficult if not impossible to invent cause for her cure, other than the power of imagination or Demoniac agency, if less emphatic and lengthy than Glanvil's, certainly runs upon parallel lines therewith, and suggests, if it does not proclaim, the existence of such a thing as the credulity of unbelief; in other words that those who were disposed to brush aside the alternative causes of the cure as set down by him, and search for others, and put faith in them, would be fully as credulous as those who held the belief which he recorded as his own.
FOOTNOTES:
[248] _De Varietate_, p. 314.
[249] _De Vita Propria_, ch. xxxvii. p. 115.
[250] "Musicam, sed hanc anno post VI. scilicet MDLXXIV. correxi et transcribi curavi."--_De Vita Propria_, ch. xlv. p. 176.
[251] This is on p. 164.
[252] Page 266.
[253] _Judicium de Cardano_.
[254] Page 57.
[255] "Ita nostra aetate, lapsi sunt clarissimi alioqui viri in hoc genere. Budaeus adversus Erasmum, Fuchsius adversus Cornarium, Silvius adversus Vesalium, Nizolius adversus Maioragium: non tam credo justis contentionum causis, quam vanitate quadam et spe augendae opinionis in hominibus."--_Opera_, tom. i. p. 135.
[256] He writes in this strain in _De Vita Propria_, ch. xiv. p. 49, in _De Varietate Rerum_, p. 626, and in _Geniturarum Exempla_, p. 431.
[257] On the subject of dissimulation Cardan writes: "Assuevi vultum in contrarium semper efformare; ideo simulare possum, dissimulare nescio."--_De Vita Propria_, ch. xiii. p. 42. Again in _Libellus Praeceptorum ad filios_ (_Opera_, tom. i. p. 481), "Nolite unquam mentiri, sed circumvenire [circumvenite?]."
[258] _Discoverie of Witchcraft_, ch. xi.
[259] Donato Lanza, the druggist, who had been his first introducer to Sfondrato, was equally perverse. After Cardan had cured him of phthisis, he jumped out of a window to avoid arrest, and fell into a fish-pond, and died of the cold he took.--_Opera_, tom. i. p. 83.
[260] _Opera_, tom. i. p. 136.
[261] _De Vita Propria_, ch. x. p. 32.
[262] The Materia Medica of Mesua, dating from the eleventh century, was used by the London College of Physicians in framing their Pharmacopoeia in 1618.
[263] In 1443 a copy of Celsus was found at Milan; Paulus AEgineta was discovered a little later.
[264] _Opera_, tom. ix. p. 1.
[265] _De Immortalitate Animorum_ (Lyons, 1545), p. 73. _De Varietate_, p. 77. _Opera_, tom. i. p. 135.
[266] _De Subtilitate_, p. 445.
[267] "Galen's great complaint against the Peripatetics or Aristotelians, was that while they discoursed about Anatomy they could not dissect. He met an argument with a dissection or an experiment. Come and see
Cardan left in his _Dicta Familiaria_ and _Praeceptorum ad filios Libellus_ a long list of aphorisms and counsels, many of which give evidence of keen insight and busy observation of mankind, while some are distinguished by a touch of humour rare in his other writings. He bids his children to be careful how they offend princes, and, offence being given, never to flatter themselves that it has been pardoned; to live joyfully as long as they can, for men are for the most part worn out by care; never to take a wife from a witless stock or one tainted with hereditary disease; to refrain from deliberating when the mind is disturbed; to learn how to be worsted and suffer loss; and to trust a school-master to teach children, but not to feed them. One of the dicta is a gem of quaint wisdom. "Before you begin to wash your face, see that you have a towel handy to dry the same." If all the instances of prodigies, portents, visions, and mysterious warnings which Cardan has left on record were set down in order, a perusal of this catalogue would justify, if it did not compel, the belief that he was little better than a credulous fool, and raise doubts whether such a man could have written such orderly and coherent works as the treatise on Arithmetic, or the book of the Great Art. But Cardan was beyond all else a man of moods, and it would be unfair to figure as his normal mental condition those periods of overwrought nervousness and the hallucinations they brought with them. In his old age the nearness of the inevitable stroke, and the severance of all earthly ties, led him to discipline his mind into a calmer mood, but early and late during his season of work his nature was singularly sensitive to the wearing assaults of cares and calamities. In crises of this kind his mind would be brought into so morbid a condition, that it would fall entirely under the sway of any single idea then dominant; such idea would master him entirely, or even haunt him like one of those unclean spectres he describes with such gusto in the _De Varietate_. What he may have uttered when these moods were upon him must not be taken seriously; these are the moments to which the major part of his experiences of things _supra naturam_ may be referred. But there are numerous instances in which he describes marvellous phenomena with philosophic calm, and examines them in the true spirit of scepticism. In his account of the trembling of the bed on which he lay the night before he heard of Gian Battista's marriage, he goes on to say that a few nights after the first manifestation, he was once more conscious of a strange movement; and, having put his hand to his breast, found that his heart was palpitating violently because he had been lying on his left side. Then he remembered that a similar physical trouble had accompanied the first trembling of the bed, and admits that this manifestation may be referred to a natural cause, _i.e._ the palpitation. He tells also how he found amongst his father's papers a record of a cure of the gout by a prayer offered to the Virgin at eight in the morning on the first of April, and how he duly put up the prayer and was cured of the gout, but he adds: "Sed in hoc, auxiliis etiam artis usus sum."[272] Again with regard to the episode of the ignition of his bed twice in the same night, without visible cause, he says that this portent may have come about by some supernatural working; but that, on the other hand, it may have been the result of mere chance. He tells another story of an experience which befell him when he was in Belgium.[273] He was aroused early in the morning by the noise made outside his door by a dog catching fleas. Having got out of bed to see to this, he heard the sound as of a key being softly put into the lock. He told this fact to the servants, who at once took up the tale, and persuaded themselves that they had heard many noises of the same kind, and others vastly more wonderful; in short, the whole house was swarming with apparitions. The next night the noise was repeated, and a second observation laid bare the real cause thereof. The scratching of the dog had caused the bolt to fall into the socket, and this produced the noise which had disquieted him. He writes in conclusion: "Thus many events which seem to defy all explanation have really come to pass by accident, or in the course of nature. Out of such manifestations as these the unlettered, the superstitious, the timorous, and the over-hasty make for themselves miracles."[274] Again, after telling a strange story of a boy who beheld the image of a thief in the neck of a phial, and of some incantations of Josephus Niger, he concludes: "Nevertheless I am of opinion that all these things were fables, and that no one could have had any real knowledge thereof, seeing that they were nothing else than vain triflings."[275]
In a nature so complex and many-sided as Cardan's, strange resemblances may be sought for and discovered, and it certainly is an unexpected revelation to find a mental attitude common to Cardan, a man tied and bound by authority and the traditions of antiquity, and such a daring assailant of the schools and of Aristotle as Doctor Joseph Glanvil. The conclusions of Cardan as to certain obscure phenomena recently cited show that, in matters lying beyond sensual cognition, he kept an open mind. In summing up the case of the woman said to have been cured by the incantations of Josephus Niger, he says that she must have been cured either by the power of the imagination, or by the agency of the demons. Here he anticipates the arguments which Glanvil sets forth in _Sadducismus Triumphatus_. Writing on the belief in witchcraft Glanvil says, "We have the attestation of thousands of eye and ear witnesses, and these not of the easily-deceivable vulgar only, but of wise and grave discerners; and that when no interest could oblige them to agree together in a common Lye. I say, we have the light of all these circumstances to confirm us in the belief of things done by persons of despicable power and knowledge, beyond the reach of Art and ordinary Nature. Standing public Records have been kept of these well-attested Relations, and Epochas made of those unwonted events. Laws in many Nations have been enacted against those vile practices; those amongst the Jews and our own are notorious; such cases have often been determined near us by wise and reverend Judges, upon clear and convictive Evidence; and thousands of our own Nation have suffered death for their vile compacts with Apostate spirits. All these I might largely prove in their particular instances, but that 'tis not needful since these did deny the being of Witches, so it was not out of ignorance of these heads of Argument, of which probably they have heard a thousand times; but from an apprehension that such a belief is absurd, and the things impossible. And upon these presumptions they condemn all demonstrations of this nature, and are hardened against conviction. And I think those that can believe all Histories and Romances; That all the wiser would have agreed together to juggle mankind into a common belief of ungrounded fables, that the sound senses of multitudes together may deceive them, and Laws are built upon Chimeras; That the greatest and wisest Judges have been Murderers, and the sagest persons Fools, or designing Impostors; I say those that can believe this heap of absurdities, are either more credulous than those whose credulity they reprehend; or else have some extraordinary evidence of their perswasion, viz.: That it is absurd and impossible that there should be a Witch or Apparition."[276] Cardan's argument in the case of the sick woman, that it would be difficult if not impossible to invent cause for her cure, other than the power of imagination or Demoniac agency, if less emphatic and lengthy than Glanvil's, certainly runs upon parallel lines therewith, and suggests, if it does not proclaim, the existence of such a thing as the credulity of unbelief; in other words that those who were disposed to brush aside the alternative causes of the cure as set down by him, and search for others, and put faith in them, would be fully as credulous as those who held the belief which he recorded as his own.
FOOTNOTES:
[248] _De Varietate_, p. 314.
[249] _De Vita Propria_, ch. xxxvii. p. 115.
[250] "Musicam, sed hanc anno post VI. scilicet MDLXXIV. correxi et transcribi curavi."--_De Vita Propria_, ch. xlv. p. 176.
[251] This is on p. 164.
[252] Page 266.
[253] _Judicium de Cardano_.
[254] Page 57.
[255] "Ita nostra aetate, lapsi sunt clarissimi alioqui viri in hoc genere. Budaeus adversus Erasmum, Fuchsius adversus Cornarium, Silvius adversus Vesalium, Nizolius adversus Maioragium: non tam credo justis contentionum causis, quam vanitate quadam et spe augendae opinionis in hominibus."--_Opera_, tom. i. p. 135.
[256] He writes in this strain in _De Vita Propria_, ch. xiv. p. 49, in _De Varietate Rerum_, p. 626, and in _Geniturarum Exempla_, p. 431.
[257] On the subject of dissimulation Cardan writes: "Assuevi vultum in contrarium semper efformare; ideo simulare possum, dissimulare nescio."--_De Vita Propria_, ch. xiii. p. 42. Again in _Libellus Praeceptorum ad filios_ (_Opera_, tom. i. p. 481), "Nolite unquam mentiri, sed circumvenire [circumvenite?]."
[258] _Discoverie of Witchcraft_, ch. xi.
[259] Donato Lanza, the druggist, who had been his first introducer to Sfondrato, was equally perverse. After Cardan had cured him of phthisis, he jumped out of a window to avoid arrest, and fell into a fish-pond, and died of the cold he took.--_Opera_, tom. i. p. 83.
[260] _Opera_, tom. i. p. 136.
[261] _De Vita Propria_, ch. x. p. 32.
[262] The Materia Medica of Mesua, dating from the eleventh century, was used by the London College of Physicians in framing their Pharmacopoeia in 1618.
[263] In 1443 a copy of Celsus was found at Milan; Paulus AEgineta was discovered a little later.
[264] _Opera_, tom. ix. p. 1.
[265] _De Immortalitate Animorum_ (Lyons, 1545), p. 73. _De Varietate_, p. 77. _Opera_, tom. i. p. 135.
[266] _De Subtilitate_, p. 445.
[267] "Galen's great complaint against the Peripatetics or Aristotelians, was that while they discoursed about Anatomy they could not dissect. He met an argument with a dissection or an experiment. Come and see
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