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Updated: June 18, 2025
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.
Those critics who pass judgment on Cardan, taken solely as a Physician or as a Mathematician, will give a presentment more fallacious than imperfect generalizations usually furnish, for in Cardan's case the man, taken as a whole, was incomparably greater than the sum of his parts.
Cardan's gratitude to Archbishop Hamilton for the liberal treatment and gracious reception he had recently encountered in Scotland, prompted him to dedicate this volume to his late patient.
In the first place he was suddenly freed from his physical infirmity, and shortly after his restoration he met and married the woman who, as long as she lived with him, did all that was possible to make him happy. Every momentous event of Cardan's life and many a trifling one as well was heralded by some manifestation of the powers lying beyond man's cognition.
The Milanese doctors had no love for him, and every petulant word he might let fall would almost surely be brought to the Governor's ears. By Cardan's own admission it appears that utterances of this sort were both frequent and acrid. There was a certain physician of the city who wished to place his son gratis in Cardan's household.
Few men would sit down with a light heart to frame a well-ordered treatise out of the débris of a heap of note-books, and it would be unjust to censure Cardan's literary performance because he failed in this task. Probably no other man living in his day would have achieved a better result.
Cardan's sad life, and that of Cornelius Agrippa, you can, and ought to read for yourselves, in two admirable biographies, as amusing as they are learned, by Professor Morley, of the London University. I have not chosen either of them as a subject for this lecture, because Mr. Morley has so exhausted what is to be known about them, that I could tell you nothing which I had not stolen from him.
This recorded belief in a gift of tongues is one of the most convincing bits of evidence to be gleaned from Cardan's writings of the insanity which undoubtedly afflicted him, at least periodically, at this crisis of his life. A fuller account of it is in Opera, tom. x. p. 464. Opera, tom. x. p. 464. De Vita Propria, ch. xxx. p. 80. He seems to have had many untoward experiences in driving.
The records of Cardan's life at this period are scant and fragmentary, few events being chronicled except dreams and portents. In giving an account of one of these manifestations, which happened in September 1563, he incidentally lets light upon certain changes and vicissitudes in his own affairs.
It would seem somewhat of a paradox that a sombre and earnest nature like Cardan's should find so great pleasure in reading the elegant poco curante triflings of the Augustan singer, were it not a recognized fact that Horace has always been a greater favourite with serious practical Englishmen than with the descendants of those for whom he wrote his verses.
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