CAP. I.
The Definition of a Specter, or Apparition, and of the Imagination: togetherwith the seuerall kindes thereof.

BEfore we make an [...]ntrie into this our matter, whereo [...] wee purpose to entreate, touching strange Sights, Specters, or Apparitions, it will be requisite, that we define what a Spe­cter is. A Specter, or Apparition, Definition of a Specter. In Latine it is called Spectrū a spectando, of seeing. is an Imagination of a substance wihout a Bodie, the which presenteth it selfe sensibly vnto men, against the order and course of nature, and maketh them afraid. And notwithout great reason do I make the Imagination to be the Genus vnto a Specter: be­cause the Imagination (according to the iudgemēt of The­mistius) is no other thing, but a motion of the soule, which the sense (being set in action) doth create and engender. And forasmuch, as the sight is of all other senses the most excellent, liuely, and actiue: therefore is it, that the Imagi­nation hath sometimes taken the name of a Specter, or strange sight: of a Phantosme, & of a visiō. And the Fanta­sie [Page]also, which is formed in the spirit or vnderstanding, hath beene called by the name of light: or rather of the Greeke word [...]: which commeth of the eyes, and of the light, without which nothing can bee seene or discerned. So that the seuerall and speciall kindes of the Imagination are, the Specter or strange sight, the Phan­tosme, the vision & the fantasie, which the Greekes seue­rally cal [...]. And first of all Suydas saith,De placitis philosop [...]ru [...]n Definition of a phantosme, what it is. That a Phantosme (which is [...]) is an imagination of thinges which are not indeede, and doth proceede of the senses being corrupted: which Plutarch also doth seeme to confirme: Howbeit that some moderne Physitians doe goe further, and doe confound a Specter and a Phantosme together, taking both the one and the other for a false vision. The which opinion for my part I cannot allow: because in verie truth the Specter is that which our Ciuil Lawyers haue cald [...]:L. ostentum D de verb. sig­niff. Glossar. and the Phantosme, which commeth of [...]is taken for a false imagination, by which wee doe perswade our selues (be it in sleeping or waking) that some obiect doth present it selfe vnto vs. [...] Mostellum. Math. 14. Mark. 6. The differēce betweene a Phantosme & a Specter. And albeit many Authors, and namely the holy Scriptures, do take a Phātosme for a Spe­cter, truly appearing vnto the sense not corrupted nor de­ceiued: yet, if we will soundly interpret them, we must say, that they must be vnderstoode to speake according to the vulgar and common opinion, which doth confound the Specter and the Phantosme together: or else that they re­garded the propertie of Spirits, the which do vse to take a fantastique or imaginatiue bodie to appeare vnto vs. And to shew yet further, what difference there is betweene thē both: Certaine it is, that a Phantosme is a thing without life, and without substance: And the Specter hath a sub­stance hidden and concealed, which seemeth to moue the fantastique body, the which it hath taken. Moreouer, the Phantosme (being as it is) a thing without life, hath not a­ny will: whereas the Specter, if it will, doth appeare vnto vs: if it will not, it doth not appeare. And as Saint [Page 2] Ambrose saith, Huius naturae est non videri, voluntatis videri: Li, I. in Lucam ca. I. de Angel. apparit. The nature thereof is not to be seene: but the will of it is to be seene.

Of Visions and their generall kindes.After the Phantosme and the Specter, commeth the vision to be considered, of which Saint Augustine maketh three sortes, one which is done by the eyes of the body: as that of the three men, who appeared vnto Abraham: Lib contra A­dimantum. Gen. 18. Exod. 3 Math. 17. Mar. 9. Luk. 9. and that of Moyses, who saw the bush to burne: and that also of the Apostles, who saw Moyses and Elias, when Christ was transfigured in the mountaine before them. Another sort of visions, is by Imagination, which is done when our thought is rauished vnto heauen, and wee see nothing by the exteriour senses: but we imagine onely by some diuine and heauenly inspiration: as was that of Saint Peter, Acts. 10. when he was rauished in an extasie, he saw all sortes of vncleane creatures, and heard a voyce, which bade him eate of that he saw. The third sort may be said Intellectuall: because it is done onely in the vnderstanding,Daniel. 5. as when Balthasar saw a hand writing vpon the wall. To these three sortes of visions, we may wel adde a fourth and fifth, which hap­pen in dreaming, and do present themselues onely either in full sleepe, or betweene sleeping and waking, when wee neither sleepe nor wake, which the Hebrewes call Tharde­ma. And first for that in our sleepe, when one dreameth, or seemeth to behold any thing, which shall betide and happen in very deede according as was dreamed. And thus doth Macrobius define a vision, in his Commentarie vpon the dreame of Scipio, where hee discourseth of all dreames in generall: and he produceth these examples. One dreameth (saith he) that his friend (whome hee thin­keth to be away in a farre countrie) is returned, and the next day he seeth him, and findeth that his dreame falleth out to be true. Or he dreameth, that his friend hath left certaine money with him: and the next day hee seeth his friend repaire vnto him accordingly, & to commit a sūme of money vnto his trust and fidelitie. And as touching that which is betweene sleeping and waking, (which some [Page]call, To bee in a traunse) It is when partly in sleeping, and partly with the bodily eyes waking, one seeth any thing to appeare before him. Such was that vision of the Do­mesticall or houshold gods of the Phrigians, which Aeneas perceiued betweene sleeping and waking, when hee was in Candye. For after that Virgil had said a little be­fore, That those gods which Aeneas had saued, and ta­ken out of the middest of the fire, at the burning of Troy, had appeared to him sleeping: hee addeth in the end;

All these sortes of visions haue their name amongst the Hebrewes: The one they call, The Daughter of the voyce: another, The cleere mirrour: another, The rauishment of kis­sing: and the last (as we said) is called Thardema: of al which we shall speake more amply in the Treatise of Angelles, and especially of that vision of the Face (which Moses on­ly enioyed) and which properly is not to be called a vision, whatsoeuer the Rabbins do dreame thereof. For, the word of God in the holy scriptures doth plainly expresse, That the vision of face to face,Numb. 12. ver. 6. [...].8. is farre diuers and different from the other visions aboue specified. For when Aaron murmured against Moses, in that he did so manifestly and apparantly enioy this priuiledge, to see God face to face: he heard how God said vnto him, That his seruant Moses might see him with out any impediment; but that other Prophets should see him onely by vision. The Hebrew Text is Bammarâ Elau ethuadaa: That is to say, I will mani­fest my selfe to them in vision.

Definition of a Fantasie, what it is.It resteth now that we speake of the Fantasie, which is no other thing, but an Imagination and impression of the Soule, of such formes and shapes as are knowne: or of such as shall bee imagined, without any sight had of them: Or [Page 3]which shall bee receiued and vnderstoode of others, to bee such by reasons and arguments. This definition giueth S. Augustine, writing to Nebridius. And first, as touching the imagination of things knowne:Episto: 72 It is most plaine and euident, that whensoeuer we dreame of them, presently there commeth into our thought the Phantosme and Image of them. As if we dreame of our friend: Imme­diatly he presenteth himselfe to our mindes and imagina­tion, in the same stature, face, habite, person, and a thou­sand other such particularities, which are notable in him. So if we dreame of our Countrey: It seemeth vnto vs that we see the very wayes before vs, whereby we trauell: our houses, our lands, and our friends: which Apollonius the Rhodian very well expresseth in these verses;

This sort of Fantasie, Cattius, a famous Epicure of his time, (of whome Horace maketh mention in one of his Sa­tyres) doth call a Specter. But Cicero writing to Cassius ie­steth at him, & that not without cause.The difference betweene a Specter and a Fantasie. A vision or [...]is a sensible apprehension: & [...]is a motion of the heauenly spirits, as sayth S. Ba. vpō Esay For there is a very great difference between the one & the other: for that the one is a simple imagination of the spirit or minde, and the other is a sensible vision: The one is [...], a thinking, or imagination (as Homer calleth it. The other ( [...]) is plainely and manifestly seene, and the same Poet in ano­ther place calleth it [...].

Now as touching things not knowne nor seene, but imagined in the minde, they are for the most part spiritu­all, and without corporall substance, or they are concei­ued [Page]and vnderstoode by humane reason, and gathered by demonstrations: as, to beleeue that there is a God which gouerneth the world, and hath a care and ouersight of mankinde. Now these Fantasies (which may bee named also Intellectuall) are comprised (as the Stoicks say) partly by similitude: as Socrates by his Image: and partly by the proportion or Analogy of one thing to another, and that is either by way of encrease or diminution: by increase as Cyclops and Titius, Giants: by diminution as a Pigmey and a Dwarfe: and partly by translation, as (wee say) the eyes of the breast: and by composition, as an Hippocentaure, a Tra­gelaphe, and others such like monsters composed of two se­uerall kindes of creatures: and by the contrary of a thing, as death, by life. And generally those things which are incorporall, and vniuersall, are comprehended by the meanes of such things as are corporall, according to the saying of the Ciuilians. For by the ground (say they) which oweth seruitude, and yeeldeth benefit, a man may compre­hend the seruice and benefite belonging thereunto, which are things meerely incorporall.

Now of al these kindes of Imagination (which we haue so amply and at large described) It may be gathered, that there are two sortes of Imagination,Two kindes of Imagination. namely, one Intellec­tuall, and without corporall substance: The other sensible and corporall.Intellectuall Incorporall. Sensible and Corporall. Imagination Intellectuall what it is. The Intellectuall is the Fantasie, of which is bred and engendred in vs a memory or remembrance (as the Peripatetickes speake) and the discourse of the rea­sonable soule: I meane that discourse which is proper only vnto man: by the which he ballanceth and weigheth the things present, by those which are past, & foreseeth by things past, those which are to come after. For albeit the vnreasonable creatures doe sometimes seeme to haue a kinde of discourse, or dreaming in them, (as is to be seene in Horses and Dogges) yet this dreaming or discourse in them, is no other, then meerely bestial and brutish: which doth not accomodate nor apply it selfe, but onely to things present, by an vnreasonable appetite & desire vnto [Page 4]those things which they loue, and by eschewing and ab­horring to their vtmost powers, that which may be feare­full or contrary vnto them.

And therefore Epictetus, speaking of those fantasies,Theocritus. which are sodainly carryed by the outward senses into the inward powers of the soule, and doe carry feare and ter­rour with them (as namely, Thunders, Earthquakes, feare­full sights, & terrours, and other such like things, He said very well, that they are common to vs with the brute beastes which are guided onely by their brutish senses. But that the resolution (which hee calleth [...]is proper and peculiar vnto man: And for as much as it happeneth, that such fantasies are out of the power, will,Terrours bred in the mind by the sense, common to men with with brute beastes. and election of the soule: It followeth, that they proceed of the senses, which being no longer held vnder the rule and gouernment of the reason, they doe more sauour of the brutall then the reasonable part of the soule. And if peraduenture it shall be obiected, that often times euen wise men themselues are not exempted from these feares and apprehensions: To this I answere: that it is not pos­sible but the bodie of man should tremble and start at those things, as beeing framed and compounded of Spirits apprehensiue, subtill, and sensible: but it is soone quieted, and (as it were) brought in temper againe by the soule, which doth reassure, and restore courage vnto it: As when one casteth a stone into the water, he shal see the water for a while to bubble vp, and bee troubled; but soone after it returneth to it former estate.

Imagination sensitiue two­fold, and whence it commeth. The definition of a Specter o­pened and confirmed in the seuerall parts thereof.Now touching that Imagination which is sensitiue: either it is false and commeth either of the imaginatiue power corrupted, or of the senses hurt and altred: or else it is true; and then it is that which we call a Specter: which we defined to be a substance without a body, presenting it self sensibly vnto men. I say a substance without a body: because that euery body must of necessitie haue longi­tude, latitude, and profunditie, which otherwise wee call thicknesse; and ought therefore by consequence to bee [Page]palpable and subiect to handling, which in Spirits is not possible, who clothing themselues with an ayrie bodie, and being of themselues substances without bodyes, are not palpable, neither can be touched with the hand.

But of this we will entreat hereafter more at large; and of this point especially,Lib. 1. [...]. whether the diuels haue a body of ayre, as Origen maintained; or whether they bee pure and simple Spirits, and may enter into a dead body and moue the same as if it had sense and feeling! which is a thing that happeneth very seldome, and is against the na­ture of Spirits and Apparitions.

It followeth in our definition, (which presenteth it selfe, and appeareth vnto men sensibly:) I say to men; because Spec­ters doe neuer appeare to any other creatures, but vnto those which are reasonable.Numeri. 22. Homil. 13. in Numer. sub finem. And although wee read in the Bible, that the Asse of Balaam saw the Angel: yet (as Origen writeth) That was contrary to his owne proper nature, not onely that it perceiued, and sawe the Angell, but also that God opened his mouth, and made him to speake. So that both the one & the other of these points, is (in very truth) an impossibilitie to all beastes, and vn­reasonable creatures: aswell for that they want the Organ or instrument of mans voyce; as also for that they neither haue reason whereby to discerne Specters & Phantosmes from true bodyes: nor yet vnderstanding, whereby to be illuminated with the bright beames of discerning superi­our things: which doe onely enter into the consideration of the soule, and into the discourse & iudgement of hu­mane vnderstanding. The consideration wherof hauing with some preuailed more thē was fit; who being not able to conceiue in their thoughts how an Asse should be able to see an Angel, or to speak, they were perswaded (moued thereunto peraduenture with the authoritie of some Rab­bins) that the Asse was a Diuell disguised, which Balaam by force of his magicke Charmes had coniured to cary him toward Balaac. But in my opinion, there is neither reason nor any apparance of truth in their saying. But we ought [Page 5]rather to take the very litterall sense and meaning of the Scripture, and to thinke that it was a very naturall Asse, and not forged and framed by enchantments.

Moreouer, it is added in the definition of a Spec­ter, that it presenteth it selfe against Nature: (That is to say) against that common order of things, which naturally is established in the world since the creation thereof. So that all Apparitions aswell of Angels as of diuels, may be accounted as myracles: and doe neuer shewe themselues but that they presage and fore-shew some­thing. Besides, this word (against Nature) doth put a difference betweene the name of a Specter or Appari­tion, and those which the Latynes call Prodigium, and Portentum. The former of which, the Hebrewes name Mopheth, & wee not hauing any apt tearme for it may call it a Prodigie: and the latter, (for that we cannot o­therwise name it in our language) we may likewise call a Portent. Lauater saith, Portentum is a betokening of strange things to come in time. Nowe the Prodigie doth differ from a Specter, in that it commeth naturally, & happeneth of­ten: & yet notwithstanding doth alwayes presage some euill or strange thing to come. And the Portent is, when certaine Coelestiall bodyes vnusuall and vnac­customed (of which notwithstanding a naturall reason may be rendered) doe appeare in the avre: as Comets, or Blazing-starres, Flashings of fire, Lightnings in a cleere and faire weather, and others of this kind; which doe alwayes presage some euil to ensue after a certaine season. For so doth Fostus Pompeius define Portentum, and all the Grammarians after him. Some may say vnto me, That a Mouster is also against nature, and that therefore my difference is of no strength nor certain­tie. But the answere is easie: because I sayde before, That a Specter is a substance without a body, which putteth a notable and plaine difference betweene a monster and a Specter. For a monster is a liuing crea­ture: and by consequence a corporall substance, which is borne or brought foorth, hauing strange members: [Page]or is of another kinde then that wherof it is engen­dered. This therefore shall suffice for the definition of a Specter, or strange Sight, and Apparition.

CAP. II.
Of the diuers Names, and tearmes which are often vsed in the matter of Specters.

IT will not bee amisse, if now in the Discourse following, wee deliuer and explane all those termes and auncient Names, by which both the Hebrewes, Greekes, and Latynes haue vsed to expresse, and name all kindes of Specters, both good and bad: to the which we will also adioyne those of the A­rabians, and of other moderne and later Authours, both French and Italian: to the intent that nothing may be wanting, whereby this our Discourse may bee beautified and enriched.Of the seuerall names of good Angels. The good Angels doe al­wayes take their Names, their vertues, and their pro­perties of God: as Michael, Gabriel, Raphael: and by the two principall Languages (to wit) the Hebrew and Greeke, they are named by the Name of Messengers. For, Malach, in the Hebrew, signifieth a Messenger: and commeth of the vnusuall word Luach, which sig­nifieth to declare, or denounce. And [...]and [...]in the Greeke, doe denotate asmuch. The Arabians doe a little change the Ebrew word, and do call an Angel, Melech: as is often read in the Alcoran of Mahomet. Moreouer, in the same signification of a Messenger, or Coelestiall Ambassadour, is taken also the Hebrew word, Chasmal: whereof as I thinke, was deryued the auncient name of Chasmillus by which both the Thuscans and Latines, in former times, did [Page 6]name and designe Mercurie, the Messenger of the Gods. For (as wee shall shewe in another place) the greatest part of the names of the Paynim Gods, both those which they placed in the Heauens, as also their home-borne or countrey Gods, and their Infernall Gods likewise, were drawne from the He­brewes. The which if Chrisippus had vnderstood, he would not haue laboured and toyled himselfe so much, to finde out the Etimologie of their Names,In lib dena. [...]u [...] Deo­ [...]um. as hee did, as Cicero witnesseth of him. Moreouer, the Angels are called Ruhhoth: that is to say, Spirits which Dauid also testifieth, saying:R [...]h, in the A­ [...]bian tongue i [...] an A [...]gel; & commeth of Ruach, a Spi­rit. Osè malachau ruh­hoth: Who maketh his Angels, his Spirits: placing Ruh­hoth in the plurall number; as if hee would haue vs to vnderstand, that Intellectuall and Spiritual things, such as are pure, subtill, and separated from all confused, grosse and ayrie matter were made Angels, by God the Creator. And so doth S.Lib. 15. cap. 23. de ciuitate Des. Augustine inter­pret that place. And forasmuch as the Angels were created by God, strong and puissant, and are orday­ned as Iudges of the world, hauing the Regiment and gouernement thereof in diuers charges, degrees, and authorities: For this cause the Hebrewes call them also Abirim, which signifieth strong; and Elobim, Gods or Iudges. And because they haue their vnderstanding sharpe, quicke, and subtill, therefore they call them also Shanim; which ought to be vnderstood both ac­tiuely and passiuely. For besides that, of themselues they haue their vnderstanding quicke and subtill, they doe also sharpen and open the vnderstanding, and In­tellectuall powers of men whom they visite.

Of the seuerall names of Di­uils or euill Angels a­mongst the Hebrewes, Greeks and Arabians.Now the euil Angels, & diuels, are also named (like as the good Angels are) Malachim, by the name of mes­sengers: yet so, as they haue an addition of an Epi­thet, sit and answerable to their wicked & euil nature: which is Raaim. The which (some being deceiued by the affinitie of the Letters) haue turned into Rashim [Page]which signifieth Heades, Chiefes, or Colonels. But I do not know that I did euer read the word Rashim simply for Diuels: And if it bee in any place vsed for the same, it is rather by way of an Allegorie then otherwise: as I am not ignorant that the Hebrewes allegorical­ly doe call the Deuils,The diuels in the auncient French were called Guels­ers: of the Almanie word Vaguerant. id est, Vagabond which com­meth of the Hebrew word Gala. Rashe-galijoth; That is, Heads or Chiefes of Captiuitie: and Chiefes of mishappe, and of encom­brāce. Moreouer, the deuils are called also as the angels Ruhhoth, Spirits: and in Greeke, [...], that is, Spirits deceiuers, and wicked and euill spi­rits. They are also tearmed by the Greekes, Daemones and Diaboli: Daemones, because they bring feare vnto men, and Diaboli, because they are Detractours, Ly­ers, & slaunderers; which the Hebrewes doe expresse also in their Language, by the Name of Satanim: which in the vulgar Translation, is translated, Di­uels, Calumniators, and enemies. And the Arabians, e­uen to this day, doe retaine this name. For they call the Diuels Satainim: as is to bee seene in diuers places of the Alcoran. Besides, they are called of the Hebrewes, Elilim, as authors of all Idolatrie, and of the Idoles of the Paynims. And of this name (in my opinion) is deryued the worde [...]by which (as writeth Macrobius) The auncient Greekes did vse to call both Apollo and Bacchus: which in ve­ry truth, were two Diuels, that had more Images e­rected in their names then any other of the Heathen Gods: and did longest of all abuse and seduce the Greekes, the inuentours of all Idolatrie.

The seuerall names of di­uels amongst the Latynes.The Latynes also for their partes are not vn­furnished, nor vnprouided of fit Names, proper and significatiue touching Diuels. For they vsed by diuers and seuerall Names to call them: Lares, Laruae, Le­mures, Genij, Manes. And that those which they termed Lares, were Diuels: It appeareth, in that Cicero translating Plato his Timeus, calleth that La­res, which the Philosopher named [...]or Diuels.

The Grammarian Festus (agreeing with Cicero) saith also, that they are Infernall gods, or the soules of men. And as touching the regard of the soules: It is no strange matter to finde in S. Augustine, and other aunci­ent Authors, That our forefathers, beeing Gentiles, did thinke, That the soules of men after their dissoluti­on from the bodies, did become Daemones or Diuels. Of Lares, or Domesticall gods or diuels In lib. 6. Acne­idos in the ex­pheatiō of the ver. Sedibus huncrefer ance suis.

Now these Lares were domestical or houshold gods: because (as Seruius said) in olde times the dead bodies were vsually enterred and buried in their houses: And therefore those Lares (that is to say) the soules of the dead, were adored and worshipped euery one particu­larly in that house, where their bodies were enterred.

Of the name of Lares, was deriued that of Laruae, which were Shadowes or Ghostes tormenting the do­mesticall and particular inhabitants of priuate houses: And certaine it is, that euen in the time of our fathers, the Polapians, being a certaine Northerne people, be­fore they were reduced to the Christian faith, did bury the bodies of their parents in the harthes of their Chimneies: and for default thereof, they were vexed and tormented with Spirits, that appeared vnto them. The Philosopher Plutarch likewise doth affirme, that these Lares haue the ouersight of houses,In Problem. R [...] and that they are most seuere and cruell exactors and punishers of faultes committed, and searchers or Inquisitors of the life and actions of those persons which are within their iurisdiction or precincts. And he saith, that they are clothed with Dogge-skinnes, because as the Dogge is a beast, that excelleth in sent and smelling: so doe they (as it were) smell out, a farre off, the sins and misdeedes of men: to the intent they may sharply punish and chastice them for the same. But hee might haue ad­ded this rather (if hee had beene a Christian) That as Dogges are naturally enuious: So these Lares, or Di­uels of this kinde, do beare enuy and malice to man­kinde. Notwithstanding Festus (whome we do glad­ly [Page]alledge) seemeth to affirme, That these Lares are sometime good: for he names them sometime Praestites, because they were thought to make all things safe, and to keepe and preserue all thinges carefully: and some­times Hostilios: for that they were supposed to driue a­way enemies. But howsoeuer it bee, certaine it is they were no other then verie Diuels; who if they see­med sometimes to ayde and helpe men, and to doe them some good: yet the same was to the intent they might afterwardes worke them the more and greater harme and damage, aswell inwardly in their Soules and consciences, as outwardly in their bodies and goods.

Touching those Spirits which they call Lemures: they are reckoned amongst the Laruae or hurtfull Spi­rites,Of the Spirits called Lemures and are indeede Diuels, which doe appeare in the night, in the forme of diuers Beastes: but most commonly in the shape and figure of dead men. And Parphirus the Interpreter of Horace, calleth them the Shadowes or wandring soules of men, that dye before their time (which is but an errour of the Pagans): and hee addeth, That the name of Lemures, commeth of Romus, the brother of Romulus (by the chaunging of one letter into another) because the Ghost or shadowe of that Prince, did pursue Romulus his murtherer: who, to the intent hee might pacifie it, instituted a feast, which (as the auncient Romane Calender and Ouid do set it downe) was solemnized on the ninth day of the moneth of May:Li. 5. Fastorum and by the Romans was called Lemu­ria, which is (as a man should say) The feast of the Hob-Goblins,Gli Farfarelli Maz zaruoli, or Mazza­pengoli.Warre-Wolues, or Night Spirits: or as the Italians vse to terme them,) Gli Farfarrelis, &c. That is, Spirits that vse to walke only in the night times.

O [...]t [...]e Spirites called Genti. De Demonio Oratisin Apo­logetico.Those Spirits which the Latines call Genii, are diuels also (as both Apuleius and Tertullian do witnesse) and the like affirmeth the Greeke Comick, who saith, That; [Page 8]

According to the tradition of the Church of Rome.For certaine it is, that these Genii and no other haue charge to keepe and protect euery man that is borne into the world. And they are named Genii, (as Censorm saith) because to them is committed the care of our ge­neration: or because they are borne with vs: or for that they doe receiue and guard vs, after we are engendred. And these Genii haue not onely the ouersight and charge of euery particular person: but euery kinde of people also haue their proper and peculiar Genius: ac­cording as Symmachus, a very famous Author hath written: Saying,Lib. 10. Epist. That as the soules of men are giuen vnto them, with which they are borne: So are the Ge­nii attributed vnto seuerall peoples and Nations. So likewise euery particular Towne had his Genius, to the which it offered Sacrifices. And there haue beene found many Titles and Inscriptions, in the olde ru­ines of auncient Townes; in the which hath beene writ­ten, Genio Ciuitatis: To the Genius of the Citie. So likewise there was not any troope of men at Armes amōgst the Romans, nor the Senate of Rome, but had their par­ticular Genius. But aboue all, the Genius of the Romane Emperour was had in great honour, and it was a com­mon thing to sweare by it; and to inuocate and call vpon it, in testimony of that Obeysance and subiection which they ought vnto the Prince, whome that Genius had in protection. And this superstition did endure and continue euen to the time of Tertullian: In Apologetic [...]. (who re­proouing the same, did will and enioyne the Christians not to inuocate or call vpon the Genius of their Prince) and from him, euen to the time of Iustinian, at the least: as is to bee seene by a Lawe of Ʋlpian; which was neuer chaunged nor refined by Trebonian, L. si due patro­ni. § Gli. D. de lure lur. as others were, that had lesse superstition in them.

This law did defend and prohibit any to sweare fals­ly by the Genius of the Prince: and enacted, that those which did so offend, should suffer the Bastonado, wher­by they might be admonished not to sweare againe, so rashly and vnaduisedly. And wee may not forget, That these Genii were sometimes paynted by the Paynims, in the forme and shape of men, hauing a horne, betoke­ning plentie or aboundance, in their hand: as is yet to be seene in many olde and auncient stampes or coynes: and sometimes in the forme of Serpents: which may well serue to vnderstand that verse of Perseus, where he writeth; ‘Pinge duos angues,Satir. 1. pueri sacer est locus: extra meïte.’

And this did not Seruius forget,In lib. 5. Enei [...] dos in expisca­ [...]ione versus, Cum lubricus anguis ab [...]mis septem ingens gyros. speaking of that Serpent which Aeneas (in his Anniuersaries, or yearely sacrifices, celebrated to the name of his father Anchises) did see to creepe vpon his Tom be: Touching the which (as Virgill saith) Aeneas was vncertaine, whether it were the Genius of his father, or of the place. And this may also helpe to the interpretation of another place in Theocritus, in his Booke of Characters (which I haue also corrected from the vulgar and commō reading) where he saith: That a superstitious person, seeing by chaunce a Serpent in his house, did consecrate vnto it a little chappell in the same place. But my meaning is not here to speake of Serpents, which (as Plutarch saith) were cō ­secrated vnto Noble and Heroicall persons,In vita Cleo­medis. and which after their deathes, did appeare neere to their corpses: for this is not any part of our matter; albeit a man may very wel fit, vnto the Genii, that same which he hath deli­uered, touching this point.

Of the spirits called Manes. Glossaer. manes [...].To proceed therefore with our purposed Discourse, let vs now [...]nter to entreate of those Spirits which the Latines call Manes: which also are no other then verie Diuels: and are therefore of Festus called also by the [Page 9]former name of Laruae. Also the manner was to paint them blacke and hideous, as wee vse to paint Diuels and hellish Ghostes or shadowes. And to this pur­pose there is a very pleasant and merrie History, in Di­on, in the life of Domitian: Xiphilin. the Abbre [...]ator of Dion. the which I thinke will not be vnpleasing, if I discipher it here at large.

After the victory had & gotten against the Gethes, the Emperour Domitian caused many shewes and tri­umphes to bee made, in signe and token of ioy: and a­mongst others, hee inuited publickly to dine with him, all sorts of persons, both noble, and vnnoble, but espe­cially the Senators and knights of Rome, to whom he made a feast in this fashion. Hee had caused a certaine house, of al sides to be painted black, the pauemēt ther­of was black, so likewise were the hangings, or seelings, the roofe and the wals also black; and within it, hee had prepared a very low roomth, not vnlike a hollow vault or cell, ful of emptie siedges or seats. Into this place he caused the Senators & knights, his ghests, to be broght, without suffering any of their Pages or attend [...]nts to enter in with them. And first of all, hee caused a little square piller to be set neere to euery one of them, vpō the which was written the parties name sitting next it▪ by which there hāged also a lamp burning before each seat, in such sort, as is vsed in Sepulchers. After this, there comes into this melancholicke and dark place, a number of yong Pages, with great ioy and merriment, starke naked, and spotted or painted all ouer with a die or colour, as black as Inke: who resembling these Spi­rits, called Manes, and such like Idols, did leape & skip round about those Senators and Knightes; who at this vnexpected accident, were not a little frighted and a­fraid. After which, those Pages sate thē downe at their feete, against each of them one, and there stayed, whilest certaine other persons (ordayned there of pur­pose) did execute with great solemnitie, all those cere­monies that were vsually fit and requisit at the Fune­rals, [Page]and exequies of the dead. This done, there came in others, who brought and serued in, in blacke dishes and platters, diuers meats and viands, all colou­red blacke; in such sort, that there was not any one in the place, but was in great doubt what would become of him, and thought himselfe vtterly vndone, suppo­sing that he should haue his throate cut, onely to giue pleasure and content to the Emperour. Besides there was kept the greatest silence that could bee imagined. And Domitian himselfe, being present, did nothing else but (without ceasing) speake and talke vnto them of murthers, death, and s [...]ragedies. In the end the Em­perour hauing taken his pleasure of them at the full, he caused their Pages and Lackies, which attended them without the gates, to come in vnto thē, & so sent them away home to their own houses, some in coches, others in Horselitters, guided & conducted by strange & vn­known persōs: which gaue them as great cause of feare, as their former entertainment. And they were no soo­ner arriued euery one to his own house, & had scant ta­ken breath from the feare they had conceiued: but that one of their seruants, came to tell them, that there were at the gates, certaine which came to speake with them, from the Emperour. God knowes how this message made them stirre: what excessiue lamentations they made, and with how exceeding feares they were perplexed in their mindes: there was not any, no not the hardiest of them all, but thought, that hee was sent for, to be put to death. But to make short, In the ende, those which were to speake with them from the Emperour, came to no other purpose, but to bring them either a little piller of Siluer, or some such like vessell or peece of Plate, (which had beene set before them, at the time of their entertainment: after which, euery one of them had also sent vnto him, for a present from the Emperour, one of those Pages that had coun­terfeyted those Manes or Spirits at the banquet; they [Page 10]being first washed and cleansed, before they were pre­sented vnto them.

This History putteth me in remembrance of a gentle frumpe, giuen by Plancus, vnto Pollio: who (as Plancus was enformed) hauing made a booke against him, and being not purposed to publish it, till after his death, he said very well, & merrily, that with dead men none did contend, but the Laruae▪ that is Ghostes and shadowes.

But to our purpose: it is euident, that the auncients did confound together al those Spirits, which they cal­led Laruae, Manes, and Daemones. And Festus saith, that the Manes were called Daemones, or Diuels: by contra­rietie of speech, as not beeing good. For Manuus, in the auncient verses of the Gentils, which they s [...]ng vn­to their Gods in dauncing, did signifie, Good. And those Manes were euer numbred amongst vnlucky spi­rits: for Ʋirgil calleth them, Numina Leua: Sinister, or vnluckie Powers, such as they vsed to appease by Sacri­fices; to the intent they should not annoy nor enda­mage them. The Paynims also did imagine and be­leeue, that these kinde of Spirites, Manes, did send ill and vnlucky dreames to these that contemned them. Which the Poet Tibullus confirmeth, saying;Lib. 2. Elege. Ne tibi neg­lectimittant insomnia Manes. The like also is affirmed by Virgil, in this verse;Lib. 6. Eneid. Et falsa ad coelum mittunt insomnia Manes. And I am of opinion, that these are the same sort of Spirites,Lib. 1. aduersus haereses. cap. 20 which (as Irenaeus writeth) the follow­ers of Simon Magus, called [...]: that is, Diuels which sent dreames vnto such men, as had contracted a league of allyance with them: as did the Simoni [...]ns. Some learned men do confound also the Manes, and Genii together: and they say, that those which were our Genii during our liues, do not leaue vs after our deaths, but dwell and inhabite with vs in our graues and Se­pulchers. And therefore those men that did destroy and deface the sepulchers of the dead, or did (as the Ci­uilians speake) offer violence vnto those monumentes: [Page]They were punished as troublers of the rest and ease of the Gods Manes: and especially if they did transport or carry away the bones of the dead out of their Sepul­chers. And it was alwayes the maner to set vpon their Tombes or Sepulchers, an Inscription to the Gods Ma­nes; which was expressed in these two letters, D. M. that is, Diis Manibus: And there was nothing more com­mon, throughout all the auncient Marbles, and Monu­ments, both of Rome and other places: which maketh me in a manner to beleeue, that the name of Manes may well be drawne and deriued of the Hebrewe word Manuach, which signifieth rest: as if a man would say, The Gods of rest, or The Gods of the dead which are at rest. I knowe well, that the Soothsayers of the Romans, did holde this opinion, That they were called Manes, be­cause that of them they thought to proceed and spring forth all thinges whatsoeuer in the whole world. And for this cause they made and reckoned them both for supreme or celestiall, and infernall Gods also. And others likewise haue deriued their name of Manando, a Latine word, which signifieth to spring forth, or to is­sue from: and they say, that those places which are be­tweene the circle of the Moone and the earth, are full of these spirits, Manes; the which the Poet Lucan see­meth to allude vnto, and to affirme in these verses;

Wherein we are to obserue, that Lucan held opini­on, That the soules of such as liued well in this world, were, after their departure, chaunged into these Manes; that is, into Spirits or Diuels: which confirmeth what we haue before said: namely, That the Painims did beleeue, that the soules of mē departed were transfor­med into spirits, of an ayrie Diabolicall nature. But of this we shall speake more another time, when we shall handle the question of the soules of men. We wil now proceed to speake of other kindes of Spirits or Di­uels, which the Auncients had, and obserued with names more speciall and particular.

Of particular Diuels, and their names, vsed amongst the auncients, Of Hecate.The most famous and notable Diuel, which first commeth to be considered in particular, is that hel­lish, and infernall Hagge, which the Auncients cal­led Hecate: and as the Greekes affirmed, did vse to send Dogges vnto men to feare and terrifie them. And Lucan affirmeth: that these Dogges were helde to be excessiue great as Elephants, & exceeding blacke and hayrie. These Dogges may well bee compared to Arthurs Chace, which many do beleeue to be in Frāce, Arthurs chace: in France. saying; That it is a Kenel of blacke Dogges followed by vnknowne Huntsmen, with an exceeding great sound of Hornes, as if it were a very hunting of some wilde beast. But Nonnius a Greekish Monke, in a Booke not yet Imprinted (wherein he interpreteth the Fables and Hystories, which Gregory Nazianzene hath set downe, in his Prayers against Iulian the Apostata;) saith, that these Monsters of Hecate, (which shee ma­keth to appeare vnto them, that inuocate and call vpon her by way of Conjuration) are not Dogges, but vnmeasurable great Dragons, with heads so feare­full and hideous that they which see them, doe rest so amased & confounded as they become for the time, like dead men. And therefore it is fayned of Vlisses, Odisse. [...] that in his going downe to hel, to see and question with the soule of Tyresias, after hee had spoken to the soules of [Page]many dead men, hee would not stay (saith Homer) the comming of Hecate, for feare least she should present, vnto him, the head of some hideous Monster. The custome of Hecate was to howle in the night about the streetes and turnings of Citties and Townes,Lib. 4. Aeneid. (as Ʋir­gil recounteth): which is the cause that some haue thought why the Greekes did call her Brimo. How­beit, that the Scholiast of Apollonius the Rhodian recyteth, that shee was so called, because that Mercurie beeing willing to rauish her by force, shee growing enraged, made so filthy a noyse, and gruntled so horribly a­gainst him, that the God for feare left her, and fled from her.

The husband of this Infernall Goddesse, was Pluto, of Pluto, alias Dis. or Dis; so called of the name of Riches: as wee know that amongst the Hebrewes likewise, the Di­uell for the same reason is called Mammona. Mammon. Hee was called also [...], not for that hee is [...], that is to say, in Darknes and Inuisible: But because he was the Cause, and Authour of the death, destruction, and desolation of mankinde by his temptation. And for this cause, hee is termed [...]of the Hebrewe word Ed; and is the very Ophioneus or Serpent, the sworne enemie of God; which as Pherecides said, did contend and fight with Saturne: and is the same Ate, which Iupiter chased from Hea­uen, which at this day doth range vp & down march­ing & wandring in the Heads of men: That is to say, doth ordinarily and continually tempt them: and can­not be chased nor driuen away, but by Prayers, which are said to be the Daughters of Iupiter. The Aegyptians did by another name call this Prince of diuels,Serapis the God of the Aegyptians, and the deri­u [...]n therof. Charon, whence de­ued. Serapis; which commeth of Saraph, that is, to Burne. And in the same sort may the name of Charon the Ferrie-man of Hell, be deriued of the Ebrew: For Charon, is as if one should say, Furie, Wrath, or Rage: But in the Creeke it signifieth not any thing. Howbeit, it is not to be thought that the Paynims would haue giuen him [Page 12]that name without some reason.Gods of the Paynims. Their names deriued from the Hebrewe. And I am per­swaded, that they retained this name (as also ma­ny others of their Auncient Gods) by tradition from Iaphet and Iauan, and Dodanim, and their chil­dren, who did yet speake the Hebrew tongue. Of the selfe same Originall came Cerberus, Cerberus, whence de­riued. the try­ple-headed Dogge of Hell: which the Greekes did striue to interpret; but in vaine: and which I cannot thinke to come of any other, then of Ce­leb baarets, (which is to say,) Dogge of the Earth, or Diuel Infernall. For by the name, Dogge, the Diuels were sometimes signified and designed: and namely, in the Magicke of Zoroastres they are called Dogges of the earth, And certaine Cabalists interpreting that which is written in their Caball; How the people of Israel comming out of Aegypt, no Dogge did barke against them: They say, that by Dogge, is to be vnderstood, the horrible and hideous face of the Diuels: whom Moses did so well bridle by the Diuine Power, that they could not worke any let nor hinderance to the Israelites in passing on dry foote through the red Sea.

Of the names of Diuels ap­pearing in the shape of men.But let vs passe on to other Deuils: and first of all, let vs entreat of those that vse to shew themselues, in the Masculine forme, and shape of Men: and af­terwards we will speake of those Specters, that vsually appeare in the shape of women. There was amongst the Greeks,Of wrastling spirits or Di­uels. a Diuel which was named [...]that is, the wrastling Diuell: And thereof com­meth the name of Lutin, or Luitton: which is very vsuall and common in Fraunce. For Lutin commeth of Luitte, which signifieth to wrastle: & I remember to this pur­pose, that there was one of those wrastling diuels, of which Strabo speaketh, who wrastled against all Stran­gers that happened to come into Temesa, a Towne of the Brutians in Italie, & was called the Temescan Diuel, or Wrastler. He was in times past, a man named Polites, one [Page]of the Companions of Vlisses: And hauing beene slaine of the Brutians by treason, hee inforced himselfe after his death, to torment as well Strangers as those who had beene the authors of his death.

Of the spirit or diuell Alastor, or the destroi­er.Besides, there was the Diuell Alastor, the auenger or punisher of misdeedes: which the Scholiast of Euri­pides writeth to be so called, because nothing was hid­den from him:In Medea. and (as it is in the Greeke) [...]. And it may be that this is the Diuell, called the Destroyer: which the holy Scriptures and Origen doe call Azazel: and which Zoroastres allegorically nameth the Hangman, Contra Celsum or Executioner; saying that it is not good to stirre abrode, or to issue forth when the Hangman is walking in the Countrey: that is, when the Diuell the Destroyer, doth execute the vengeance of God.

The Onosceles are also men Deuils, hauing legs like vnto Asses (so saith Psellus) and the Satyres likewise,Of spirits or diuels called Onoscels. & of Satyres. which are Demy Goates; which the holy Scripture cal­leth Hayrie Diuels, or Sairim, inhabiting desert places, and farre off from the frequence of men. Of these Satyres, Faunus prince of the Satyrs. Faunus was the chiefe or Prince, to whom the Romanes did attribute all kindes of fearefull sights, or terrours, & those Specters that presented themselues to be seene in diuers formes: and they named him, Iu­piter Faunus. And whensoeuer they heard any horri­ble or diuellish voyce, they appeased him by Sacrifi­ces: yea, they raised an Aultar vnto him in the Mount Auentine, I [...]h. 6. Rō. hist. Of Pan the God of Shep beards. as witnesseth Dionisius Halicarnasseus.

The God Pan was not much vnlike in shape to Faunus. For he was as the other, a Demy Goate, from the nauell downewards: and as it is well knowne to all men generally, he was chief of Sheepheards; of whom Virgil writeth; ‘Of Sheepe and Sheepheards too, God Pan he hath the care.’

He was called of the Latynes, Inuus, so saith Ma­crobius, [Page 13]in his Saturnals; A name, that in my opinion commeth of Aeanas, which signifieth to afflict and torment.Idilio prime. And it seemeth that Theocritus did esteeme him the diuell of the Mid-day: saying, That he was ve­ry terrible and to be feared when he presented himself that houre.Theocritus doth place the choler in the ende of the n [...]st [...]ls. So in the He­b we, Ap doth expresse both the one and the other. And hee bringeth in the sheepheards con­ferring, and one of them speaking thus;

And in very truth, it is not without reason to thinke, That Pan is the Diuel of the Mid-day, because that all Deuils, that are in any sort terrestriall and materiall as Pan, doe loue the Sunne (as Psellus affirmeth) and the greatest force which the sunne hath is at Midday. And this may very well serue to interprete that Fable, which recounteth how Pan loued Eccho: which Macrohuis in­terpreteth to be the Sunne: which, beeing as the har­monie of the world, Pan loueth and followeth per­petually.

Of the deuil of Mid-day, what it meaneth.But seeing wee are now intreating of the Spirite or Diuel of the Mid-day, It is to be vnderstood, that the same is a certaine diabolicall and pestilentiall blast or puffe of winde, the most dangerous that may bee. I say a blast or Spirit that commeth from the Desert (as is written in Iob,) and destroyeth, ouerturneth,Iob. 1.19. and breaketh downe, all that it encountreth or meeteth withall. Likewise Dauid nameth it, Cetch, Psal. 9.5.6. Iashud tsahorim: That is to say, The Diuel that [...]poilethand destroyeth at noone day, For, I [...]shud signifieth the Diuel and is deriued of Shad, hauing the same signification. And it is to bee marked, That Dauid there setteth downe three sorts of deuils, very horrible and fearefull; The Arrow that flyeth by day: that is to wit; the secret temptation of the Di­uell, [Page]made vnder some faire pretence, which is so dan­gerous that it sooner striketh and hurteth, then can be perceiued whence the blowe commeth. Secondly, the Plunge, or trouble, that is the Diuel (For the Hebrew hath Deber:) which walketh in the darkenesse, or during a darke and obscure tempest or storme: for the word Ophe, doth import both the one and the o­ther. And certaine it is that in the night, and during any strong and violent tempest, the Diuel hath great power and puissaunce either to tempt men, or to afflict and torment them both visibly and vnuisibly, as wee shall haue occasion to shew in another place. The third and last is, The Plague that destroyeth at Noone-day; or, the Diuel of the Mid-day; In lib. Iob. which Origen writeth to bee more violent in his tempations at that houre, then at any other time or houre of the day: and if he doe then ap­peare, hee is more furious, and abounding in rage and furie. This sort of Diuels the Hebrewes do name Meririm, and Reshaphim; That is, Diuels raging in furie at Noone-tide, Pestilentiall Diuels, Burning Diuels: that with their breath or touching onely, do kill and destroy: as appeareth by that Diuell of the mid-day, the which (as Procopius maketh mention) shewed himselfe in his time:Lib. 2. de bello Persico. Of the Diuell or Spirit, called Empusa. the history we shal take occasion to recite in ano­ther place. The Greeks gaue it the name of Empuse; which both Suydas, & the Scholiast of Apollonius haue no­ted; interpreting it, [...]. And Aristophanes doth very pretily describe it, where he bringeth in Dio­nysius & his seruant Xanthias, going downe into hell, to bring Euripides from thence back again into the world: where, as they were arriued, Xanthias crieth out vnto him, in this maner;

Of the Spirits called Famili­ars.But this shall suffice touching the Diuel of the mid­day: after which, next commeth to be considered those Spirits, which the Greeks cal [...], & are those that the Magicians do vse to shut vp in a viall or boxe, or in some character, or cipher, or in a ring, which they carry a­bout thē.Lib. lection. antiqua. And it seemeth that Celius did not vnderstād this word [...], whē he vndertook to interpret Euse­bius, whom he did rather make more dark and obscure, then giue any light vnto him: as it was euer his custome so to do with al good Authors. But if we will rightly in­terpret it, word for word, it may be tearmed a Diuell gi­uing Counsell, or a Familiar Diuell; giuing his aduice vnto such as haue made a compact & conuention with him.

Of Diuels that speake out of the bodies of persons. De defect. Oracul.Next to these Spirits, there are others not much dif­fering from them; & are those that entring into bodies doe speake through the bellies of the parties possessed with them. The Greeks called them Pythons, Engastrimy­thes, or Euriclees, as Plutarch affirmeth. And the He­brewes named them O bim.

Of the Spirites called Incubi, in English, the Night-mare. Th [...] [...]lde [...] [...]xicō. [...] way [...] the [...] incubus [...]. Lab 15. de Ci­ [...]ate Dei.There be also a kind of Diuels, or Spirits, in the sorme of men, whose delight is in lasciuiousnes, & are as wan­ton & lecherous as Goats: of whō (as I suppose) amōgst the Greeks Pan was esteemed the chiefe commaunder: howbeit the Latines do tearme him Incubus. I haue read in some Hebrew Doctours, that the Prince of these Diuels is called Haza: wee in Fraunce doe call them Coquemarres, and Folletts: and the auncient Gaules, (as S. Augustine affirmeth) named them [...]r [...]s [...]es, or Diuels of the Forrests. And their nature is,) as the [Page]same Doctour sayth) to desire to rauish and force wo­men,Lib. eodem & 4. quaest. in Genesim. & in the night time to go into their beds & to op­presse thē, striuing to haue carnall companie with thē.

O the spirits called Succubi.The like doe those Spirits which are called Succubi, which are diuels passiue, as the former actiue, & taking the forme of women, doe seeke to enioy their pleasure of men. Of which Succubi, the chief Princesse or Com­mandresse is called by the Rabbins, Liluh: That is to say, An App [...]rition of the Night, The I [...]wes in the [...]r praye [...]s at [...]ing, d [...]e yet at this da [...] [...] [...]od to k [...] th [...]m from [...]. P [...]is. of the name Laïla, which sig­nifieth Night. For such diuels doe not vse nor exercise their force against men, but in the Night-time.

But to conclude this Part of our D. scourse touching diu [...]ls, shewing themselues in the forme of men, I may not forg [...]t that diuel, which the Greekes called Eury­nomus, so famously reported of by Pausanias, who wri­teth;Of the Spirit called by the Greek [...] Eu­rynomus. That it eateth & feedeth only on the carkasses and bodies of the dead: in so much as it leaueth not any part of thē but the bare bones: that it hath teeth of an exceeding great length, and sticking farre without his mouth: that the flesh thereof, was of a leaden, pale and wan colour, such as our Muscles are when they are sepa­rated from the other flesh: and that it sheweth it selfe continually clothed in a Foxe-skin. Which description of it, maketh me to thinke, that the Auncients did sig­nifie and denotate by this Diuell no other thing but death: which, after the decease of men, doth consume their bodyes, leauing nothing but their bones, which cannot waxe rotten in the earth, and hath long teeth because it deuoureth all: & is clad in a Foxe-skin; that is to say, taketh men at vnawaies and vnprouided, v­sing suttletie and cunning as doth the Foxe.

Now that we haue sufficiētly entreated of mē diuels, we will come to those that haue the forme of women.Of spirits ap­pearing in the shape of wo­men. Of the Gor­gon. Of which kinde were those Gorgons, which the Antiqui­tie fained to be rauenous & gluttonous. Of this num­ber also are Acco, & Alphito, monstrous women; by na­ming of whō Nurses did vse to feare their litle children [Page 15]from crying, and from running forth of dores. In like sort Mormo (of which is deriued the Greeke word [...]:Mormo. and the first word Marmot) was one of those with which they terrified little children: of which Theo­critus maketh mention in one of his bookes; [...] where hee bringeth in a woman, speaking & threatning her Infant with the Marmot. And Nicephorus, in his Ecclesiasticall History, writeth of a woman Specter, which vsed to ap­peare in the night, and was named Gilo. Gilo.

Erynnes, or the three Furies o [...] h [...]ll. Alecto, M [...]gera, Tisi­phone.Likewise those which the Greekes called Erynnes, or Eumenides, were euill Spirits, which, hauing the figure of a woman, were thought to appear vnto those, which had their hands defiled with murther. And to euery one of them was giuen a proper name: for the one was called Alecto: that is Ʋncessantly tormenting. Another was named Megera: which signifieth Enraged. And the third Tisiphone, which is as much, as to say, The auen­ger of murther. These Furies, or Spirites (as olde fables tell vs) did appeare vnto Alemeon, and Orestes, after that the one had killed his mother Eriphile: & the latter his mother Clytemnestra: and they did so torment them, that both the one, and the other, became madde and furious. But Orestes to appease them as saith the Greeke Interpreter of Sophocles) did dedicate a Temple vnto them, and named it the Temple of the Eumenides; that is,In Aia. Mas [...] goph. of the peaceable and gracious Goddesses. The Poet Euripides doth very liuely, and naturally, represent the feare which Orestes cōcciued, seeing these Infernal Fu­ries to approach neere vnto him. For hee maketh him to pray & entreat his mothet Clytemnestra, not to send, after him, these Furies, which (saith hee) haue their eyes so bloodie, and more horrible then Dragons.

Of the Spirits called Lamiae.The Lamiae were likewise Spirites and Specters of the female kinde: Howbeit Dion Chrysostome saith, that these are certaine liuing creatures, or wilde beastes, in­habiting the vtmost and desert places of Afrik [...] ▪ which, from the face to the nauel downewards, were so excel­lently [Page]well and perfectly formed and proportioned in beautie, throughout all those parts and members of their bodies, as the most exquisite Paynter could not with his Pensill so well expresse them. And their fashi­on was to lay open & discouer their Alablaster neckes, their brests, and their faire pappes, to the eies and sight of men; that so they might allure and draw them neere vnto them, & thē would they forthwith eate & deuoure them. And to this purpose the Prophet Ieremie saith; The Lamiae haue discouered,Lament. 4. and drawne forth their breasts, & haue shewed their dugs. The Hebrew word of Lamiae, in that place of the Prophet, is Thanin: which signifieth a Dragon, and a Whale: which shewes that these Lamiae, besides the face of a woman, had some mōstrous (I know not what) thing in them. Also Dion (whome I before alledged) writeth, that in stead of feet, they had the heads of Dragons. But howsoeuer it be, that some say they are liuing creatures, yet the Hebrew Doctors do interpret them Diuels of the Desert; in expounding that word of Esay Tsiiim, Esay. 13. In vita Apollo. nii. that it should signifie Lamiae. And Philostratus is of the same opiniō, and cōfoundeth the Empusae, the Lamiae, & the Laruae, all which he calleth [...]; and saith, that these women after they haue allured vnto them, by their deceitfull entisements, such as are faire and beautifull, they do fat them vp, & being fat, they kill them, that they may sucke their bloud, of the which they are wonderfully desirous; holding it to be most delicious and delicate. And to this purpose he reciteth a most memorable History (or rather a Fable) of one Menippus, a young and beautifull Philosopher.

A History of one Menippus beloued of a Diuell.This Menippus had beene beloued of one of these Lamiae, which did entertaine and dandle him with all manner of delights and pleasant allurements, that it could possibly deuise: to the intēt she might afterwards execute her will vpon him, as she had formerly done to others, whome she had bewitched and enchanted with her loue. It chanced that one day Menippus inuited the [Page 16]Philosopher Apollonius, borne in Thyana, to dine with him. The Tables were very curiously dressed and fur­nished with all kinde of exquisite and delicious dainties: The Court Cupboord well garnished with great store of Plate, both golde and siluer: The Hall hanged with rich Tapistrie: and nothing was wanting, that could possibly be prepared. But Apollonius hauing discoursed and made knowne vnto Menippus, that the Mistresse of this goodly feast was a Lamia; in continent­ly all vanished away, both the woman, the Table, the Cupboord, the Plate, and the Tapistrie: yea, and the very lodging it self (which before seemed to be moun­ted aloft, in a most proud and stately building, and the goodly high hal, the roofe where of hanged ful of lāps) became suddenly to be a little poor cottage, or cabbin: wherein nothing remained after the dep [...]rture of the Lamia, but darknes, horrour, and a filthy stinking sauor. I am not ignorant, that Sorcerers are tearmed by Apu­leius, Lamiae. In Asino aureo Glossarium. Strigae. Lastry­gones. And they of the countrey of Auergne in France, do call them Fascignaires: that is, Witches, or In­chaunters, of inchanting or bewitching men with their looks. And the Italians cal them Fatechiare, or Streghe, of the Latine name Strix: which is a bird, reported to suck the blood of little childrē, lying in the cradle; of which the Lamiae are also very greedy and desirous: the reason wherof is yeelded both by Suydas, and the Philosopher Fauorin, born at Arles in Prouince: The which they groūd vpon a certaine olde stale fable, which is this; That Iupi­ter falling in loue with a beautifull Nimph, named La­mia, did beget on her a child, which Iuno of a ielosie cau­sed to be strangled: whereupon the said Lamia, of pure despight, did neuer cease from that time forwards, to work mischief to other folks childrē. Howsoeuer it be, so is the report, that Sorcerers do likewise vse to strāgle little infants. And because they haunt and frequent the graues and Sepulchers of the dead, and vse to bee abroade in the night time, as doe the Strigae; [Page]It is not without reason, that they are called Lamiae, and Struiae, and birdes that flye and frequent the graues. The which was not vnknown vnto Lacian, and Apuleius: who in their Metamorphoses, haue fained, that a Witch or Sorcerer, by meanes of a certaine Oyntment, did change himselfe into a Bird, and so flew vnto one, of whome he was enamoured.

But as touching that Bird, which of the Latines is named Strix, and of the Greekes [...]: In French it may be called Frezaie, Of the Scritch-Owle. Lib. 11. cap. 39 Natur. Histor. (that is in English) a Scritch-Owle. Howbeit, that Pliny knew not what bird it was rightly, and neuerthelesse, he placed it amongst the Iniuries of the Auncients. And by certaine Greeke Verses, which Festus alledgeth, one may soone see, that it was held a Bird full of vnluckinesse and misfortune: the summe of which verses, is thus;

Next after the Lamiae, we may reckon, in the number of women Diuels,Of the Harpies the Harpies, which the Greekes cal­led the Dogges of Pluto, and the executioners of his ven­geance: of whome Virgill writeth, that they spake vnto Aeneas, Lib. 3. Eneid. and foreprophecied, what should betide and happen vnto him, after his arriuall into Italie.

The Sphinx also was a woman, as touching her head, and for the rest of her body like vnto a bird,Of the Mon­ster, or Diuell called Sphinx. hauing her wings of so variable and changeable colours, that (as Plutarch writeth) turning them towards the beames of the Sunne, they had the colour of Gold: and casting them towardes the clouds, they were of an azure, and like vnto the skie, or the Raine-bowe. Those that haue read the fabulous History of the Thebans, doe knowe what notable mischiefe was wrought vnto them, by [Page 17]this mōster (which either was a Diuel, or possessed with a Diuell) till such time as Oedipus had resolued and ex­pounded his Riddle. But I will not speake any fur­ther hereof: for that the fable is sufficiently knowne to most men.

I will now come to intreat of the Nymphes of the auncients,Of Spirits cal­led y^e Nymphs in English the Fayries. which are those whome wee at this day doe call Fées, and the Italians Fate, in English the Fayries. And that these Nymphs were of the nature and num­ber of diuels: It appeareth by this; that in former times they which were possessed with Diuels, were called, [...]: that is, Rauished and taken by the Nymphes: whose maner was to runne vp and downe, as furious and mad persons distracted, and did foretell, to men, things to come. Now there were Three sortes of Nymphes. One sort was of the Aire: as that Sibylla, Three sorts of Nymphes: of the Avre,the Earth,the Water. which Plutarch affirmeth to wanderround about the Globe, or Circle of the Moone, & there to chaūt what things shuld after­wards ensue. Others were of the Earth: as the Oreades, Dryades, Amadryades, Carmenta, Fatua, Marica, Egeria, & o­ther such like Nymphs.De sera numi­vindict. And the last were of the Water: as y^e Naiades, the Sirens, the Nereides: which we may deriue of the Hebrew word Nahar, which signifieth a sloud,Of Nahar a Riuer is deriued Nar a riuer in Italy, and ano­ther Nar in Dalmatia, and lik [...] wise Ne­reus is the fa­ther of Riuers. or a Riuer: for that these Nereides are no other, then the Riuers, Daughters of Nereus, or of the Ocean, father of the Sea, and of Tethis, who is called Tit, that is, the Earth: within the cauernes and pores whereof (beeing first engendred of the salt seede of the Ocean) they doe for a time abide and remaine; till such time, as beeing sweetened, they doe issue out, by their fountaines and springs, and (as good and obedient daughters) doe goe to yeelde tribute to their father and their mother, that engendred them: and with whome they doe perpetu­ally remaine and continue, beeing still new bred or en­gendred, with a newe birth or generation still conti­nuing.

And seeing we are now gotten into this Allegory of [Page]the Nereides: Of the Muses and the Sirens and the Allego ricall meaning of them both. It seemeth good vnto me, to touch also that of the Nymphes, vnder whome I will purposely confound, or ioyne in one, both the Muses and the Si­rens. For like as wee haue saide there bee three sortes of Nymphes; Of the Ayre, of the Water, and of the Earth:Three sorts of Muses. so Varro maketh Three sortes of Muses: One that taketh their originall of the mouing and stirring of the Water. Another that is made by the agitation of the Ayre: and engendreth soundes. And the third, which consisteth onely in the Ʋoyce, and is earth­ly.Three sorts of Sirens. The like may wee affirme of the Sirens: because Parthenope (which hath a feminine face and counte­nance) noteth the Voyce; which, being of the Earth, is as the most graue and weightie. And Lygia, bee­ing full of sweete and pleasant Harmony, designeth the soundes of the Ayre. And Leucosia, tearmed the White Goddesse, designeth the motion of the Water, whereof is engendred the white froath, or foame of the Sea. So that wee see, that by the Allegorie both of the Muses, Nymphes, and Syrens, is nothing sig­nified or comprehended, but the whole Arte of Mu­sicke: which consisteth in three thinges; Harmonie, Rythme or Number, Musicke con­sisteth in three thinges; Harmony, Rythme or Number, the Voyce. and the Ʋoyce, which the Greekes call [...]. The Harmonie is of the Ayre. The Number is of the Sea: which passeth not beyond the boundes that GOD hath set and limitted it: and goeth con­tinually to and fro in his course of ebbing and flowing, according to the encrease and decrease of the Moone, which serueth it in manner (a man may say) as a Min­strell, by which it measureth his pase. And last of all the Voyce, (which the Auncient French Romants doe call Dictier) is of the Earth: To Harmony are proper all Soundes: To Number Daunses: To the Voyce Poems. because it is the most weighty & peasant, by reason of the Accent of Verses which go solemnely, and slowely. To Harmonie are pro­perly appertayning the Soundes: To Number or Ryth­me, Daunses: And to the Ʋoyce, all kindes of Verse and Poetry.

Sometimes Harmonie and Number are mingled toge­ther: as in the Violins, and in playing with the Flute, Cornet, and such like Instrumentes. And some­times also all three are mingled in one; both Harmony, Number, and the Voyce: as in Tragedies and Comedies, in the Poems called Dithirambiques: and in the Ayres of Musicke, of the Greekes named [...], which are sung vpon the Viols, the Lute, or the Harpe: and then is the Musicke perfect, and accomplished in all poyntes. And all this may in the like sense,Of the nine Muses, Vrania the mistresse of Harmony alone. in an Al­legorie, bee applyed to the nine Muses. For in regarde of Harmonie alone, it is certaine that the Muse Vrania is chiefe and Mistresse thereof: whome the Poets doe affirme to haue first taught the motion of the Hea­uens. Of Numbers, Polymnia is Mistresse: as hauing first inuented the Arte of Rhetoricke, and Histrionicke, or Acting by Gestures: both which do consist in Num­bers and gestures, well ordered and measured.Calliope and Clio mistresses of the Voyce alone. And the Voyce, or [...], is vnder the power of Calliope and Clio: one of the which found out the making of the Verses, called Heroykes: and the other first inuented Histories, and the Arte of Diuination.Euterpe and Terpsichore mistresses of Harmony, & Numbers conioyned. Ouer Harmo­ny and Rythme conioyned, Euterpe and Terpsichore are the chiefe Presidents: Of the which, the one is repor­ted to be the Inuentresse of the Pipe: and the other of the Harpe. Ouer Harmonie, Numbers and the Voyce ioyntly, Melpomene, Thalia, & Erato, haue the command:Melpomene, Thalia, and E­rato, mistresses of Harmony, Numbers and the Voyce conioyned. to the first of whom is attributed the Tragedie: to the second the Comedie: and to the third, the Lute and Viole, with the which shee mingleth and conioyneth the Voyce.

The like may be said of the Syrens, which being Three in number, do also make the Musicke in all poynts perfect, and fully accomplished, both with Harmony, with Number, and with the Voyce: which is manifest by that which Homer alledgeth of thē,Odiss. ♩. where he maketh thē to [Page]mingle in their Enchaunting songs (consisting of num­bers) both the voyce and verses together: to the intent, that by this musicall perfection, they might the more easily allure Vlisses and his companions vnto them. And this is the reason,Syrens called Enchantresses, and why? why they are called Inchauntresses, of the excellency of their singing. Of which name, if wee will haue the translation word for worde, it com­meth of the Hebrew word Shir: that is to say, a Song, and not (as Macrobius saith) because they inchant the gods:Lib. 2. in som­nium Scipionis cap. 3. but of this Etimologie, we will hereafter intreate more to the purpose. This neuerthelesse wee may not for­get by the way, that, in the Arabian tongue, Sair signi­fieth a Poet: because it is he that furnisheth men with Songes and Sonets, and with Ayres of Musicke. And for this cause a Poet is of the Greekes called also [...], or a Singer.

But to continue on with that which wee began, touching the discourse of the Nymphes: we shall easily see, that the same may bee saide of them, as hath beene spoken of the Muses, and the Sirens: And that each of them, according to the distinction and diuersitie of the Elements, in which they are abiding, haue a quality and propertie, answerable and agreeable to the same: the which they neuer change nor alter. The Nymphes of the Ayre, Of the Nimphs of the Ayre, & that harmonie is propet to them. Of the Nimph Mellusina. haue the Harmony, (which the Greekes call [...]) proper vnto them. And thereof doe I thinke that the Nymph Mellusine took her name: as if one wold say [...]. The French (who do tell great wonders of her, and haue full stuffed their Romaunts with such meruels) doe faine her to be a Diuell, that hath her abi­ding in the Ayre, and fortelleth things to come. But touching that which they talke, how she was Countesse of Melle, and of Lusignan, whereof shee should bee called Mellusine; and that she was married to Raymond, Earle of Poytiers, by whome she had goodly children: seemeth in my opinion, a meere fable, like vnto that wee lately re­peated, of Lamia, and that of Egeria, who was saide to be [Page 19]conuersant with Numa. And I can no more beleeue it, then those olde wiues Tales, and idle toyes and ficti­ons of the Fayrie Pedoqua, & of the Fayrie Morgua, and Alcina the Ladie of the lake of Aualon, and other such like Fayries, so famously talked of, by the French, and En­glish. For my part, I shuld rather think, that that which the French haue reported of Mellusine, they learned of the Iewes (who for a long time were abiding in France) and out of their Caball. For the Iewes do say that there is an Helias, which wandreth vp and downe in the Ayre, and foretelleth things to come: And that it is that voyce of the Bird, or Col hatsipor, Eccles. 12.4. which Solomon speaketh of: whereof we will speake somewhat hereaf­ter, in the Discourse of Soules. The like do the Greeks affirme of their Empedocles; supposing that he wādreth, flying vp and downe the Ayre: and of that Sibylla, of whome we spake before: who (as they say) maketh ver­ses, which are yet extant, and are inserted in the workes of Phlegon Trallian: by the which also, (as a Goddesse of the Ayre) shee ruleth and commaundeth ouer all such voyces and ominous speeches as are vttered of men at vnawares or by happe-hazard, and causeth the same to succeede and to fall out accordingly: notwithstan­ding that the parties who speake them, doe think nei­ther well, nor ill; neither happily, nor vnhappily, at the time that they do vtter and pronounce them. The Greeke and Latine Poets haue fayned likewise,Iris of the Ra [...]t [...], fayned by the Po­ets to be a Nymph of the Ayre. Of the water Nymphes, and that numbers are proper vn­to them. that Iris was a Nymph of the Ayre, and the handmaid of Iuno, who had the commaund of the Ayre, calling it her messen­ger, as the Etimologie thereof (being a Greeke name) doth also denotate.

Next after these Nymphes of the Ayre, doe followe those of the water, which haue the Numbers, and the Ca­dence or fall of Numbers proper onely vnto them. And true it is, that the Poets did fayne the Naiades, and Ne­reides to leade a perpetuall daunce vpon the waters: and that in dauncing and leaping, they approach and come [Page]neere to Marriners, or Sea passengers, and so to guide and conduct them to their desired Hauen. Now daun­ses, or leaping and vawting in measures, haue neede of nothing (as saith Aristotle) but onely of Number, measure and true cadence.

Finally, the Nymphes of the Land, haue the Voyce, Of the land-Nymphes, and that the Voyce is proper to them. Fatum, or Fate whence deri­ued. That the Nymphes are no other then Diuels. proper vnto them. And for the most part, they are fay­ned to be Diuiners, Prophets, and Poets: as Egeria, Hersi­lia, Carmenta, the Camenae, and the Goddesse Fatua, the wife of Faunus: of whome I may deriue the name of Phataa: that is to say, Destinye, and where of is come the Latine word Fatum.

Now for a conclusion of al this Discourse: certainely if all these Nymphes (of which I haue spoken) haue at any time appeared vnto men: It can not be imagined, but that they must needes be Spirits and Diuels. And the truth is, that euen at this day, it is thought, that in some of the Northerne Regions, they do yet appeare to diuers persons. And the report is, that they haue a care, and doe diligently attend about little Infantes lying in the cradle: that they doe dresse and vndresse them in their swathling clothes, and do performe all that which carefull Nurses can do vnto their Nurse children. And surely the Auncients had the same o­pinion of them: For the Poets say, that Iupiter was kept in his Infancy of the Nymph or Fairie Melissa: and that Bacchus, as soone as hee was borne, was carried away by the Nymphes or Fayries, Nysa was saide to be nurse of Bacchus, and of her he is cal led Nyseus. to bee nourished by them in the Denne or Caue of Nysa: and that by them Hylas, a yong lad, was rauished and carried away, Antinous taken, and Adonis pulled away from the Barke of the Myrrhe tree, which was his mother, transformed and Metamorphosed. To be short, if I should recite all the Fables which are written of them, I should neuer make an ende: Onely this I will adde, that those Fairies or Nymphes, which I said did attend about little Infants to dresse them as Nurses, may well [Page 20]bee those Diuels or auncient Goddesses, which were said to haue the charge of the birth of Children: and for that cause were named [...]. But I would gladly knowe and learne, who did put it in the heades of olde folkes, and other simple persons and Idiots, that the Arcades, the Theaters, the olde Fountaines, or Water Con­duits, the Bathes, and Great stones pitched vp aloft,Of diuers olde famous works and buildings, supposed to be the works and dwellings of the Nymphes were the workes of the Nymphes or Fayries. Was it, trow ye, because it hath beene continually held, and common­ly thought, that the Spirits, and Nymphes, or Fayries, haue loued ruinous places: and that for this cause the olde ruines of great, proud, & admirable buildings de­cayed, haue bene said to be the houses & dwelling pla­ces, or the workes of the Nymphes? Surely as touching their inhabiting in ruinous places; Esay witnesseth it, where he saith,Esay. 13. That the Syrens or Nymphes shall possesse their houses, and there make their retrait & abiding. The dwellings of the Nymphes described in Homer, and Virgil, are suffici­ently well knowne: that they were in dennes or caues, farre remoued and concealed from the sight & compa­ny of men: builded & wrought by themselues in the na­turall rocks & hard stone. And Homer for his part hath so well and perfectly described the Caue of Ithaca, where these Fayries did abide, that Porphyrius hath taken the paines to interpret and explane, at large, the ingeni­ous order of their building, and Arctitecture. At this day is to be seene the Caue of Sibylla Cumana, neere to Naples: of which also Iustin Martyre doth partly make mention; and sayeth, that the report went, how in that Cell she wrote her Prophecies. Besides the Temples of the Nymphes (called by the Greekes [...]; and of the Latines Lymphaea) were alwayes situated without the Citties and Townes, in solitarie places, and farre remoued from any dwellinges: as appeareth by the Lymphaeum of Rome, which was on the other side of Tyber, and stoode alone, and aside fró the Suburbes. And so did the other Téples & caues [Page] [...] [Page 20] [...] [Page]of the Nymphes, whereof Strabo, and other Authors haue written. But seeing wee haue sufficiently dis­coursed of the names of Angels, Spirits, and Diuels: It is requisite, that we now set downe the reasons, and argu­ments of those men, that deny their Apparition: to the ende we may, to the vtmost of our power, confute and refell them.

CAP. III.
Of the Opinions and Arguments of the Saduces, and Epicures: by which they would proue, that the Angels and Diuels do not appeare vnto men.

MAny there haue bene at all times, and in all ages, which haue im­pugned, & stiffely denied the Ap­paritions of Diuels, Angels, and Spirits: But some haue done it in one sort, and some in another. For there be some, who (to ridde themselues altogether from the question and disputation, that might be made concerning particular and special mat­ters, which are often alledged, in regard of the Appa­rition of Specters) doe bend themselues against them all in generall: That so by cutting of the roote, and vn­dermining the foundation of a Principle well groun­ded, they may the more easily cause the ouerthrow and downefall of all that which dependeth vpon the same.

They deny therefore,Of the severall opinions of sundry sorts of persons, th [...]t de nv [...]d the being of sp [...]tus, &c. & their Appariti­ons. that there are any Angels, or Diuels at all: or any Spirites seuered and abstracted from a corporall substance or bodie: to the ende that by consequence they may inferre and conclude, that there are not likewise any Specters, nor Apparitions of Spirites. Such were the Saduces, as we may read in the [Page 21]Actes of the Apostles: and the Epicures, Actes. 23. The first opini on of the Sa­duces, Epi­cures, & other Atheists. and the grea­test part of the Peripatetickes, and all sortes of Atheistes whatsoeuer. Of which last, there are at this day more huge numbers abounding within this our Realme of France, then would be tollerated. These men would not sticke to affirme (if they durst, and were it not for feare of the Magistrate) that it is free for men to aban­don themselues to all kinde of iniquitie, impiety, and dissolute liuing: for so doe they murmure, and mum­ble, when they are alone and by themselues; that there is not either God, or any Spirits at all, good, or euill: nor yet any hel, where the souls of men shuld suffer any paines or punishment; but that they dye together with the body: And that all whatsoeuer is saide or alled­ged, touching hel torments, is nothing but a vaine and superstitious toy, and fable; onely to make babes and children afraid: and to wrappe and tye the greatest persons of the world in certaine bonds of a religious superstition: for so are the wordes of Lucrece, in this behalfe. And I doe beleeue, that they do often say in their harts, that which Pithagoras, the Samian, is alled­ged in Ouid to haue saide to the inhabitants of Crotona in Italie;

Certainely hee that should take vpon him, to in­struct these Athiests, should but loose his time: because they will admit of no reasons, no not of those that are meerely natural. For seeing they do not beleeue him which hath the commaund and rule of nature, how can they yeeld any credit or beleese vnto those reasons that are drawne from nature it selfe?

Other persons there are, who,The second opinion. beeing more religious and honester men then those former, yet haue no lesse denyed, the essence of Angels, Diuels, and Spirites: [Page]Howbeit they haue beene of this opinion: that by rea­son both of the distance betweene them and vs, and of the difficultie of appearing in a humane body: they cannot possibly present themselues vnto vs,

Others also there haue beene, who haue referred all that which is spoken of the vision of Spirites,The third opi­nion or the Sceptickes and other follow­ers of the Phi­losopher Pir­rhon. vnto the naturall and perpetuall deprauation of the humane senses. Such were the Sceptikes, and the Aporreticks, who were the followers of the Philosopher Pirrhon: as also the second and third Academie, who held, That the senses, were they neuer so sound, could not imagine any thing, but falsely and vntruly.

Againe,The fourth o­pinion. some others, with more apparance of reason then the Scepticks, haue affirmed, that aboundance of Mel̄acholy, & Choler adust, frensie, feuers, & the debili­tie or corruptió of the senses (be it naturally, or by acci­dét) in any body, may make thé to imagine many things which are not. And they do infer, that such as happen to be attainted with these maladies, do think that they haue seene Diuels, and other such like Specters. They adde moreouer, that the feare, superstition, and credu­litie of many, is such, that they will most commonly suf­fer themselues to be drawne into a beliefe and perswa­sion of that, which is quite contrary to truth.

To make short:The fist opi­nion of Lucian and others. Others there be, wise enough and fine conceited: yet neuerthelesse (being great mockers, and incredulous, because they themselues did neuer happen to see any vision, nor haue euer heard or tou­ched any supernaturall thing) they haue beene of this opinion; that nothing could appeare vnto men, that exceeded or went beyonde the course of nature.Lucian an In­fidell, Atheist, and Scoffer. And of this number Lucian was one: who (being also as great an Infidell as any could be) saide: ‘I beleeue no part of all these Apparitions: because I onely amongst you all did neuer see any of them. And if I had seene of them, assure yourselues, I would beleeue them, as you doe.’ Notwithst̄ading for all this, he opposed himself against [Page 22]al the famous and renowned Philosophers of his time, and held argument against them, though (as himselfe confessed) they were the chiefest and most excellent in all kinde of knowledge and learning. And hee was not ashamed to stand onely vpon his own bare conceit and opinion: impudently maintaining, without any reason at all, against them that were as wise, if not more wise then himselfe, and more in number: that forsooth no­thing at all, whatsoeuer was said or alledged touching Specters, ought to be admitted or beleeued. But what reasons I pray you doth he bring, to confirme his say­ing? Truely none all: but that onely of his owne abso­lute and vncontrowled authoritie, hee will drawe to his incredulitie, all others, whome hee seeth to bee as­sured and settled in their opinion: Notwithstanding, that they are certainely resolued of the truth, by the exteriour senses, with which they haue perceiued and knowne that to be true, which so constantly they doe maintaine and defend. But how can it possibly bee, that a man should thinke, without any shew of reason, by incredulitie and mockery onely, to confute and o­uerthrowe that, which hath beene euer of all men, and in all ages, receiued and admitted? Certainely, this is the fashion and guise of mockers, and scorners, that that which they cannot deny, nor yet haue a wil to con­fesse, they will finde the meanes to put it off with a [...]est and laughter: and so thinke secretly to insinuate them­selues into the mindes and conceites of their hea­rers; especially, such as looke not, nor haue a regarde to the truth and substance of a thing, but onely to the outwarde shadowe, and grace of wordes and glorious speeches. Such a scorner needeth not any great know­ledge: because it is sufficient for him to bee super­ficially skilfull in any thing; so that hee can with a kinde of graue & smiling grace, shift off the reasons and arguments of those, whose knowledge, and lear­ning, is so exceeding farre beyonde his, as during [Page]his whole life, he will neuer attaine vnto the like. Thus did Machiauel carrie himselfe: who amongst the lear­ned,Machiauel a Scoffer, and an Atheist. and men of skill and iudgement, knewe well how to make his profit of his scoffes, and pleasant grace in iesting; whereby he would many times strike them out of countenance, in the sight of them that heard him: whereas, if he had come to dispute with them, by liuely reasons, and solid Arguments, hee would at the very first blowe haue beene ouerthrowne and confounded. But in the ende hee discouered himselfe sufficiently, and was reputed of all men, no other then a Scoffer, and an Atheist,In Musas. as Paulus Iouius testifieth of him.

But wee will cease to speake any further of him, of Lucian, and of those of their humor, and will returne to our matter, touching Specters: the which, that wee may the better explane (now that wee haue briefly de­clared the diuersitie of opinions, of those that insist vpon the contrarie) wee will aunswere vnto each of them in order, as they haue beene propounded. And first, as touching the Sadduces, the Epicures, the Peri­patetickes, wee will seuerally answere their Arguments which they obiect against vs: Next, wee will remoue those difficulties, which are obiected, and shew how the Angels, and Diuels, may take vpon them a bodie. Af­terwardes, wee will shewe and discouer vnto the Scep­tickes, that the humane senses are not so faultie and vncertaine, as they would make men beleeue. And last of all, (to the intent we may leaue nothing behind) wee will not forget to shew, by what maladies and in­firmities the senses may be hurt and troubled: and the Imaginatiue power of man wounded and chaunged: so as all that which is supposed to be seene, is meerely false and vntrue.

To come first of all to the Sadduces: It is most certaine,The opinion of the Saddu­ces. that of all men they were the most grosse and carnall: and did not beleeue that any thing was spiri­tuall: but they did imagine all to bee corporall: be­cause [Page 23]they said, that the Humane vnderstanding doth al­wayes worke with the Phantosme, and with the thing Imagined. And it appeareth, that in dreaming of any thing whatsoeuer, we doe alwayes imagine it to be cor­porall: whereupon they conclude, that all thinges are corporall: & therfore that euen God also is a corporall Substance, which is the greatest absurdity and blasphe­my, that can be imagined in the world. For if we should restraine God into a body, we must also make him sub­iect to a body (so saith Saint Iohn Damascen) which, in a word, is to restraine and shorten the power and omni­potency of God: the which being infinitely aboue al substances, both corporall and incorporall, is not sub­iect to their Category.Exod 3 [...]. Homil. 22. in Marth. The reason that moued them to beleeue that God was corporall: was a place of Mo­ses (for they did not receiue nor admit of any Scriptures but the fiue Bookes of Moses, as sayth Origen) wherein it is written, That God made Moses to stay in the Caue of a rock or moūtain: & putting his hand vpon him, did shew him his hinder parts, not suffering him to see his face. And therefore, in re­gard, that Moses attributeth vnto God a face, a hand, and other parts, they conclude, that God hath a bo­dy. Of the same opinion also was Tertullian (as wit­nesseth Saint Augustine, De Origius Animaium. Volum. 2. Tit. 23. writing to Optatus) and the Bogomilles, being certaine Heretikes of Bulgarie: who thought that God was, as we are (so writeth Enthymus): and that from his two eyes, out of his braine did issue two beames; the one called the Sunne, and the other, the Holy Spirite: which is a most blasphemous and in­tollerable errour.

Now the occasion, why the Sadduces did so egerly defend and maintaine, that God had a bodie; was, be­cause they would deny all incorporall substances: to which effect they thus argued.The argument of the Saddu­ces. If God (say they) haue created any substances, he created them to his owne I­mage and likenesse: and therefore when he made man he saide, That he made him according to his own Image; shew­ing [Page]therby, that he was of a corporal substāce: because that man, whome he formed to the paterne of his own face, is corporall. And if God haue made nothing, but what is corporall: It followeth, that the Angels and Diuels which are saide to bee Spirits, are nothing but meere fables: & that there be not any soules, or spirits separated from a corporall substance: and by conse­quence, that the soule of man is mortall, as the bodie: and hath no neede to be reunited thereunto by the ge­nerall resurrection.

But it is easie to answere them; by denying plainely, that God is corporall,The argument of the Sadu­ces answered. or hath any body. For albeit, the holy Scripture doth attribute, vnto God, handes, feet, face, eyes and other parts of a body: yet this must be vnderstood spiritually; and by those corporall and bodily members, we must imagine the spiritual▪ vertues of God (according as saith S. Gregory):In Moralibus. as, by his eyes, we must vnderstand his foresight and his knowledge; to the which all things are open, and from which nothing is hiddē and concealed: By his hand, is meant, his Almighty power and puissance: By his face, the plenitude and fulnesse of his glorie. By his hinder parts, his glorie is shadowed, as vn­der the vayle of some certaine forme and similitude. And whereas they say, that the vnderstanding doth work with the Imagination: and that wee doe imagine God to bee a corporal Substance: This hath no reason, nor any apparance of truth at all; but is an errour, com­mon to them, with the Epicures: to the which wee will aunswere anone. And as touching the Angels: I doe greatly maruell how the Saduces can deny the bee­ing of them; seeing that Moses in many places doth make mention of them, and of their Apparition. We may therefore very well say of them, that they vse the Bookes of Moses, as men vse their Stirroppes, in lengthening, and shortning them, at their pleasures. This is the reason,Contra Tryph. why Iustine Martyre did not rec­kon them in the number of the Iewes (and that [Page 24]worthily) but reputed them as Heretickes: not allowing them any place in the Iewish Church, by reason of the fond and absurde opinions which they held, not onely of God, but also of the Angels, Diuels, and soules of men, which they affirmed to bee mortall. But as con­cerning this latter point, wee shall speake more here­after. Let vs now cōsider the Argumēts of the Epicures.

The first errour of the Epicures is,The opinion of the Epicures that God hath a bodie: as the Saduces did beleeue likewise. And their first Argument was, That nature it selfe (forsooth) did teach and admonish vs, to beleeue,The first argu­ment and rea­sons of the E­picures. that both God and all Celestiall essences were corporall; for two reasons: The former was, because the Gods are not figured in any other, then in a humane forme. And the second, because, whether it be in sleeping, or in waking, when wee dreame or imagine of the Gods, no other forme doth present it selfe vnto our imaginations, but a hu­mane shape: And therefore they conclude, that the Gods are in figure like vnto men. But vnto this argu­ment, Cicero answereth sufficiently;Lib. de natura Deorum. That such humane shape, and forme, is attributed vnto the Gods,Answere to the first argument of the Epicures by the inuention of men: and that either it proceedeth from the wisedome of the Auncients; who thought thereby they should the more easily draw the spirits and minds of the ignorant, to the knowledge of spirituall, and supernaturall things: and that they should the soo­ner bring and reduce them into the way to liue well and vertuously: Or else that the same had it begin­ning and first footing from a blinde superstition: which doth most easily allure men to adore those gods which are portrayed and carued in a forme most pleasing, and agreeable vnto men: Or else that it is but a ficti­on of Poets and Paynters; who haue alwayes beene au­dacious to faine and deuise any thing, rather then that which shold be according to truth & verity. And this last point may wel serue to answer that, which y^e Epicures say: that be it in sleeping, or in waking y^e gods do not presét [Page]themselues vnto vs, in any other, then a humane forme: For this is certain, that by the portraiture and pictures which we see of the Gods, in those formes which are common and familiar vnto vs; we doe imagine (though falsly) that which may resemble vnto vs, the same which we haue seene to be painted. Insomuch, that Iupiter seemeth vnto vs, to haue a face and countenance terri­ble, with his haire blacke, and hanging backwarde, as Phidias did graue him. And Minerua had her eyes blewe, or of an azure colour: as Homer describeth her. Mercury was painted like a young man, hauing his eyes alwayes open, as one that was euer waking: with bright yellowe hayre, and a yellowe downe vpon his chinne and cheekes, as if it did but newly begin to friz­zle or to curle. Ʋenus had her eyes delicate and wanton, and her lockes of golde yellow. Iuno had grosse and thicke eyes, rising vp towardes her head, like vnto the eyes of an Oxe. And so generally were the rest of the Gods painted by the Gentiles, in diuers formes and fa­shions. Notwithstanding, all this proceeded of no­thing else, but from the errour of our Imagination, which suffereth it selfe to bee deceiued and seduced, by the painting, which imprinted in it a kind of false notion. I say a notion: because the ignorant common sort of people, is perswaded of the same, and suffereth it to take place in their minde, or vnderstanding: which is as easie also to be deceiued, as is their Imagination. But a man of wisedome and iudgement, (who hath his vn­derstanding more cleare and open) is not easily there­withall seduced: but notwithstanding al paintings and fictions, his Intellect or vnderstanding power pierceth through the Imagination (as the Sunne pierceth or shi­neth through the cloudes): and spreading it selfe, with her light, doth easily beleeue in a spiritual manner, that God and the Angels are Spirituall.

The second Argument of the Epicures.The second Argument of the Epicures, touching the humane bodie of God; was, that God tooke vpon him [Page 25]that forme, which was, or could be imagined, to be the most beautifull in the whole world. And they say, that the humane forme, or shape, is of all others, the most goodly and excellent: And therefore wee ought to thinke, that God is carnall and corporall, as men are. Hereunto needeth no answere to bee made: because the consequence of their argument is not good:Answere to the 2. Argument. viz. That God should retaine vnto himselfe the Figure of a man, because the same is the most excellent of all other creatures in the world. For the Diuinitie of God, nei­ther is, nor can be, in any corporall substance: But it is an Incorporall and spirituall essence, which hath no­thing common with that substance which is proper vn­to these earthly creatures.

The 3. Argu­ment of the Epicures.The third & last argument of these Philosophers, is a Gradation or heaping vp of Syllogismes: which kinde of argument, the Greekes call a Sorites: and they frame it in this sort; It is held and confessed of all, that God, & all other celestial powers, are exceedingly hap­py: But no person can be happy, without vertue: And vertue cannot bee present in any, without reason: and reason can bee in none, but in the figure and shape of man. Therefore it must bee granted, that the Gods, which haue the vse of reason, haue the forme of man also. But the whole frame of this Argument,Answere to the 3. Argument. may soone and easily bee dissolued, by denying, that reason can bee in no other, then in a humane shape: For both God and the Angels, who haue a diuine and spirituall vnderstanding, haue the vse of reason, not­withstanding, that they be not of a corporal substance. And reason in man, commeth not of the humane bo­dy: but from the soule of man, which is Spirituall & Di­uine, made vnto the likenesse of God, and capable of reason, of prudence; and of wisedome.

Now, whereas it might be obiected to the Epicures; That in making their Gods to haue a humane bodie, they doe therein make them subiect to death and dissi­pation. [Page]To auoide this absurditie,Absurdities in the opinion of the Epicures. they doe tumble into a greater; affirming, that their bodie is as a body; and their bloud, as bloud; not hauing any thing, but the lineamēts & proportiō of a man, & being exempted frō all crassitude & thicknes: which, in a word, is asmuch as to say, that their Gods were rather Idols of men, thē very men; and rather framed by the paterne of men, thē as men in truth & substance: which is a thing the most ridiculous that can be imagined.

But will some say, To what purpose serueth all this, touching our matter of Specters? I haue saide before, that the Saduces did maintaine God to haue a bodie, to the ende they might the better deny the appearing of Specters; which are substances without a bodie. Also the Epicures made their Gods to haue bodies; that so they might holde them in the heauens idle and doing nothing: and by consequence might deny their Apparition vpon Earth. Of the opinion of the Epicures who thought there were no Diuels nor Spirits. In vita Bruti. For as touching Diuels or Spirites, they beleeued there were not any: but did confound them all in the number of their Gods. And that they did but make a iest of Specters, appea­reth by the speech of Cassius in Plutarch: and in that that Celsus (halfe an Epicure) writing against the Christians,Lib. 2.6. & 8. [...]tra Celsum did denie them flatly and absolutely, (as is to bee seene in Origen, who hath aunswered him) and did reproue the Christians, in that they would allowe of any powers, or Spirites, contrary to the Gods: supposing (according to his owne saying, and opinion) that there were no Diuels. Besides that, hee made a mocke and a iest of Angels, and of the Re­surrection of the bodie: and generally of all those Apparitions, which were made, both in the old and new Testament.

And now that wee speake of contrary powers,Contra St [...]ices it putteth mee in remembrance of a speech of Plutarch, who reproueth Chrisippus, for that in this vniuersall bo­dy of the worlde, so well ordained and framed, he [Page 26]should graunt so great an inconuenience, (to wit) that there should be a kinde of Diuels afflicting and tor­menting men, to the disturbance of the concord and harmonie of the world: Which being well ordained by the Authour and maker thereof, ought not to bee thought to beare or sustaine any thing which should be incommodious to it self, and by lapse, and cōtinuance of time, should worke the confusion and destruction of the same. But it seemeth, that Plutarch reprehēded Chri­sippus, vpon a desire and humor of contradiction, rather then moued vpon any iust cause, or matter of truth. For the diuels do not worke any domage or inconue­nience to the world, being bridled & restrained by the hand and power of God. And if they do torment men or tempt them, it is to exercise them, or to manifest the glory and iustice of God, of the which they are some­times made the executioners.S. Bernard. in Sermone 1. de transla. S. Ma­lach. Diabolus, inquit, malleus calest is opificis, factus est mal­leus vniuersa terra. And as in each Com­mon-Wealth, well instituted, there bee executioners ordained, for the punishment of Malefactors, and such as trouble and disturbe the publicke peace, and good of the common-weale: and yet the vniuersall body of the cōmon-weale, is not therby offended, or endama­ged: but to the cōtrary rather it receiueth much more profite and commoditie. Euen so God hath placed, and left here below in this world, Diuels and wicked Spirits, to be as tormenters and executioners to wicked men: that so his iustice might shine the more glorious, to the comfort of the godly, and of his elect, that liue in the loue and feare of him.

But to come againe vnto the Epicures: It is most cer­taine, that they were no other, then the followers of nature: and that onely so farre as thinges did fall vn­der their outward senses.Of the Argu­ments of the Epicures mad. against Spec­ters, and Appa­ritions. And if one should alledge vnto them, that any Specters, Images, and Visions, had presented thē elues: they would refer the same, for the most part, to the cōcourse & perpetual fluxe of their A­tomes: or to some other like reasōs: the which we holde [Page]it not amisse to discouer and discipher at large, as wee haue drawne them out of Ciccro, Lib. de natur. Dcorum. Lib. 4. or of Lucrece. All I­mages (say they,) which doe externally present them­selues vnto our senses, either they are visible, or inuisible: If they be Inuisible, The 1. Argu­ment. either they are created in the Ayre, or in our owne mindes and conceites. As touching those made in the Ayre: It is not any straunge thing, or abhor­ring from reason, that in the same should be engendred certaine voyces: like as wee see it is naturall, that colde commeth from the Riuers: ebbing and flowing, from the Sea: and heate, from the Sunne. And it may bee, that some voyce, being spred abroad within the vallies, doth not only rebound back againe, to the place from whence it came; but doth dilate and scatter it selfe here and there, throughout the Ayre, as do the sparks that mount vp from the fire. So that for one voyce there are many engendred: which rūning through the empty Ayre, do enter within the eares of those, that knew no­thing of the naturall voyce: and doe put them into a misconceit, and fond opinion, that they haue heard ei­ther some of the Fayries, or Satyres, or Nymphes, playing and sporting amiddest the woods.

As concerning those,Their 2. Argu­ment. that are bred in the minde; They say,Atomes signis fie motes in the Sunne, or things so small as cannot bee deuided. that for the innumerable course of Atomes: all whatsoeuer wee doe dreame, or thinke of, commeth incontinently into the spirit or minde, and sometimes passeth by visions and Images into the bodily eyes.

But if the Images be visible: either they are [...]euerbe­rated and beaten back, from the Chrystall and transparent Ayre, exceeding cleere in her superficies: or they come of the Spoyles and Scales of naturall thinges. Their 3. Argu­ment. Touching the Ayre: That it may of it selfe cast some kinde of Image, hauing power to appeare, they proue it in this, sort; Al Aire that is Chrystalline, or transparent, hath a kind of refraction, as appeareth by the mirrour (whereof looking Glasses are made and polished) and by the wa­ter, and by a thicke and darkened Ayre. And this do [Page 27]the Catoptickes themselues teach in their principles:Catoptikes are professors of the Optikes or Arte Specula­tiue. Now (by the comparison and similitude of the mirror, and the water) all Ayre which hath a refraction, doth of it selfe yeeld some certaine forme. And therefore it is not any thing strange, if in an Ayre a man may see certaine formes and Images. And they do bring also this comparison. Euen as the Tapistrie hangings in a Theater, or a large wide hall, do cast abroad round a­bout, their naturall colour, where they finde an Ayre opposed against them: and the more that the beames of the Sunne do beate or shine vpon them, the more bright and shining luster they carry with them; & seeme to haue cast off and left their colour, in the same place, which is directly in opposition against them: So is it most certaine, that the Ayre may of it selfe cast abroad certaine formes and figures: the which, looke by how much the more they be made cleere, by the light which doth bring and tye them to our obiect, so much the more comprehensible shall they bee vnto our sight.

In briefe, concerning the spoyles and scales cast from naturall things, of which, in their opinion,Their 4. Argu­ment. Ima­ges should be engendred: They do make this Argumēt; The Caterpillers (say they) do leaue their spoiles in the hedges or bushes, like vnto thēselues: so do the Serpēts among the thornes or stones: and the little creatures, at the time of their birth, do leaue behinde them their after burthen: which is a little thinne and slender skin, which they bring with them, from their dammes belly: Why therfore may there not be left or cast from the bo dies of natural things, certaine thinne & subtill forms, or Images, proceeding from them aswel, as a little skin and the after burthen doth remaine of the superfluitie of little creatures? But all these Arguments may verie easily be dissolued.Answere to their. 1. argu­ment. The voyce de­fined what it is

And first, as touching the voyces, which they say, may simply be created of the Ayre: I will not deny that: For it is most certaine, that the voyce, is a certaine beating [Page]and concussion of the Ayre, which falleth vnder the sense of hea­ring, (as is affirmed by the Grammarians.) And the matter of the voyce (as sayth Galen) is the breath, Lib. de Voce. and respiration of the Lungs: but the forme thereof is the Ayre, without the which, neither can it be vnderstood, nor can it bee called a voyce. Besides I will not deny, but that the sounds are raysed within the emptie Ayre, bee it either by the windes, or by some other externall cause. But to say, that the voyces, and the sounds are naturall and ad­herent to the Aire, as the Tide to the Sea; and coldnes to the Riuers; and heat to the Sun: It would thē; follow, that without any externall cause at all, both the voyce, and the senses should bee created in the Aire, & should perpetually adhere vnto the Ayre, as the Tide doth to the Sea; and cold to the waters; and heat vnto the Sun. But so it is, that the winds are not alwaies in the Ayre: and the sounds and voyces are externall thinges, com­ming into the Ayre, by the meanes of some other sub­iect: the which is nothing so, neither in the Sea, nor in the Riuers, nor in the Sunne: because that in the Seas the Tide; and cold in the waters; and heate in the Sun, are vnseparably and continually. And there is great difference betweene Accidents that are Separable, and those that are Inseparable. For the separable Accident as the Voyces and the Soundes in the Ayre, may bee ab­stracted and drawne from the substance of the Ayre, and yet the Ayre shall neither perish, nor be the sooner altered thereby: But ebbing and flowing cannot bee taken from the Sea, but the nature thereof must needs bee chaunged: Nor can the heate bee separated from the Sunne, but that hee must then loose his light: Neither can the colde bee seuered from the Riuers, but that the qualitie and nature of the water must bee chaunged: which cannot possibly bee, because natu­rally water is cold. And these three Accidents, are inseparably knit to those three substances, no lesse, then blacknesse is to the Rauen, and whitenesse to the [Page 28]Swan. Moreouer, it is a farre greater foolery, to say, that of voyces articulated and knit together, the voices themselues should bee bred and engendred in the aire: For that is not onely against the nature of the Ayre, but against all order established in the world. Neither is it to any purpose, to alledge for an instance, the voice of an Eccho: the which being carried in the Ayre, doth spread it selfe, and scattereth (as a sparke from the fire) here and there, not onely towardes the partie that made and dispersed the sound,The Eccho, whereof it commeth. but to some other places likewise. For the voyce of the Eccho, is engen­dred of the voyce of the partie, and not of the aire, and is dispersed (as themselues cōfesse) by the speech of the man, from whome it tooke it original and first begin­ning. Neither will I easily grant vnto thē, that the voyce of the Eccho doth disperse it selfe on all sides, without loosing it selfe, or being extinguished. For it is a thing very notorious, and sufficiently proued, that if the Eccho be dispersed into another place, then that frō whence it first receiued her voyce, shee is no more discerned or vnderstoode as the voyce of a man, but onely as a con­fused & vncertain sound; which rāging throgh the val­lies, cānot be discerned, but only for a resoūding noise, & not otherwise. Now as cōcerning those Images,Answere to their 2. argu­ment. or si­militudes, which the Epicures alledge to be created in the thought, or conceit: saying, that the mind of man doth referre vnto the eyes, whatsoeuer it dreameth, or thin­keth on: & that by means of the aboūdance or cōcourse of the Atomes; I do make them the same answere, which Cicero yeelded thē: That if the mind & the eies do so sym bolize & agree together in operations, that whatsoeuer the mind shall imagine & conceiue, the eye may presēt­ly see: It must needes then followe, that some thinges shall present themselues to our eyes and sight, which neuer were in beeing, nor euer can bee. For I may dreame, or thinke of a Scylla, a Chimera, a Hippocentaure, & such like cōceited fictiōs, which neuer were, nor can be. [Page]And I may faine vnto me selfe, in my minde, strange Monsters, and Antiques; such as Painters doe many times make, which neither are things, nor can possibly be. To be short, If this argument of the Epicures were true; it must needes be, that all things whatsoeuer the m [...]nde presenteth, should be of a certaintie: and they should fall so subiect to our sight as wee might plainely and sensibly see them: the which is the greatest folly, that can possibly be imagined. Neither can they de­fend themselues with the continuall concourse of their Atomes, which (they say) doe vncessantly bring certaine Images into the minde, and into the eyes of men. For be it, that we shold cōfesse, that their Atomes do slide in­to the minde of man: how can they conclude thereof, that they descend into the sight: nay, how can they de­scend; but that euen by their owne reasons, their igno­rance and sottishnesse may be discouered. For, if their Atomes doe enter into the minde, it must needs be then by that meanes, that they bee Inuisible: and that they doe flie vp and downe verie closely, and subtilly (as the verie word doth also import.) Now if they flie inuisibly in the minde: how can they of themselues so readily make any thing visible and apt to bee seene? Certain­ly, to make their Atomes visible and corporall, there must be of necessitie, before hand, a great concurrence and huge heape of them drawne together; which can­not be suddenly done, but will require a great time. Now in the meane while that these inuisible Atomes shall bee a gathering and getting together into the minde, they will bee flitting and flying away some other where, as soone as the minde (which neuer retayneth one thing very long) hath put them out of remem­brance. So that by this meanes they haue not any leasure to forme themselues visible to the eyes of the bodie: but they returne backe againe, euen as they came at first, inuisible.

Now let vs proceed, and passe on to those Images, [Page 29]which (say the Epicures) are reuer berated from the Aire, Answere to the 3. argument of the Epicures. being cleere and transparent in her supersicies. I doe agree with them, that the Catoptike, that is to say, the Speculatiue, (being one of the kinds of the Arte Optike) doth holde, that the refractiō, which is made of forms, (be it either in a mirrour, in the Ayre, or in the water) commeth either of the densitie and thicknesse of the mirrour, polished and made bright, the which keepeth sight, that it doth not disperse and scatter it selfe: whereas otherwise, if the mirrour were transparent, or had any pores, whereby one might see through it, the sight would disperse and scatter it selfe abroad: Or else it commeth of the thicknesse of the Ayre next ad­ioyning: or of the humid and moist concretion of the Water, which staieth and limiteth the beames of the eye-sight. And that is the reason, why one may as­well see his visage in the water, as in a mirrour or loo­king Glasse: and so also in the water of the Sea, when it is not troubled not tossed with the windes, but re­steth calme and quiet: which Ʋirgill testifieth in these Verses:In Bucolicis.

But what will they inferre of this, which euery man will confesse to be true and infallible? So it is, (say they) that the Ayre being cleere in her Superficies (like as doth the mirrour or looking Glasse): so will it yeeld of it selfe, some forme or figure. Let this also be gran­ted them: And what of that? For sooth they conclude, that therefore in the Ayre,The Schoole­men call this a Fallacie, A dictosecun­dum quid ad id quod est sim pliciter dictum a man may see figures and Images. But who seeth not, that this conclusion is ridiculous, and Sophisticall: For it doth not answere to the termes of their proposition: but simply carrieth away the Subiect, without speaking of that, which is thereunto attributed, and which is the knot of the [Page]whole question. But I would knowe of the Epicures, how they can proue vnto vs, that by their Atomes the Ayre may naturally engender formes and Images of themselues, which should be visible: and, which should be mouing and liuing, as the Specters are. I do assure me self, that they haue not any arguments so good, but they may as easily bee dissolued & auoided, as was the former. But they will say, perhaps; that we see often in the Ayre Comets, Fiery Flames, and other Prodigies. True: this I will not deny: but these things (which they say are seene in the Ayre) doe not take their originall neither of their Atomes, nor of the Aire: but are engēdred of the vapours dryed vp from the earth: as it is well known by the writings of good Philosophers. And the Ayre is susceptible & capable of them, by reason of some emp­tines in it, which doth easily yeeld and giue place, and receiueth that which is sent vnto it from below. Besides it is very euident, that such figures and Images as are seene in the Ayre, haue not any life in them, as haue the true Specters: the which also (the Epicures ought to shewe by good reasons) to be carried to and fro, and to moue themselues in the Ayre. For if they had attributed motion and stirring vnto Specters: and had proued, that naturally, without hauing any soule or life, they might notwithstanding be seene wandring, and running hi­ther and thither, in our forme, or in any other: and that they are not onely to bee seene in all partes of the ayre, but in all other places whatsoeuer: then this might haue stood them in great stead, to haue impugned the Apparition of Specters, supernaturally, or against na­ture.

Moreouer, if they will affirme, that the transparent and thicke Ayre, receiuing our figure by refraction, doth moue it selfe as we doe: and doth liue and change from place to place, as we doe: then must they also proue vnto vs, that the same should be a Specter: and not the Image of the obiect opposed thereunto, the [Page 30]which vanisheth away as soone as the same doth absent it selfe from it.

Of the Appari­tion of Images formed in the Ayre, by way of reflexion.And seeing we are now in the Discourse of Images, formed in a thicke Ayre: It is to be vnderstood, that their nature is to appeare either by the refraction of our owne naturall and proper forme, or by reflexion. As tou­ching their appearance by refraction, wee haue alreadie spoken sufficiently:Of Images ap­pearing in the Ayre by reflex­ion, and how it is done. But as concerning those which are by reflexion; It is most certaine, that their propertie is to appeare by another forme then ours: namely, of some lightsome bodie, which groweth into the thicke and grosse Ayre, in the humid and moist concretion of the same: or into the Glasse of a mirrour, making a reflexion of that thing which is reuerberated and beaten backe againe into our sight. Thus by way of reflexion may a man see within a looking Glasse, those men which are walking and marching in the streetes. And sometimes a man shall thinke that men are walking neere the wals of his chamber; which notwithstanding is nothing so: but that onely there is a reflexion of those persons whō we see aloofe, walking and going vp and downe. So likewise by way of reflexion, may a man see in the hea­uens sometimes a second Sunne, the Image of the true Sunne: and so likewise of the Rainbowe. Howbeit that this latter (as Aristotle would haue it) is not any reflexi­on, but a relation of the Aspect vnto our eye-sight. But vnder his correction, that is not so: For if the Raine­bowe in the heauens doe not yeeld a reflexion to our sight, it would not be seene in the water, or in a looking Glasse, as it is, and as dayly experience sheweth vs. And this also may serue for a solution to that Argu­ment of the Epicures, who by comparison of the clothes of Tapistrie, that imprint their colours in the wall opposed, would proue, that the Ayre may al [...]o cast any forme or Image of it selfe. For the coloures of the Raine-bowe, and of Tapistry Hangings are for the most part liuely coloures, as Azure or [Page]skye colour, red, carnation, and greene: all which doe naturally cast a great luster, which may easily yeeld an impression vpō any solid thing, & may reflect vnto our eyes. And yet neuerthelesse, I see not how this can be a good argument, to shew that the Ayre can engender formes or figures: which may referre themselues to the eyes, as Specters, and not rather, as colours.

Answer to the 4. argument of the Epicures.Last of all, touching that which the Epicures affirme: how, of the bodies of things doe issue and remaine cer­taine Spoyles: The same hath not any foundation vp­pon naturall reason, or vpon any apparance of truth. For, is there any likelyhoode, or probabilitie, that if the creatures doe leaue behinde them their after burthens, or other such spoyles, bereaued from them, in the places where they haue bene: That therefore the bodies (be they dead, or be they aliue) doe leaue an I­mage, or impression of themselues, in their absence, af­ter they are departed from those places? It is most certaine, that the bodies of any creatures, haue not any thing in them, which either in their life time, or after that their substance is perished, can be abstracted or se­parated from them. For otherwise, of one bo­dy there should bee two made: which were a straunge thing, and altogether abhorring from nature. And were not much different, either from the Fables of the Poets, who of a dead bodie, made the abstraction of a shadowe,In lib. 4. Eneid. In his Dia­logues of the dead, where he bringeth in Di­ogenes and Hercules spea­king. which they called the Image and I doll there­of, (as is affirmed, both by Sergius, and Lucian, and the Commentator vpon Homer) or else from those fabulous and idle dreames of the Rabbins, and Talmudistes, which had their Nephes, as saith the Author of Zoar. But the truth is, that those creatures which do vse to cast their spoyles from them, do leaue no other then a thinne slē ­der skinne,I had. [...]. which being superfluous, is no more remai­ning or abiding with the bodie: Howbeit, that it com­meth from the bodie: as appeareth both by the after­burthens of all creatures, wherein the young ones bee­ing [Page 31]wrapped and enfolded in the bellies of their dams, yet in comming from thence, doe easily and naturally cast them off) as also by the spoyles of the Serpent, or Snake, and by the skinnes of the Silke-wormes, and the Caterpillers: the which superfluities, are drawn and cast off particularly from these beastes or creatures, as a marke to the one, to wit, the Silke-wormes, and Cater­pillers, that they doe chaunge from their former state, and to the other, namely the Serpents, to shew the poi­sons and ill hearbes and seedes, which they haue eaten all the Winter, according as Ʋirgil writeth of them.Lib. 2. Eneid. The opinion and Argument of y^e Epicures touching the cause, why mē do conceiue feare at the sight of strāge formes and figures.

These Arguments being thus finished: let vs now come to that which the Epicures affirme to bee the cause why any should bee touched and attainted with feare: when they see such Images and figures, which they af­firme naturally to flit and flie vp and downe. Wee (say they) are affected and altered, according to the thinges which wee see, and which are next vnto vs. As for ex­ample; we perceiue (I know not) what salt humor being neere the Sea: and in touching of Worme wood, and of Rue, we finde a kinde of bitternesse: and when wee are neere a Smith, we feele our teeth to gnash, and to be set on edge, at the noyse of his File, or Saw, wherewith hee worketh. So likewise, when these Images and figures do present themselues vnto vs, wee cannot possibly a­bide nor suffer them: but we finde our selues altered & chaunged in our vnderstanding: howbeit some more then other some. For like as there be certaine seeds within the eyes of Cockes, which shining and shooting into the eyes of the Lions, doe so strike and pierce their eye-liddes, and doe inflict vppon them such paine and griefe, that they are constrained to flye from them, be­ing not able to abide or endure the sight of the Cocke: So are there some men, who haue their senses so appre­hensiue and subtill, that they cannot holde from being afraid when they see such vaine Images and figures be­fore them.

Answere to the argument of Epicures, tou­ching the cause of feare at the sight of strāge Specters.But hereunto we must giue them this aunswere: that the feare which men haue by the sight of Specters or Spirites, commeth in regarde that the thinges are vn­accustomed and admirable to the bodily senses: & not from any secret seeds, which are cōtrary to our nature, and much lesse from any naturall passion: such as that, is that wherewith men are touched, that abide neere the Sea, or those that see Rue or Wormewood, or do heare the noyse of a Smithes file or sawe. For if it were of any naturall passion that this feare proceeded: then would not the partie terrified,That the feare bred by the sight of Spe­cters, is because they are super­naturall and vnusuall. be so confoūded & astonished euen in the verie powers of the soule, as it is commonly seene that men are, at the sight of Specters or Spirits: but rather he shuld be only moued by a cer­taine Antipathie or abhomination (as Pomponatius calleth it) and would onely abhor and flye from that which he so feareth. Besides, thinges that are supernaturall, doe much more touch the senses of man, then those things doe,That Antipa­thies, & thinges which are na­turally abhor­ring to men: are by a secret cause in nature concealed and vnknowne. In Problemat. proanno. which are naturall. Neither are they to be com­pared with such things, as hauing a natural cause (how­beit secret) doe happen to be seene daily and ordinari­ly. Now I say, that the cause of these things (though naturall) is secret: For Alexander Aphrodiseus, speaking of the noyse of the File, and how it setteth the teeth on edge, with other things of like nature, saith, that Na­ture hath reserued the reason thereof vnto her owne secret knowledge, not being willing toimpart the cause thereof vnto men. The like may bee affirmed of the greatest part of those Antipathies, which being concea­led from men, yet cannot come of any secret seedes, that are contrary or enemies to nature (as the Epicures dote) but are hidden in the secret Magazin or Store­house of Nature, which hath not reuealed or laide the same open vnto any person. Who can tell the reasō why the Conciliatour, otherwise called Peter de Albano, did ab­horre milke? Why Horace, and Iaques de Furly could not abide garlike? nor Cardan could away with Egges. And [Page 32]why that Gentleman of Gascoigne (of whome Iulius Cae­sar Scaliger speaketh) could not abide the sound of a Violl? And of this latter in Cardan you may read the Hi­storie. The Phisitian Scaliger writeth, how hee himselfe knew a Gentlemā, his neighbor, which had in him such an Antipathy at the sound of a Vyoll, that as soone as euer he heard it (were he in any company,Another Gen. of this quality liued of late in Deuon neere Exces [...]er, who could not en­dure the play­ing on a Bag­pipe. euen of the best fort, and that either at table, or elsewhere) hee was con­strayned to forsake the place, and to go away to make water.

Now it happened, that certaine Gentlemen hauing of along time perceiued and known this strange nature and disposition in him, did one day inuite this Gent. to dine with them: and hauing prouided and suborned a certain Minstrel of purpose, they caused him to be kept close till the appointed dinner time, when being set at Table, they had so placed the Gent. in the middest of them, as it was not possible for him to get forth. Now as they were in the middest of their dinner, in came the Fidler, and began to strike vp his Violl neere vnto the Gent. he that neuer heard the sound of that Instrumēt, but was presently takē with an extreame desire to pisse, grew into an exceeding great paine: for being not able to get from the table, nor daring to lay open his imper­fection to the whole company; the poore man shewed by the often change of his countenance, in what pitiful case and paine he was. But in the end hee was constray­ned to yeelde to the present mischiefe, and to reueale his imperfection. Hee that should vndertake to search and finde out the cause of this so admirable an Antipathie, I assure me selfe hee should bee as long a time about it, as was Aristotle in seeking out the cause of the Flowing and Ebbing of the Seas, (whereof haue written Gregorie Nazianzon, Iustine Martyr, Euse­bius, and others) and yet he could neuer learne the cer­taine cause thereof.

But as touching the reason why the Lion doth [Page]flye from the Cocke: It commeth not from any seedes that lye hidden within the eyes of the Cocke, & which from thence, should strike into the eyes, and hurt the sight of the Lion:The reason why the Lion flieth from the Cocke. but it is by a kinde of Antipathie, whereof we haue formerly spoken. By which also the Eliphant doth fly from the Hogge, and the Horse from the Stone Taraxippe: Or else it is for that the Cocke and the Lion, partaking both of them of the nature of the Sun (but the Cock more then the Lion:) It happeneth that the Lion perceiuing it, doth presently flie from him; as the valiant Hector is saide to flie before Achilles, who was more braue and more warlike then he. Or else it is because the Cocke, being a celestiall fowle, and the Lion a terrestriall creature, and of a grosser matter (ha­uing the Spirits more sensitiue and brutall then the o­ther) doth therefore by nature yeeld and giue place, to that which is more excellent. And this reason see­meth vnto me in some sort allowable: the rather, for that those Diuels which are of a more materiall and terrestriall nature, and bee called Diuels of the Sunne, do flye the voyce of the Cocke, aswell as the Lion (as Psellus teacheth vs). And thus, in my opinion, you see sufficiently how all the Arguments and foolish dreams and fancies of the Epicures, may be soone answered, and easily dissolued. Wee will now therefore consider what the Peripatetickes, both ancient and moderne, do alledge to impugne all Apparitions against nature.

CAP. IIII.
Of the Opinions and Arguments of the Peripatetikes, by which they would impugne the Apparitions of Spirites.

THe first of the Peripatetikes, that I wil haue to deale withall,The opinion and argumēts of Al. Aphro­diseus, that de­nyed the essēce of Spirits. shall be Alex­ander Aphrodiseus, who contrary to the opinion of all others, euen of his own Sect that went before him, doth altogether and absolutely de­ny the essence and being of Spirites: therein contradicting euen Aristotle himselfe, the Prince of that Sect: to whome also hee endeuoured to ascribe that errour of his, by interpre­ting him after his owne fancy, in those places where he writeth of Diuels and Spirites: as amongst others, in that of the Metaphisikes, where he sayth; That the Earth, Li. 4. Metaphi. the Fire, and the Water, are Substances: as also all those bodies that come and are engendred of them: as the Diuels, and all liuing creatures and their parties. This place of Aristotle, is the most cleere and manifest that may be: And yet neuer­thelesse Alexander Aphrodiseus expounding it, saith; That either Aristotle did followe the common opinion of the vulgar sort, who falsly and erroneously maintained the beeing of Spirits and Diuels: or did vnderstand here by Diuels, the Diuine bodies, and the Starres. But both the one and the other Interpretation is of no va­lue. For first Aristotle speaking of the first principles,Answer to the argument of A. Aphiodiseus and of the beeing of each kinde of Substance, did en­tend to verifie and affirme the whole by demonstrati­ons and reasons, euen from nature it selfe. And it is not credible, that hee would strengthen and confirme some of them by true and infallible Axiomes of nature, as The Fire, the Water, the Earth, & other liuing creatures: and that other some of them he should groūd & main­taine [Page]vpon the common opinion: as namely, The being of Diuels and Spirites. Howbeit he was deceiued in say­ing that they were engendred of the Elementes. But this is no place to reprehend him for that opinion. A­gaine who tolde Aphrodiseus, that Aristotle by Diuels should vnderstand the Starres, or the diuine bodies? Is not this to belye the Authour who me hee interpre­teth, in making him to say that which he neuer meant? For if Aristotle did vnderstand the Starres, by the word Diuels, then must it needes follow by his speech, that the Starres should be engendred of the Elements: But the Starres in the Firmament aboue, cannot bee engendred of the Elementes beneath: either there­fore must Aristotle bee deceiued, or (which is more likely) he meant not the starres (as Aphrodiseus would make vs beleeue): but by the worde Demones, he vn­derstoode simplie and plainely the Diuels.

But come wee to Auerrois, Of the opinion of Auerrois the Peripate­tike, touching Spirits. who being as notori­ous an Atheist as any of them: yet was a little more scrupulous in the expounding of Aristotle, then was A­phrodiseus: For though hee beleeued no more then the former, that there were any Spirits: yet when hee came to explane that place of Aristotle, hee thought it his best part, to be altogether silent, because he would not bewray his ignorance, by saying nothing that should bee repugnant to the Doctrine of his Author, whome hee interpreted. And yet for all that, how did he in­terpret (or rather peruert) the word [...], which is in the Text of Aristotle? That which all the Auncients took & interpreted for spirits, he turned & termed Idols: whereas it is to be seene in Homer, that [...]signifieth Spirits, and a Specter. But the truth is, he was nor, ig­norant of Aristotle his meaning, which ought to haue made him ashamed, and did indeede secretly reproue him, as one that was a bad obseruer of his owne Reli­gion: for by profession hee was a Mahumetist, and the Mahometistes doe confesse and beleeue that there [Page 34]are both Diuels and Spirites. The same Auerrois, to rid himselse altogether from all arguments that might be made against him, touching the Apparition of spi­rits: forasmuch as he knewe well, that fewe doubted of their essence and beeing, and that many testimo­nies of men worthy of credite, did acknowledge no lesse, he would not directly deny them, knowing full wel that he should fall into a most grosse errour in Phi­losophie, which doth alwayes presume, that after the question [...]: That a thing is: It necessarily followeth to bee enquired [...]; What it is: and in vaine should any one demaund what a Specter is, if it bee not first presupposed that there are Specters. Hee confessed therefore that Specters doe appeare: but hee denyed that they were a Substance: and saide;Auerrois did confesse the Apparition of Spirits, but de­nyed them to be Substances. That a Specter was onely a Phantosme imagined in the minde, and thence car­ried to the outwarde Senses, by the great contemplation of men that were Melancholike, and giuen to Speculation: whose vnderstanding hee affirmed to bee sounde and entire: but onely the operation thereof was wounded and offended for a season.

But it shall not bee amisse to set downe somewhat at large, that which hee saith touching this matter.The Argumēt of Auerrois, to proue that Spe­cters are not a Substancer, but an imagined phant [...]me. ‘When the minde (sayeth hee) which is alwayes at­tending on the Imagination) doth receiue in imagi­ning any formes of diuels or dead men, either in sound or in qualitie, in odour, or in touching. And that this Imagination is transferred vnto the Sense, correspon­dent to his proper action: (as the odours doe referre themselues to the particular Instrument of smelling: and that which is heard, to the Eares; and the Specters, to the Eyes:) then shall any man thinke that he seeth, heareth, or smelleth something, without that any ob­iect doth truly present it self to the sight, to the hearing or smelling. And as touching the sense of seeing, al­though it be so, that the vision be no other thing then a [Page]perceiuing of some shape which is made within the liuely chrystall of the eyes; which wee call the Ball or Apple of the eye. Certainely whether it bee so, that some obiect doth present it selfe to the sight, or not, but is onely imagined, yet it appeareth, that the partie doth perfectly and assuredly see something. And so likewise euen in wakening, it happeneth that some see Diuels and dead men: and sometimes they suppose that they heare the voyce of them whō they once knew: and that they smell certaine sents and perfumes: yea, more then that, that many times they doe feele and touch such things, as appeareth by those which are troubled with the Inoubae and Succubae, or the Nightmare. How beit these imagined formes are more seldome and rarely seene, then they are either heard, smelt, or touched, be­cause that in all the other senses, saue in the sight only, it is not needefull to obserue any more then one onely difference. And therefore one onely Spirit transfer­red vnto the sense, together with the thing that is ima­gined, will very easily represent the same. But to the eyes there are many differences necessarie, as the great­nes, the forme, the colour: and therefore it must bee of necessitie, that many Spirites be transferred thereunto. Besides those Sinewes that appertaine to the eyes, na­ture hath made them hollow: And they only of all the other senses are so, because they haue need of many spi­rits in their operations. And it happeneth, that wee are sooner wearied in looking and beholding attētiue­ly vpon any thing, then we are in the vsing and exerci­sing of any other of the bodily senses whatsoeuer.’

Thus you see the very wordes and reasons which A­uerrois vseth,Answere to the Argument of Auerrois. in confirmation of his opinion: To the which it is easie to answere, by saying, that the great I­magination of men, being bent and set vpon any thing by earnest speculation, may well alter and hurt a little the operation and force of the minde and vnderstan­ding. But that the same can make or cause a man to [Page 35]see any Specters of a mouing and a liuing nature: and (more then so) to touch, to heare, or to smell any thing of a vaine and phantasmaticall nature, vnlesse the same happen by the operation of the Diuell, and that also very extraordinarily: This shall not Auerrois make me to beleeue. For it was neuer yet seene, heard, nor appro­ued, that such a thing could befall in the course of na­ture, except it were onely to such men, as had their sen­ses so decayed and perished, & their imaginatiue pow­ers so weakened and corrupted, as the vnderstanding did therby rest not onely hindred in his operation, but altogether dulled and darkened.In Libro. de Somno & Vigi­lia. And well saith A­ristotle, that it must of necessitie be a great and strange passion, when in waking the sense is so peruerted, that it suffereth it selfe to be guided and moued by the same: Nay, let it be, that this me­lancholie (where of Auerrois speaketh) be not a passion, but a verie naturall and sound imagination (whereunto they which be of a melancholike humor, and the wise Philosophers are subiect): who (as Aristophanes in one of his Comedies writeth of them) doe scale or clime the heauens, and doe flye aboue the Sunne by their liuely contemplation: yet neuerthelesse for all that, they do not any thing the sooner either see, or heare, smell, or touch, any Specters: Howsoeuer sometimes they may haue their mindes so subiect to the Imagination, that they remaine as men astonished and vnmoueable. But it is not necessarie, that all whatsoeuer one imagineth by the senses, should incontinently fall into them sen­sibly. And there is a very great difference in the Ima­gination which is internall, and the Action of the sen­ses which are externall. And yet I will easily agree to that saying of Aristotle: ‘That naturally,De Somno et Vigilia. euen in the soū ­dest men, when they sleepe, the senses doe seeme to moue themselues by a locall motion of the humors, and of the blood that descendeth euen to the Organs, which are sensitiue and apprehensiue: in such sorte, that beeing wakened, they thinke they see those very [Page]formes and Images which they dreamed of. And this happeneth often to yong persons, who of a sudden are so frighted, that they thinke they see many vaine Ima­ges and figures, that for very feare they hide themselues vnder the couerings of their beddes.’ But such feares doe not last nor continue long, but as soone as the par­tie is throughly and wel wakened, they do vanish away from the fantasie, which had before apprehended and receiued them vainely and falsely.The opinion & reasons of Cas­sius the Epi­cure, touching Spirits and Spe­cters, that they are but an Imagin [...]tion pro­ceeding of me lancholy, or of the senses de [...] ­ceiued.

And this may serue very well to refute that discourse of Cassius the Epicure, who would needes perswade Brutus his Companion (as Plutareh writeth) that the Specter which he sawe with his bodily eyes, not in slee­ping, but in waking) was but a false Imagination. The reasons by which hee went about to perswade Brutus hereunto, were these; ‘Our opinion (quoth hee, O Brutus) is, that we doe not endure passiuely, all things that seeme so, neither doe wee in truth and veritie see them,Plu [...]n Vit. Bru. but onely by a false perswasion of our senses, which are mutable and deceiuable. Moreouer, our I­magination is sharpe, prompt, and of a liuely dispositi­on to moue our senses, and to make or build any forme vpō a subiect, which in truth shal be none at all. For the Imagination is like vnto waxe, and is very facile & rea­dy to the mind of man, which doth faine vnto it selfe al things, and doth varie and compose in it selfe one and the same thing diuersly: as is euident by the often chaunges of Dreames, which in a very short moment the fantasie doth turne and alter into diuers kindes of formes and shapes. To be in continuall motion, is a thing not abhorring from the nature of the minde of man: now the motion thereof is but a certaine fantasie or a kinde of intelligence. And as touching thy selfe (O Brutus) thou art of a Melancholike nature: which is the cause that thy vnderstanding is alwayes diuerted and lifted vp to contemplation. And as concerning the Diuels or Spirites, it is verie credible that there are [Page 36]at all, or if there be any, they haue not any hu­mane forme, neither haue they avoyce, nor any such power as may pierce and come neere vnto vs.’ Thus you see what was the opinion of Cassius, touching Spe­cters, and how in the end of his discourse hee setteth it downe verie doubtfully whether there were any Spirits and Diuels, or not. And yet hee is more Religious then are either the Epicures or the Peripatetikes, who de­ny them altogether. But as concerning that which hee saith of the Imagination, and of the false perswasi­on of the senses, hee declareth sufficiently, that hee would not that a man should beleeue himself: seeing ee will not beleeue that which hee seeth certainly with his eyes: how beit the sight be one of the most certaine sen­ses that a man hath, & which of al the others is least de­ceiued. And hereby sheweth plainly, that he was of the opinion of the Sceptikes, who affirmed that the senses were false and deceiuable.

But leauing Cassius and Auerrois, The opinion of Galen tou­ching Specters let vs next come to Galen, who was of another opinion, and different from them: for he did not refer Specters to the falsitie & de­ceiuablenes of the senses and Imagination, or to me­lancholy, as did Cassius and Auerrois: but rather to the subtiltie of the sight, the smelling, and the hearing: by the which (hee saide) that men did perswade them­selues of many vaine formes and Images. And to this purpose I haue read in Cardan, Lib. 2. contrad. medic. how in the Cittie of Millan diuers did perswade themselues that on a time they sawe an Angell in the cloudes: whereat the Citizens growing to bee exceedingly abashed: there was a certaine Ciuill Lawyer, who shewed them that it was not a true Specter, or Apparition of an Angell, which they sawe: but that the same pro­ceeded from a certaine Statue or Image of an An­gell, which beeing set aloft vpon the toppe of the Steeple of S. Goddard, and giuing an impression into the cloudes, did yeelde a reflexion to the eyes of such [Page] [...] [Page 36] [...] [Page]as had their sight more sharpe and subtill then the rest. The like did I me selfe see at Tholouse, when I was there a Student: For me thought I saw in the Aire, the Image of Saint Frauncis, which was there made of lead, and stoode fixed vpon the toppe of the Church of the Fran­ciscanes of Tholouse: whereas in truth it was nothing but a thicke cloud, which made the Image giue a re­flexe vnto my sight. And of this a man may yeelde a naturall reason, drawne from the Arte Optike. And it doth happen very often, that if a man do behold neere at hand any Image in a thicke and grosse Ayre, in ca­sting aside his eyes, or turning them awrye of another side, (yet so as he loose not out of his sight notwithstan­ding the obiect of the Image which he beholdeth:) hee shall see the same to reuerberate and cast backe a repre­sentation of it selfe, as if it were in a mirrour or Steele Glasse, and yet not perfectly and exactly, for it will seeme as if it were vanishing away, and departing out of sight:The opinion of Galen dis­proued. Neuerthelesse this commeth not, nor is cau­sed by reason of the subtiltie of the sight, but of the thicke and grosse Ayre, the which (as wee haue before at large declared) is susceptible of any formes opposed against it, making them to yeelde a reflexion towardes vs.

But what shall wee say touching the opinion of Pom­ponatius? Of the opinion of Pomponat. who affirmeth, that they which haue their sight verie subtill, quick, and liuely, doe see many times in the Sunne and Moone, the Images and Figures of thinges that are inferiour and belowe? Certainely, wee cannot giue any naturall reason for this: but the same which both hee and Cardan doe alledge touching the blood of a Goate, and of two Steele Glasses oppo­sed together against the brightnesse of the Sunne, or of the Moone, which in my conceit is done onely by Negromancie and Arte Magicke: And yet it doth serue as a proofe rather to confirme, then to disproue the Apparition of Specters. And to shewe that the same [Page 37]is but a kinde of magicall worke, and done by the coope­ration of the Divell: I hold it not amisse to set downe that which I have read in the Interpreter of Aristophanes, tou­ching a kind of mervaile imagined in the Moone; almost like vnto those which Pomponatius speaketh of, and which as hee saieth, are to be seene in the heavens. And this is in that Comedie entituled, Of the Clowdes. Vpon that speech of Stepsiades, who being desirous to defraude his Creditours, demaunded counsell of Socrates, and speaketh thus vnto him;

In which place, the Interpreter discoursing vpon that which is saide their of a great or bosse-bellied mirrour (which the Greekes call Catoptron stroggulon, hee setteth downe this report following. Pithagoras (quoth hee) that most famous & learned Philosopher did write with mans blood vpon a mirrour or Steele-glasse (which was made with a great bosse or compasse bellie) certaine wordes which himselfe thought good. And afterwards) setting and opposing the face of the Glasse, and the letters there­in written, against the face of the Moone which was then in the full, and hee standing behinde the Glasse, and not looking into it, did see the same letters written in the Moone. Now I leave it to the consideration of Pompona­tius, and his sect, whether that this mirrour of Pithagoras, and the letters therein written with mans blood, were not like vnto their Goates blood, and the two mirrours wher­of wespake before: both which no doubt came by the Art of the Divell, and no otherwise. And as touching Pithagoras, he was the greatest Magician that was in his time: and that he had verie great familiaritie, and neere acquaintaunce with the Divell, wee neede no other wit­nesses then those false miracles and impostures which are [Page]recorded of him, and are worthie and befitting such a one as he was.

The common opinion of the Peripateti­ques touching specters. That they proceed from the Ce­lestiall influ­ences.Of that Argument of Pomponatius, touching the sub­tiltie of the sense piercing even to the celestiall bodies, ari­seth another opinion cōmonly held by the Peripatetiques: who do affirme, that all whatsoever is sayd and reported of Specters, and of their apparition, doth altogither proceed from the vertue of the celestiall bodies and influences, or some other things naturall In confirmation whereof, they thus argue. Everie bodie is apt to receyve the Celestiall influence: because there is not any bodie so thicke and massive,The first ar­gument of the peripatetiques for proofe of their opinion. which hath not some pores and perspicuities (if I may so speake) by the which it receyveth the celestiall light, and by the same, the vertues also of the Heavens, which being cleare and lightsome doe worke vpon it: now it is most certaine (say they) That the Specters are ce­lestiall vertues, and therefore the bodies of men may re­ceyue them. And to prove that the Specters are cele­stiall influences,Lib. 3. de Ci. Dei. they bring the authoritie of Porphirius who (as writeth Saint Augustine) maintained, that by the meanes of certaine hearbs, stones, minerals, creatures, voyces, soundes, figures and Characters, which might bee vsed in observing the conversion of the Heavens, and the motion of the Planets: One might produce in nature ma­ny things straunge and marvellous, which might bee re­ferred to the puissaunce of these Starres, vnder the which a man had enterprised and begun his worke. And thereof they conclude, that the Specters which are said to appeare and present themselves to Magitians, doe come and proceede only of the secret causes of the Starres, and of the Revolutions; and the Magicians doe observe, when they will make and produce any thing that is strange and admirable.

Answer to their first ar­gument.But all this is soone and easily overthrowne: for that there are seene many sorts of operations, both of Angels and Divels, which cannot in any wise proceed of naturall causes, according as saith Thomas Aquinas. And as touching [Page 38]minerals, hearbes, Caracters, Rings, and such like drugges and toyes,In Questione An Demones habeant cor­pora natura­liter sibi 0 vnita. Li. 1. Perplex­orum cap. 72. Alber. Magn. lib. 2. Minera­lium trac. 3. ca. 1. & 3. which are sayde to have so much power and puissance to worke myracles: Rabbi Moses Egyptian moc­keth and scoffeth at them that beleeve it: and calleth them deceyvers and lyers that go about to perswade the simple & credulous people to beleeve such fooleries. And it had beene well done of Albertus Magnus if hee had helde his tongue, and beene silent, when he wrote of the confection of those Rings and Caracters which hee referred to the starres. But that such kinde of Rings and Caracters are meerely superstitious and Diabolicall: And that the Di­vell doth sometime enter into them, and inclose hmselfe within them: I will cite no other prooves vnto you, then Andreas, and Pamphilus, two Phisitions,Lib. 6. Desim­plicibus mede­cin. and the Horoscopes or casters & calculators of Nativities, and such like Starre­gazers, all which doe gather their herbes at a certaine set houre: observing verie curiously both the course of the starres, and the verie hower wherein the Divell hath chie­fest power and commaund over the herbes, which they preserve and keepe. And the same Andreas and Phamphi­lus did write certain Bookes, which (as Galen writeth) they intituled, [...]: That is to say: The charmes and changes of hearbes consecrated to the Divels. And more then that: Pamphilus doth teach and set downe what ceremonies, wordes, and enchantments ought to bee vsed in pulling and gathering of the hearbes and rootes: to the intent (saith he) ‘That the Divell who hath rule and commaund over the herbes that are gathered, may not doe any hurt or annoyance to them that gather them.’ You may see therefore, how that such superstitions ought not to be re­ferred to the celestiall vertues or influences, but vnto the power of the Divell, which worketh vppon them super­naturally, to deceive and seduce those that are giuen to be so superstitious.The second argument of the Peripate­tiques.

The Peripatetiques do yet insist further vpon the Pu­issance of the Heavens: And they say; That every natural [Page]Agent working vpō divers obiects, doth continually pro­duce divers Actions: as if waxe, morter, & wood be put neere to the fire, the waxe will melt, the morter will grow harder, and the wood will either burne, or bend: And yet notwithstanding all these operations have a certaine simi­litude from the part of the Agent: for if one being a farre off do see the wax to melt, hee may iudge that there is some fire ne [...]re: the which vpon occasion, can as well har­den the morter, and burne the wood likewise. Wherefore the heaven being a naturall Agent, and having many things neere adioyning vnto it: It must needes be, that it must worke many effects: Of the which, the one is parti­cularly the certaine signe of the other; albeit many of them doe never take effect, nor can be knowne what they be. And forasmuch as of great events, it must needes be that the causes be strong and forcible, so contrariwise, where the causes are powerful & puissant, the effects also must of necessitie be admirable; because in nature the causes are ever answerable to the effects. It is therefore no mervaile if the heaven do produce Specters, and such like micacu­lous effects, it having such power over the inferior Bo­dies.

Answer to their second Argument.But this argument may bee soone aunswered in two words: That the influence of the heavens doth worke by the will of God, many things that are strange and admi­rable; and yet such neverthelesse as are naturall: But that the heavens haue the power to worke above nature, and so to produce Specters, that can in no wise be granted nor admitted; because Nature it selfe is contrary therevnto: the which ought first to be regarded and considered as the cause, before wee can admit or allow of her effects. Thus you see how easily all the reasons of the Peripate­tiques are refuted and overthrowne, how strong soever they seeme to be made, to proove such power in the hea­vens. Let vs now therefore see what they alledge to deny the essence and being of Divells.The first Ar­gument of the peripate­tikes, to pro, that there are no divells.

Their first argument is, that the Art Magike, is no­thing [Page 39]but meerely vaine and false. But the intention of Magike, is held to be principally of and by the Divells. Therefore the Divells are not at all, but are a vaine and false thing.

To this argument I answere: That trew it is that Ma­gike is a vaine Science and prohibited;Answer to their first Ar­gnment. that the effects thereof are full of abuse and scandalous. But that the Art Magicke is nothing, and that the divells can not worke by it, by the meanes of Magicians and Sorcerers, is no conse­quent.

Their second Argument.Their second argument is, that if there be divells, then they have a soule and members necessary to execute and performe the functions of the soule, as wee see in living creatures. And to the end that such things should consist and be, the divells must of necessitie have a more solide and firme element then the ayre, to wit, the water or the earth, where it behooveth them to abide and remaine.

Answer to their second Argument.But this argument is of no sorce: for I deny that it is ne­cessary the divells should have a body; and admit they doe make a shew of one when they appeare vnto vs: yet that followeth not that they have such a one of their own nature; but they do fit and accommodate themselves to our senses, taking vnto them a body of an ayrie subtile and thin substance.

Their third Argument.Their third argument is, that if it bee graunted there bee Divelles, it is principally in respect of Specters: But the Specters are vaine, or come, for the most parte, of the secret causes of the Heavens, or of Nature: and therefore all that which is said of divells is meerely false and vntrue.

Answer to their third Argument.To this argument we neede not make any answer, see­ing we have before sufficiently satisfied them in this point.

Their fourth Argument is, that it is not probable there should be any divells in that spatious emiptie circuit of the ayre, or in the earth: because,Their fourth Argument. if they be in so great a number as it is affirmed that they are, they might be then as thicke, and in as great a multitude, as the birds of the [Page]ayre: and so every place would be full of Specters, spirits, divells: which would yeelde divers feares and terrours vnto men. But that is not so: For hardly shall a man see in the space of twenty yeares, that in any Province any Spe­cters do appeare and present themselves: and when they do at any time shew themselves, it may be attributed vn­to Nature. Again they adde this reason, that if there be di­vells, they should be either friends or enemies vnto men: if enemies, then some should be hurt and offended by them, especially such as make a mocke and ieast at them and their essence: as namely the Epicures, the Sadduces, and the Peripatetiques: But we never heard that any of all these (for contemning of them) have bin any thing the more vexed or tormented. And in very deede they are of so thinne and subtile a substaunce, as they can not huit them. And yet this is nothing to the purpose. For what should hinder them but that they may cast and hurle about tiles and brickes, and so hurt men downe from aloft, or from the toppes of mountaines: or that they should not, like a Gad-bee or Horse-fly light vpon the tailes of mens hor­ses, and so to cause them to be cast off, & to tumble to the ground, seeing we do beleeve that they have the power e­ven to tempt men in their soules?

Answer to their fourth argument.But this Argument is ridiculous, and it is needlesse to make answere there vnto: save that a man may pay the Pe­ripatetiques with the same mony, in telling them: That the divels are in a region of the ayre, separated frō this of ours. from whence they cannot issue forth, either to harm vs, or to appeare vnto vs: no more then an infinite number of Sea-monsters, the which do but verie seldome shew them selves vnto vs. And if peradventure they doe sometimes hurt and annoy vs: it is no otherwise then as we do endo­mage the fishes of the sea, which are in another Element then this that we are in. For as among a thousand sorts of fishes that swimme in the plaines of the Ocean, wee can take but some fewe of them: so may the Divels wel work harme and mischiefe vnto some men, but not vnto all. [Page 43]Thus I say, might a man answere them in naturall reason: But to answere them according to divinitie, (at least if they do admit of divinitie) It is sufficiently knowne that the Divells have no further power to hurt or annoy men, then God doth permit and suffer them.

Their fift ar­gument.Their fift and last Argument doth in some sort de­pend of that which went before, and is thus. If there bee Divels, either they are inferiour or equall vnto the An­gels: If they be inferiour, then should they be both mor­tall, and immortall togither, as participating of the na­ture angelicall (to whom they are inferiour) and of hu­mane nature also, (to whom they are superiour) by reason they are placed and put in the ayre betweene men and Angels. But it is not to be beleeved that the spirits should be both mortall and immortall togither. Againe, if they be equall vnto the Angells; what shoulde let and hinder them that they should not destroy mankind, they being invisible, and not being vnder the commaund and go­vernment of the Angels?

Answer to their fift ar­gument.Herevnto I answere, That the Angels and Divels are indeed equall as touching their spirituall nature, but in re­gard of grace and puissance, there is great difference be­tweene them. For the Divels are perpetually and for ever exiled and banished from heaven, by reason of their trans­gression: and they are subiect to the scourge and venge­ance of God, as themselves have sometimes confessed by their Oracles. And as touching their power and puis­saunce, albeit the same be very great: and that no earthly puissance may be compared to that Leviathan, (as is writ­ten in the booke of Iob:) yet so it is, that the Angelles doe rule and bridle them, and doe restraine and hinder them from exercising their rage and fury, as being their superi­ors, and having power of rule and commaund over them.

Derarieta. r [...]r. The opinion and reason of Cardan, ton [...]ing Spe­cters, end ap­pearing about the sepulchres of the dead.But to finish this Discourse nowe in question, to wit, whether there be any Divells, or not, let vs come to exa­mine certaine reasons alleadged by Ierome Cardan, by which he assayeth to proove, that those Specters that do [Page] [...] [Page 43] [...] [Page]vsually appeare eyther about the toombes and sepulchres of the dead, or in certaine Countries of the Occident and Westerne partes of the world, be no other then things meerely naturall.

As concerning those of sepulchres, he sayth; That natu­rally a man may see out of them certaine shadowes, which by way of impression, doe referre and make shew of the visage, the port, and the greatnesse of those that have been there buried and enterred in no great depth within the ground: And his words are these; ‘That the carcases being yet moist and fresh, may send forth of the earth a kinde of shadow which shall represent their shape and likenesse.’ Wherevnto I say, that the corps or bodies which are newly dead, have their pores stopt and shut vp: so as they cannot yeelde any exhalation from them, but onely when they come to putrefaction: I do not say but that they may cast from them by the naturall condu­its a certaine putrefied humour. But that cannot make any entire shadowe, much lesse may a man affirme, that when they are putrified, they can evaporate any thing which may resemble their forme and shape. For from an entire and whole body, an entyre and whole shadow ought to be made. But the bodies which are putrified are not entire, but beginne to dissolve and to be reduced into dust or ashes. Yet wil i easily agree to that he aledgeth in an other place, touching the sepulchre of Alexander de Medicis, which is to beseene at Florence: and that is, that the fat of his corpes had so pierced cleane through his Sepulchre, which was of faire white Marble, that the same was therewithall wholy spotted and blemished. And there is some more apparance of reason in this, then to say that the vapor of a dead body, evaporated out from the same, can expresse the stature & forme of the body. But indeed it was the cu­stome of Cardan to be opinionative and obstinate, as well in things naturall as supernaturall: and he would seeme both of the one and the other, to yeeld some reason which should many times serve to carrie a great shew and appa­rance, [Page 41]though most commonly they were verie simple, and of small strength and substance.

Opinon of Cardan tou­ching Spec­ters appearing in the vvestern countries of the world, as Iseland, &c.And as touching the Occidentall & westerne Coun­tryes, as the Isle of Iseland, where the inhabitants doe vsu­ally see their friends and acquaintaunce after their decease and buriall to appeare vnto them, to embrace them, and in the middest of their embracings, after they haue spoken and talked vnto them, so dainly to vanish away and be no more seene, He sayeth, That such Specters are not seene indeede, but onely imaginatively, and hee giveth a reason for it: the which it shall not be amisse to set downe worde for worde as he hath alledged it, to the intent it may bee knowne vpon what foundation he buildeth his opinion.

‘The Isle of Iseland (sayth he) is full of a kinde of pitch, or clay, partaking of the nature of Sulphur or Brimstone, and the inhabitants thereof live for the most part of the yeare vpon Apples and roots, and vpon bread made with meale of the bones of fishes, and of pure water: because the Island is so barren that it beareth neither corne nor wine. By reason whereof, the spirites of the people doe become verie grosse & dull, partly in regard of their man­ner of living, and of the ayre, and partly in respect of the nature of the soyle, and by meanes of the extreame cold that there exceedeth. And thereof it proceedeth that for the thicknesse of the aire, & for the vapours which are in­gendred by reason of the colde, many images and formes are seene wandring and straying here and there: the which the feare, and imagination, & the weaknes of the braine in the inhabitants, doth conceive and retaine even so long till they come to fall vnder the sense of the sight, which suffereth it selfe to be perswaded, that they are true formes and shapes in verie deed. And when the sight (which is the most sharpe and quickest of all the senses) is once of­fended and abused; then do those Ilanders thinke and be­leeve, that they see, touch, and embrace the Specters and vaine Images of such men as are dead, and were knowne, vnto them in their life time: for that the minde dooth al­wayes [Page] [...] [Page 41] [...] [Page] [...] [Page 41] [...] [Page]waies perswade it self of things known vnto them, & con­ceyved in their fantasie. And he addeth: But this may be thought verie straunge, how these vaine visions of spirites should seeme in the end, to speake and talke vnto them, and when they are vanishing away from them, to tell the inhabitants that they go thence into the Mountaine He­clae. Neverthelesse, wee must know thus much, that this Mountaine is like that of Mongibell in Sicilye, which at times doth vomit out flames of fire: which is the cause, that through a long and inveterated perswa­sion, the inhabitants of this Isle have beene of opini­on, that within the hollow places and Caverns of this Mountaine, the soules of the dead doe endure their pur­gatorie: like as many also are perswaded, that the soules did suffer in Mongibell, which in times past was held to be the Forge and furnace of Vulcan, and of late hath bin cal­let Aetna, a name which in mine opinion commeth of A­thuna; that signifieth an Oven.’

Thus you see what Cardan sayth concerning those spi­rits, that doe sometimes shew themselves and appeare in Island: wherevnto answere may bee made: That the Isle of Thule now called Iseland, Ansvver to the latter reason of Cardan. is not so barren and vnfruitfull as he reporteth it: neither are the inhabitants so poore and miserable, as that they do live of nothing but of meale of fish-bones, in stead of bread. Those that have beene in this Isle, doe report no such matter. And as tou­ching the nature of this soyle, being full of a kind of pitch of the nature of Sulphre, or Brimstone: I beleeve Car­dan in that poynt: but yet that the bad and corrupt fee­ding, and nouriture of vnwholsome & grosse nutriments, or that this pitch it selfe can so thicken the ayre, & the sen­sitive spirits in such sort, as a man should imagine himselfe to see, touch, & embrace spirits & specters: that is beyond my knowledge. I make no doubt but that herbes and rootes being taken without any other nutritive substance: and those meates that are of evill digestion to the sto­macke, or doe carrie a strong savour in the mouth, as [Page 42]Onions, Garlike, and such like things doe thicken and corrupt the ayre, so as it may cause infection: And there­of commeth the Proverb; That after a Famine, commeth the Pestilence. For the poore people not having bread to feede vpon, doe sustaine and norish themselves with such infectious victualls: And then when the Sunne hath hea­ted the ayre, and being at the height, doth shoote and pierce into the bowells of the earth, (as Homer termeth it,) and doth make vs to feele the force of her scorching beames and parching heate. Then incontinently doth the Pestilence also beginne to grow hote by the infection of the ayre, which is before infected by the corrupt feeding of the people. Moreover I know well that Brimstone and Sulphre do thicken the ayre; insomuch as the birds some­times flying over it, do sodainely fall downe dead. Never­thelesse (as I have already said,) I cannot conceive, that by reason of bread and ill feeding, or by vertue of the soile partaking of sulphre, a man should see any Specters, and those false and imaginative onely: For the land of Iewry (where the like kinde of pitch or sulphre groweth in the lake Asphaltites, doth not complaine of seeing any Spectes, as the Islanders doe. And if such pitch or sul­phurous soyle, should cause the generation of Specters, assuredly they would appeare and shew themselves more easily in the land of Iewry, then in Island: because in Iewry the ayre is more warme and of much more heate then in Iseland, where the windes do carry a great sway: The which will soone dissipate and scatter all figures created in a grosse and thicke ayre, so as they shall not have any leasure to forme and shape themselves. For there must of necessitie be such an ayre as may bee warme and milde, without any windes, that should cause them to stay and a­bide so long, that a man may exactly discerne them as Specters. And this is a thing most cleere and manifest, that the winter and the colde are so farre from making the ayre warme or thicke, that they do rather make it cleere, pure, and subtile. Last of all, I will say this more, that if the Spe­cters [Page]do proceede in Iseland, by reason of the ayre which is perpetually thicke and grosse there in that Countrey. We must conclude also, that the Specters there, should be perpetuall likewise. But the Iselanders do not see any but very seldome, and that but once onely in their whole life time: How then is it possible that the ayre should bee the cause of their generation?

But let vs admit all these reasons of Cardan together with their absurdities, and let vs see what answer he will make to his owne obiection; in that he affirmeth how these Specters do speake and talke vnto men, saying; That they go to the mountaine Herlu. Is the pitch or sulpher in that soyle the cause thereof; or is it caused by the thicke and grosse ayre, or by the nuriture and feeding of the in­habitants? Can the sense of hearing be offended and abu­sed as well as the sight, by meanes of the ayre, that it should enter within the cartilage or gristle of the care, and that it should carry by the empty passage thereof e­ven into the braine, distinct and plaine sounding voyces, and yet such as should notwithstanding be false and ima­gined? Truly these reasons are farre vnworthy and vn­beseeming a man any thing (though never so little) seene or exercised in Philosophy: much more so great a Philo­sopher and Phisitian as Cardan was. Neverthelesse I am of the opinion that Cardan did not erre in Philosophie through ignorance, but having a desire continually to ap­peare more learned, he did ever bend himselfe to impugne that which hee knew the soundest and best part of men did hold and maintain. And amongst other things he did ever shew a minde and disposition in the greatest part of his bookes, to call in doubt and question the apparition of Specters: In the which notwithstanding he doth mer­velously repugne and contrary himselfe, not knowing if there were any specters, or if there were none; somtimes al­ledging the authority of Psellus, & sometimes that of Faci­us Cardanus, his owne father: (Both which did constant­ly maintaine the Specters and Apparitions of divells, and [Page 43]especially Facius Cardanus, who had not onely one spirit and familiar, but seaven, all at one time, which did reveale vnto him and acquaint him plainely with many strange and goodly mervailes:) and sometimes affirming that all whatsoever was spoken and reported of the Apparition of spirits and Specters, was nothing else but ieasts, tales, and leasings. But this shall suffice for the discussing of Cardan, his reasons and opinions. Let vs now therefore proceede to refute the opinion of those which affirme: that the Angells and divells cannot take vpon them a bo­dy like vnto this of ours.

CHAP. V.
Of the Arguments of those which deny that the Angells and Divells can take vnto them a Bodie.

THey which doe deny that the Angells and divells can take vnto them a body, do not ayme at the marke to deny their essence, (as do the Saduces:) but they doe it onely to disprove and impugne their Apparition. For it is a good consequent; If the Angells and divells take not vpon them any body, then can they not appeare: And if one should reply vnto them and say; That in our spirit and vnderstanding the Angells and divells may give some shew and token of their presence. To this they have their exception readie: That things spirituall and intelligible, and all sorts of intelligences, doe represent themselves by things that are sensible. Wee will see therefore by what reasons they indevour to proove,First objecti­on to proove that Angells and divells cannot take vnto them a body. that an Angell or a di­vell cannot take a body vnto them?

No body (say they,) can be vnited to an incorporall sub­stance, but onely that it may have an essence and a moti­on by the meanes of that substance. But the Angells and diuells cannot have a body vnited in regard of any essence: [Page]for in so doing we must conclude, that their bodies should be naturally vnited vnto them, which is altogither vntrue: and therefore it remayneth that they cannot be vnited vn­to a bodie, but onely in regard of the motion: which is a reason of no sufficiencie for the approving of their opi­nion. For thereof would follow an absurditie in regarde of the Angels: to wit, That they might take all those bodies that are moved by them, which is a verie great and grosse errour. For the Angell did move the tongue of Balaams Asse: and yet he entred not in his tongue. And therefore it cannot be said that an Angell, or a Divell, can take a bo­die vnto them.

Answere to the first Ar­gument, or obiection.To this Argument I answere, That true it is, that an Angell and a Divell, cannot (to speake properly) take vn­to them every bodie that is moved: For to take a bodie signifieth to adhere vnto the bodie. Now the Angels and the Divels do take vnto them a bodie, not to vnite it to their nature, and to incorporate it together with their essence: as hee that taketh any kinde of meate for suste­nance: much lesse to vnite the same to their person: as the sonne of God tooke vpon him the humane nature: But they doe it onely, that they may visibly represent themselves vnto the sight of men. And in this sort the An­gels & Divels are said to take a bodie, such as is apt & fit for their apparition,Cap. 15. calest. Hierachiae. as appeareth by the authoritie of De­nys Ariopagyte, who writeth, ‘that by the corporal forms the properties of Angels are knowne and discerned.’

The second Argument.Againe they say, That if the Angels and Divels doe take a bodie, it is not for any necessitie that they have, but onely to instruct and exhort vs to live well, as do the An­gels; or to deceive and destroy vs, as do the Divels. Now both to the one and the other, the imaginarie vision, or the tentation is sufficient: and therefore it seemeth, that it is not needfull they should take veto them any bodie.

Answer to the second Argument.I answere: that not onely the imaginarie vision of Angels is necessary for our instruction, but that also which is corporall and bodily, as we shall show anone, when we [Page 44]intreate of the Apparition of Angels. And as concerning the Divels, God doth permit them both visibly and invi­sibly to tempt vs, some to their salvation, and some to their damnation.

Moreover they thus argue:The third Argument. Li. 3. ca. 11. & 12. That God appeared vnto the Patriarchs, (as is to be seene in the old Testament, and the good Angels likewise,) as Saint Augustine proveth in his Bookes of the Trimitie. Now wee may not say, that God tooke vpon him any body, except onely in that my­sterie of his Incarnation. And therefore it is needlesse to affirme, that the Angels which appeare vnto men, may take vpon them a bodie.

Answer to their third Argument.I answere, (as doth Saint Augustine) who sayth: That all the apparitions which were in the olde Testament, were made by the ministerie of Angels, who formed and shaped vnto themselves certaine shapes and figures ima­ginarie and corporall, by which they might reduce and drawe vnto God, the soule and spirite of him that sawe them: as it is possible; that by figures which are sensible, men may be drawne and lifted vp in spirit and contem­plation vnto God. And therefore wee may well say, that the Angels did take vnto them a bodie, when they appea­red in such apparitions. But now God is sayde to have appeared; because God was the butte and marke, wher­vnto by vision of those bodies, the Angels did endevour and seeke to lift vp vnto God the soules of men. And this is the cause that the Scripture sayth, That in these Appa­ritions sometimes God appeared, and sometimes the Angels.

Their fourth Argument.Furthermore, they make this obiection: Like as it is agreeing naturally to the soule to be vnited to the bodie: so, not to be vnited vnto a bodie, is proper and naturall vnto the Angels and Divels. Now the soule cannot bee separated from the bodie when it will: Therefore the An­gels and Divels also cannot take vnto them a bodie when they will.

For answere whereof, I confesse that everie thing [Page]borne and ingendred hath not any power over his being:Answer to their fourth Argument. for all the power of any thing floweth from the essence thereof, or presupposeth an essence: And because the soule by reason of her being, is vnited vnto the body, as the forme thereof: it is not in her puissance to deliver herselfe from the vnion of the body. And so in like manner it is not in the power of any Angell or divell to vnite them­selves to any body as the forme thereof: but they may well take a body whereof they may be the mooving cause, and (if a man may so speake,) as the figure of the figure.

Their fist Argument.They affirme moreover, that betweene the body as­sumed, (if I may vse this word,) and the party assuming, there ought to be some proportion and similitude: But betweene an Angell or divell, and a body, there is not any proportion; for both the one and the other are of divers kindes, and by consequent both of them are incompati­ble together.

Answer to their fist Argument.To this I answer, That if the proportion be taken accor­ding to the quantitie, greatnes, & measure, there is no pro­portion betweene the Angells or divells, & a body; be­cause their greatnesse is not of one and the same kinde, nor of one and the same consideration. Notwithstanding nothing can let but that there may be a certaine habitude of an Angell to a body: as of a thing that mooveth to the motion, and of a thing figured to the figure, the which may be termed a proportion.

The sixt Ar­gument.Another Argument they make which is this: No sub­stance finite (whatsoever it be) can have many operations together: An Angell is a substance finite; and therefore it cannot both minister vnto vs, and take to it selfe a body together.

Answer to their fixt Ar­gument.But this is easily dissolved, for I say, that these two o­perations: To take a body, and to serve in their ministerie are ordained mutually to the Angells: And therefore no­thing hindreth them, but that the Angells may vse both of them at once,Their sea­venth Argu­ment. and together.

Againe they inferre, that if Angells and divells do take [Page 45]a body, eyther it is a Celestiall Body, or some other having the nature of some of the foure Elements. Now the Angells cannot take a Celestiall Body, for that the Body of the heaven cannot devide it selfe, nor cannot make any ab­straction from it selfe: much lesse can the divells have that power, seeing the Angells have it not. Besides, they can­not take vnto them a body of Fire, for then they should consume and burne the bodie, neere to which they doe approach: much lesse can they take a body of the Ayre, for that is not figurable: neyther can they take any bodie that is a moveable Element, and retaineth no forme; nor yet by the same meane, can they have a Terrestriall bodie; for we see it written how the Angels do very soone & so­dainly vanish away out of sight, as it appeared by that an­gel which came to Tobias. And the divels also when they shew themselves in any aparition, can in a moment with­draw themselues from the sight of men. And therefore being vnable and vnapt to take vpon them any body, ey­ther Elementarie or Celestiall: It must needes follow that they appeare not at all.

Answer to their seaventh Argument.To this I answer, That the Angells and divells may take a body of any Element whatsoever, and which them­selves will; yea, and of many Elements mixt together. Ne­verthelesse it is most likely to be true, and the common opinion is;What kinde of body An­gells & divells take vnto them when they appeare. that they doe soonest of all take vnto them a bodie of the ayre, by thickning the same and forming it of vapors, that mount and arise from the earth, and in tur­ning and mooving it at their pleasure, as the winde moo­veth the clowds, being able to make the same to disap­peare and vanish away againe whensoever they will, by reason that it is nothing but a vapor.

Their eight Argument.But yet this will not satisfie them, but they go further saying; That every assumption of a body, is limited and bounded with some Vnion: But of an Angel and of a bo­dy, there cannot be made any of those Three meanes of v­nity, of which Aristotle speaketh: For they cannot bee made one by Continuation, by Inseparabilitie, Lib. 1. Phisico. nor by Reason.

To this a man may answer as before, That there is not any vnion in the assumption of a body by an Angel. For if there were a vnion, then in truth that which Aristotle speaketh, should bee requisite betweene the Angel and the body which it assumeth. But there is not betweene them any vnion, save onely that which is of a thing moo­ving to the thing mooved, as wee have before affirmed.

Againe, the good Angells (say they) in appearing vn­to vs, eyther do take True Figures visible and palpable, or such as are altogether False.Their ninth Argument. If they have such as be True, it should then follow, that if they appeare in a humane body, then they do assume a True humane body: But this is impossible, vnlesse we should say; That an Angell may enter into the body of a man, which is a thing not con­venient nor agreeable vnto the Angelicall Nature. And if they have False Figures, this would be much more vn­fitting and vnbeseeming them, for that all feyning and dissembling, or any kinde of fiction is very vnseemely in the Angells of Truth. And therefore in what sorte and fashion it bee, the Angells cannot take any Body vpon them.

Answer to their ninth Argument.To this obiection I answer, That the bodies which the Angells do take, have True and vnfeyned formes so farre forth, as they may be seene and perceived by the senses, be it in their colour or their Figure, but not according to the nature of their kinde: For that cannot become sensible but by ac­cident. That therefore is no cause why a man should say, that there is any fiction and feyning in the Angells: for they do not oppose & set before our eyes humane shapes and formes, because thereby they would bee thought and esteemed to be men: but to the end that by their hu­mane properties, we should know the vertues of the An­gells. And like as Metaphorras speeches are not therefore any whit the sooner to be reputed false, in which by the similitude of things, other significations are comprehen­ded: So the figures and formes of Angells are not false, because they are taken and assumed to the similitude and [Page 46]semblance of men.

More then so (they reply) that the Angells and divells by the vertue of their Nature,Their tenth Argument. cannot worke or create any effects within humane bodies, save only by the meanes of their naturall vertues. But their naturall vertues cannot be in things corporall to forme any Figure of a humane body, but onely by the vsuall and determined meane of generation, to wit, by the seede naturally ordayned to that effect: in which sort the Angells and divells cannot take a body vpon them. And the same reason and considera­tion is there of other figures, of carthly bodies also which they take vnto them.

But heerevnto this answer may be made them, That albeit the naturall vertues of a body,Answer to their tenth Argument. do not suffice to pro­duce a true shape of a humane body, but onely by the due and ordinary meane of generation: Neverthelesse so it is, that the Angells and divells are capable to clothe them­selves, and to put on a certaine similitude of humane bo­die, as touching the colour and figure, and other such ex­terior Accidents, and that especially at such a time, as when it may suffice them by a locall motion, to moove any such bodies; by meanes whereof, both the vapors are thick­ned, and againe purefied and made thin; as also the clowds are diversly painted and figured.

But they obiect againe, that this is not sufficient: But (they say) that it behooveth the cause,A reply to the former an­swer. mooving to infuse some vertue into the body mooved, but cannot infuse any vertue, except it touch it. And if it bee so that the Angells have not any touching nor feeling with the bo­die, it seemeth that then they cannot moove it. And there­fore it must needes be, that they cannot take vpon them a­ny body.

Answer to the reply.But it may be said, that the Angells by their comman­dement onely, may moove the body with a motion locall, which they give vnto it in touching of it, not with a cor­porall kinde of touching, but a spirituall.A surreply to the former answer.

Against this solution, they dispute further saying; It be­hoveth [Page]the mover, and the thing moved, to be connexed and vnited togither, as appeareth by Aristotle. But in say­ing that an Angell doth commaund any thing of his own will,Li. 7. Phisee. it is to bee presupposed that then hee is not toge­ther with the bodie, which is saide to bee governed by him: and therefore he cannot move the bodie only by his commaundement.

Herevnto I answere, That the commaundement of the Angell doth demaund an execution of his vertue and puissance: and therefore it must of necessitie bee, that there be some spirituall touching of that bodie by which it is moved.

The eleventh Argument.They insist yet further, and say: That the Angels can­not move bodies with any locall motion: and that there­fore in vaine should the bodies bee obedient vnto them, seeing they should still remain immoveable. And to prove this they bring diverse arguments,

8. Phisicorum. Arguments vrging that angels cannot move bodies with a locall motion.Their first Argument is taken from the authoritie of Aristotle, who sayth: That the locall motion is the prin­cipall, and most perfect of all other motions. Now the Angels (if it be graunted that they take a bodie) cannot vse any lesser or inferiour motions: It followeth therefore by a more forcible reason, that they can much lesse vse any locall motion, which is the greatest, and the most ex­cellent of all others.

Answer to the first rea­son.But the answere is easie, and we say: That the Angels moving themselves with a locall motion by the phantas­maticall bodie which they take, may also cause the other lasser motions, by vsing some corporal agents for the pro­ducing of those effects which they purpose: like as the Smith vseth fire to soften the yron, and to reduce it to that which they have an intention to make of it. And as tou­ching that saying of Aristotle, That the locall motion is the chiefest of all motions: the reason thereof is, because everie corporall nature having life, as apt to move it selfe locally by the meanes of the soule, bee it either reasonable or sensitive, which giveth life vnto it.

The second reason.Their second Argument is; That the locall motion of naturall bodies doth follow their formes: But the An­gels are not causes of the formes of naturall bodies, and therefore they cannot be a meane to give them any locall motion.

Answere to the second reason.Neverthelesse, answere may be made them, That in bodies there bee other locall motions then those that doe adhere vnto the formes: as the flowing and ebbing of the Sea, doe not follow the substantiall forme of the water, but the influence of the Moone: with much greater reason therefore may other locall motions (then such as adhere to the formes, follow spirituall and in­corporall substances.

The third reason.Their third Argument is: That the corporall mem­bers do obey to the conception of the soule in a locall motion, in asmuch as they have from her the beginning of life: now the bodies which the Angels take vnto them, have not from them the beginning of life: for then it would behoove that the bodies and the Angels should be vnited togither. And therefore it followeth, that the bo­dies by them assumed, cannot bee obedient to any locall motion.

Answer to the third reason.I answere, That the Angels have their vertue lesse re­strayned or hindred then the soules, insomuch that being separated from all corporall massinesse, they may never­thelesse take an ayrie bodie, the which they can move lo­cally at their will and pleasure.

Their tvvelfth Argument.Besides all the former Arguments, they replie yet fur­ther, and say: That everie corporall motion doth not o­bey to the commaund of the Angels, as touching the for­ming and fashioning thereof: now the figure which the angels take, is as a kinde of forme. And therefore by the onely commaundement of the angels, cannot any bodie take any forme or figure whatsoever, bee it either of man, or of any other diverse kinde comprised vnder one gender.

To this the answere is, That the figure which the An­gells [Page]take,Answer to their tvvelfth Argument. is in very truth a forme which is made by the abscision and dismembring (as a man may say) of the thickning of the ayre, or by the purefaction of it, or by the similitude and motion which may bee taken of the same matter. But there is a very great difference betweene the forme & Figure that is made so accidentally, and that which is naturall and according to the true substance of a thing, the which cannot possibly be confounded with this accidentall Figure.

Their thir­teenth Argu­ment, that di­vells cannot take a body.This is not all which they obiect: for they say further touching the Divells; That if they doe invest themselves with a body, then they ought to be within the body which they have taken. Now S. Ierome interpreting that place of the Psalmist; The Lord in his holy Temple: and the Glosse doe say, that the divells do command and rule over images and idolls externally, and cannot be in them internally: and the idolls are bodies as every man knoweth. And there­fore it cannot be said, that the divells can take vpon them any bodies.

Answer to their thir­teenth Ar­gument.I answer, That to be in or within a body of some sub­stance, hath a double and two-folde entendment or vn­derstanding. In the first sort it is vnderstoode vnder the T [...]rmes of Divinitie. And in this manner, nothing letteth but that the Divell may be in a body. In the second sort it is meant according To the essence, as in giving a bee­ing to the thing, and in working man in it, which is pro­per vnto God onely: Howbeit that God doth not make a part in the essence of any thing: For God is a substance seperated and abstracted solely and onely in it selfe. And for the further interpretation of Saint Ierome and the Glose, which say, That the divell is not in images: wee may af­firme, that they do privily and closely reprehend the false opinion of the Paynims and Idolaters, who made but one thing of the Idoll (were it of wood, brasse, or stone,) and of the vncleane spirit that remained within it: and by that meanes would have made a living substance of that which in it owne nature was sencelesse and without life, [Page 48]not having eyther hands to touch withall, or feete to goe on, or tongue to speake with; except such onely as the divell did seeme to give vnto it by his deceitfull illusi­ons.

Their four­teenth Ar­gument.To make short, they obiect this argument also: If the Angells and divells do take to them any body, eyther they are vnited vnto The whole body, or to some Part thereof: If they be vnited onely to a Part thereof, then can they not moove the other part, but onely by the meanes of that part which they do moove. But this cannot possibly be; for otherwise the body assumed, should have such parts as should have the Organs determined to the mo­tion, which is proper to none but living bodies. But if the Angells and divells be Vnited immediately to the whole body, it behooveth them then also to possesse everie part of that body which they have taken to them: and so by that meanes they should be in many places, which is pro­per and appertaining to God onely: And therefore the Angells and divells cannot take any body vnto them.

Answer to their four­teenth Argu­ment.To this argument answer may be made in this man­ner; That the Angell or divell so taking any body vpon him, is wholy in the whole body which it assumeth, or else in a part thereof, as the soule is in the body. For albeit he be not the forme of the body which it assumeth, as is the soule; yet so it is, that he is the moover thereof. Now it behooveth that the moover and the thing mooved, should be together: And it is nothing to the purpose to say, that an Angell or divell, filling a body whole and en­tyre of substance, can be in divers places: for the whole body assumed by an Angell or divell, is not but in one place onely, albeit the same be admitted to have many members and many parts.

Thus farre have I done my best, both to set downe and to refute all the reasons and arguments obiected by those who deny that Angells and divells can assume and take vnto them a body: to the intent that from hence forth their mouths might be stopped, and that they may [Page]not esteeme as fables the histories of Specters, and of the Apparitions of spirits.

Of the opini­on of the Iew­ish Rabbins, touching the Apparitions mentioned in the old Te­stament.But before I come to conclude this discourse, I may not forget to tell you how that many of the Rabbins and Iewes which have taken vpon them to interpret the holy Scrip­tures, have held opinion and beene of the beliefe, that those Angells which appeared to the Patriarkes and Pro­phets, did not appeare in any body, nor did assume vnto them any body to make themselves visible. And of this opinion amongst others was Rabbi Moses, one of the most learned Rabbins of the Iewes, who said; That all that which is read and recorded in the olde Testament of the Apparition of Angells, did come by an imaginarie visi­on: that is to say, sometimes in sleeping, and sometimes in waking. But this position (as Saint Thomas of Aquin calleth it,The: Aquin quest: de Mira­calis Arti. 7.) cannot prevaile against the truth of the Scrip­tures: for by the phrase and manner of speeches which are vsuall in the bookes of the old Testament, it is easie to know and discerne a difference that which is signified and declared to have Appeared purely and simply to our eyes, from that which is said to bee done by the meanes of a Propheticall vision. For when it ought to be vnderstood [...], that any Apparition was made by way of vision, there are some words put downe and insert, which doe properly appertaine to the vision, such as the Scriptures do intend; as in Ezechiel,Ezechiel ce. 8.the spirit of the Lord (saith he) lifted me vp be­tweene the heaven, and the earth, & led me into Ierusalem, by the visions of the Lord. I say therefore, that when it appea­reth that things are said to be done simply, wee ought to vnderstand them as done simply and truly. Now we reade in the old Testament, that many Apparitions have beene made in body: And therefore we ought to grant, that the Angells do sometimes assume and take vnto them a body, in forming such a body as is sensible and subiect to the externall and corporall vision, as well as some kinde of shapes do forme themselves in our imagination, which do produce an imaginative vision when wee are sleeping. [Page 49]But this shall suffice touching this matter. Let vs come therefore to the Sceptiques, whose manner is to doubt of all things, and do make a question whether our senses be true or not.

CHAP. VI.
Of the opinions of the followers of Pirrhon, Sceptiques, and Aporretiques, and what they alleadge, to shew, that the humane senses and the imaginative power of man are false.

HAving fully and amply satisfi­ed those that deny the being of Angells and divells, and the Ap­paritions of Specters: Now re­maineth to bee handled the last point that wee promised to speake of, to wit, Whether that which we doe perceive by our ex­ternall and outward senses, sound and not corrupted, or, that which our imaginative faculty ap­prehendeth in working, be false and not considerable. And al­though this point doth not almost deserve to have any place in this Discourse, by reason that the opinion of all men, hath in all ages condemned such as have held no­thing to be true and certaine of that which commeth and falleth vnder the senses: Yet, that we may make them to see at this day the errour and incredulitie of some mad-headed and braine-sicke Philosophers of former times, (like vnto our Atheists and Libertines at this day,) I was the more willing to set downe thereasons which mooved them to thinke, That the truth of each thing was hidden from vs, and that nothing could be comprehended, but [Page]that which is false and vntrue.

But you must vnderstand that the source and first originall of this error, came from Socrates, who saide; That he knew not any thing save this one thing onely: The opinion and saying of Socrates. to wit, that he knew nothing. But therein he was repugnant to himselfe: for seeing that he knew some thing, he shew­ed, that he had at the least a certaine science and know­ledge of that one thing. And in saying that hee knewe naught, but onely this, that he knew nothing, hee shew­ed; ‘That hee had the science and knowledge of that whereof he was ignorant. Before him Heraclitus had said,Opinion of Heraclitus. That the truth was hidden in the bottome of a pit, from whence it never returned back againe, but there remained buried and over-whelmed out of the knowledge of men. And if we have any knowledge at all, it is not but in a sha­dow, and by some other meane then by our senses, or by our imaginative faculty, both which are easie to be seduced and deceived.’

After Heraclitus and Socrates came the first Acade­mye, instituted by Plato, Opinion of Plato and Xenocrates. and by Xenocrates his disciple, which held, ‘that the senses erred, but that by the intel­ligence the truth might be discovered:’ like as when we set sayle to the seas in passing along the coast, wee sup­pose that the land, the Isle, and the haven, do moove and retyre away from vs, and we thinke that an Oare is bro­ken when we see it in the water, howbeit that we doe in very deede soone conceive and vnderstand the contrary; to wit, that it is we our selves that moove and depart a­way from the port and the shore; and that the Oare is sound and whole. But the other Academye went much farther,Opinion of some other Philosophers of the second Academye. and maintained, ‘That the intellectuall part was also deceived: for if we had the same, sound and entire, we should not be deceived and abused as wee com­monly are. Besides it, denied, that we had any certain sci­ence or knowledge of any thing; and affirmed that both the sences and the opinion, as also the imagination, were all of them things false and deceitfull: and perad­venture [Page 50]they were therevnto mooved,’ by reason of that contrarietie which it saw the Philosophers held amongst themselves, vpon the difference of the Opinion, the Sense, The contra­rietie of opi­nions amōgst the Philoso­phers, tou­ching the dif­ference of imagination, the opinion, the sense, and intelligence. the Imagination, and the Intelligence. For Plato doth con­found the Imagination and Opinion together: And Ari­stotle did not alwaies ioyne the Imagination with Opinion, because (said he) ‘The Imagination is as an Impression, and (as it were) the tracke and foote-step of the Sense, and not a determinate sentence or resolution of the O­pinion and of the Sense.’ For if you plunge or dippe an oare into the water, it seemes to be broken: and this doth the Sense of the Sight shew vnto vs: And after commeth the Imagination, the which by the Opinion that resisteth the errour of the Sight, is made to vanish and passe away againe as soone. So that we may see, that Aristotle estee­med the Opinion and Intelligence to bee but one thing, which notwithstanding is altogether false and vntrue. And in my conceit the Epicures seeme to give a very good resolution vpon this point, in that they confound in one the Opinion, and the Imagination, & affirme that both the one and the other may be true or false: But, that our Per­severing Opinion (which they call [...]:) is not deceived: as when one approacheth neere vnto a Tow­er, and beholdeth it as it is indeede. And surely Saint Ber­nard (according to the saying of the Epicures) sheweth that the Opinion taken simply in it selfe, may be false, and maketh it greatly to differ from the Intellect where hee writteth in this manner: ‘Multi suam opinionem Intelle­ctum putaverunt & erraverunt. Et quidem opinio potest putari intellectus: Intellectus opinio non potest. Lib. 5. de Con­sideracione. vnde hoe accidit? Profecto quia haec falli potest, ille non potest. Aut si falli potuit, intellectus non fuit sed opinio. verus nempe intellectus, certam habet non modo veritatem, sed & no­titiam veritatis. That is to say; many have deemed that their Opinion was an Intellect, and they were decei­ved.’ And in trueth the Opinion may well be called the Intellect, or Vnderstanding: but the Intellect cannot be ter­med [Page]an Opinion: ‘Whereof commeth this? truely the cause is, for that the Opinion may be deceived, but the Intelligence cannot, or if it can be deceived, it was not an Intelligence, but an Opinion. For the true Intellect hath in itselfe, not onely a certaine truth, but also a knowledge of the truth.’ And a little after he defineth the Intellect, and the Opinion, saying; Intellectus est rei cu­ins (que) invisibilis certa & manifesta notitia. Opinio est quasi pro vero habere aliquid quod falsum esse nescias: ‘That is; the Intellect, Opinion de­fined, what it is. or Vnderstanding, is a certaine & manifest kno­ledge of a thing that is Invisible: But the Opinion is when a man holdeth that for true, which he knoweth not to be false.’ This definition of Opinion is agreeable to that which the Civillians make saying;Aanrsius in § responsa pru­dentum. Theophil: ibid: Iust: de Iur: nat. Gent: & civili apud Iu­stinia. That the Opi­nion is a kinde of tymorous and doubtfull answer, as, I thinke that this thing ought to be done, and I thinke that it ought not to be done.

Now these Differences and Contrarieties of the Phi­losophers being full of exceeding great curiosity and sub­tilty of Arguments and Reasons, have bin the cause, that not onely the Academiques were deceived, but after them also Pirrhon the Elean Philosopher, who hath congested into one,The opinion of Phirrhon the Philoso­pher and o­thers, viz. that all things, and particularly senses, are vn­certaine and deceived. and made, as it were, an heape of idle Dreames and Fooleries from all the Philosophers his predecessors. For with Heraclitus and Democritus he held, that the truth was hidden from men: and that he knew nothing of those things which he sawe: and that indeede he sawe many things which in truth were not. Of the which opinion also were Xenopha­nes, Zenon: Eleutes, and Parmenides. Of whom the former held this herefie, That no man knew any thing perfectly. And the second sayde, That all things were indeede nothing, or none at all. And the last sayde, That all those things which seemed to be seene, were meerely false. So in like case Pir­rhon, whatsoever argument or discourse were vrged or made vnto him, his answer alwayes was, That he doubted of it: and by such ambiguous and vncertaine answers hee helde in suspence all those that argued and disputed with [Page 51]him. For this cause hee was called the Aporrhetique or Sceptique, Phirrhon cal­led the Apor­retique or Sceptick, and why? because that to every thing which was pro­pounded vnto him, he never gave other aunswer then this, [...], which is, I doubt of that. And there is in the Greeke Epigrammes a very pleasant Epitaph composed by Iulian the apostata touching Pirrhon, Lib. 3. Epigr. the which in our language may not vnfitly be thus translated.

Lucian also scoffing at him and his folowers, saith, ‘That they aide themselves of their senses, as if they had none at all: in not beleeving that they do see, that which they have seene, or to heare that which they have heard, as being altogether senslesse, and not assuring any thing for cer­taine which may come into the vnderstanding by the sen­ses.’ Sextus the Philosopher who was one of this Sect, hath written a very large volume, wherein he assayeth to maintaine the opinion of Pirrhon by the authority of ma­ny auncient Philosophers and Poets: and to shew by lively demonstrations and arguments, That the sight, the hearing, the smelling, and other the humane senses are sub­iect to be deceived, be they never so sound: and that wee doe neither imagine nor take an opinion of any thing, but falsely and inconsiderately.

But it is more than time that we doe set downe with as great brevitie as may be, what should move Pirrhon and his disciples to be so obstinate to deny all things though never so manifest, and to impugne the veritie of the senses. It is not without cause that I should touch this poynt: for it followeth with good reason, That if the Sonse, the Ima­gination, and the Intellect be false: then that also which we [Page]comprehend by them (as the Specters) must needes bee false and deceitfull likewise.The Argu­ments of the Sceptiques a­gainst Spe­cters. And as touching Specters: Beholde what the Sceptiques do alleadge to refute them. First they say, That of things incomprehensible no de­monstration can be made, and by consequence no iudge­ment. And as it is most sure and certaine that the Spec­ters are incomprehensible in nature: so is not possible for any man to give any demonstration or iudgement of them. For those thinges of which demonstration may be made, have a substance, certaine, comprehensible and as­sured to be such; which cannot be saide of Specters. The which even amongst the dogmaticall Philosophers (who were most earnest maintainers of that opinion is certaine) were called in doubt: as namely by the Peripatetiques, who of all other Philosophers being the most dogmati­call and opinionative, did wholy impugne and deny the being of any Specters.

Answer to the first argument of the Scep­tiques.But to this argument I answere, That albeit the Spec­ters be incomprehensible in their owne nature: yet when they appeare vnto vs, they are comprehensible by the senses, which doe carry them to the Intellect or vnder­standing: and the same dooth then give such demonstra­tion and iudgement of them, according as is the subiect thereof; and that is, it iudgeth of them supernaturally, as of a thing supernaturall.

The second argument of the Sceptikes. That the sen­ses are vncer­taine and de­ceived in re­garde of the vncertainetie, and variety of the accidents in man, which being knowne by the senses doe cause in them diverse and different imaginations and effects.But (will the Sceptiques now say) The senses can not see or discerne any thing in truth: and how is it then pos­sible, that vpon an obiect falsely conceived, a man may ground his iudgement and maintaine the essence thereof; But now let vs see what they alleadge for the regard of the senses. It is most certaine (say they) that the senses do not comprehend any thing but by th'accidents; Of the which the essence is vncertaine and variable according vnto the subiects wherein they offer themselves to be seene: For we see that in following the vncertaintie of the accidents, there are to be marked and observed divers imaginations fantasies and natures in creatures, of which the senses doe' [Page 52]comprehend and perceive some things either more or lesse in them: as the Eagle hath her sight more cleere then all other birdes: and the dogge hath his nosthrilles more subtile to smell, and to take the sent of any thing, far more excellent than any other beast whatsoever. Contrariwise the Owle seeth not at all, but only in the night: and there are many creatures which can smell little or nothing at all. And this proceedeth not of any other thing than of the accidents, which being divers and different in creatures, dooth make their imaginative powers to be as divers and different likewise. That this is so, and that the accidents do present themselves in creatures according to the diver­sitie of their condition or disposition. It appeareth even amongest men, who according as they shall finde them­selves disposed, so will they alwayes imagine the thinges that are present. As those that have a fever, doe iudge all things to be hote: and to them that have their tongue or taste distemperd by meanes of any fever wherewith they are aggreeved: all meates doe seeme to be exceeding bit­ter: and so is it likewise of all other accidents wherewith men are touched, and whereof they have an imagination by their senses. Insomuch that there are found some men who in their sleep walke & go vp and downe, and (which is almost incredible) doe execute all such actions as they vse to doe when they are waking. With such a maladie or infirmitie were stricken, Theon, Tithoreus the Stoicke, and the servant of Pericles, of whome we reade, That the one vsed to walke in his sleepe: and the other did vsually in his sleepe creepe vppe to the toppe of the house, as is re­ported by Diogenes Laertius. Lib. 9. de vita Philosophorum. Lib. examin is doctrin. Gent. And Francis Picus of Mi­randola writeth, that himselfe knew many in his time to whome the like had happened. Besides, Aristotle in his booke of Auscultations writeth, That in the Cittie of Ta­rentum, there was a Taverner, which in the day time did vse to sell wine, and in the night would runne vppe and downe through the Towne in his sleepe, as if he hadde beene madde or frantike, and yet would so well looke to [Page]the keeping of the keyes of his Taverne or Wine-seller, which he carried hanging at his girdle, that a many of gal­lants having plotted & made a match to get it from him, yet lost their labour, and were disappoynted of their pur­pose. Bar [...]bo [...]us also telleth how there was a certaine man in Pisa, In lib. vt vim D. de Iust. & Iur. which in his sleepe would vse to arise and arme himselfe, and to runne vp and downe wandering through the towne, still talking and singing as hee went. And Marian a Doctour of the Civill Lawe writeth that there was a neighbour of his a yoong woman,Cap. ad studi­entium. that in her sleep would arise out of her bed, and bake her bread sleeping. In like sorte Laudensis writeth how hee had a companion his fellow student at Paris, In Clem. 1. de homicid. an Englishman borne, who without awaking, went in the night not farre from the Church of Saint Benet neere the river of Seyne where on a time he slew a little childe, and returned thence into his lodging, and so layd him downe againe into his bed. For my owne part I have heard from Mesieur Chalvest Presi­dent at Tholousa, a man of great learning, how himselfe had sometimes a servant that would arise in his sleepe, and woulde answer very directly to any question that was de­maunded of him, and after hee had clothed himselfe and put on his apparrell still sleeping, hee would not awaken for a quarter of an houre after. The Philosopher Apuleius writeth,Libello de Be­tonica. that Betonie is good to cure this maladie, and to hinder these walkings by night. All this I have alleadged thus diffusedly, as being still in discourse of the opinion of the Pirrhonians, who affirme, That the accidents are no­thing of themselves: and that whatsoever dooth happen to man accidentally, is not to be considered nor regarded, to the intent they may hereby inferre, That the senses can not comprehend any thing in truth, because the accidents are vncertaine. They adde moreover, that by the par­ticular nature of ech singular individuall vnder the species of man is manifestly to be discerned the incertaintie of the accidents, and of the qualities, yea and in some sorte of the humane senses also. For this they vrge Demophon one [Page 53]of the Squires that was Carver to Alexander the great. How that contrary to the nature of all other men, hee would grow hote and warme in the shadow, and would shake and quiver for colde in the Sunne. And An [...]ron the Argyve would travell throughout the most drie and barren sandie places of the des [...]rts of Libia, without en­during of any thirstinesse. Others there have beene who onely by seeing, yea and by smelling of a Colewort, have fallen in a swound. And Mathiolus doth assure vs, that he himselfe knew a man in whom this was naturall.Comment. in Dioscor. And al­beit it be most certaine that the Hemlocke bee a strong poyson, and that Socrates was poisoned therewith in the Cittie of Athens: yet doth Gallen assure vs, that there was an old woman in that same Towne,Galenus 3. Simplic. Cen [...]. 2. cura. 36. which did feede and live vpon the same hearbe: what flower is more pleasant & odoriferous then the Rose in the sight of all men? And yet Amatus the Porting all telleth vs, how he knew a man who by the only sight of a Rose,Of this na­ture was the late L. He­neage would fal into a swoun­ding. Some there be that do not love flesh, others can­not away with Fish, some do abhorre Cheese: and there be some men to whome fruit is so hatefull, that if they do but see any to eate thereof, they will be enforced to fall on vomiting. Some againe have an excellent quicke and sharpe sight in the night, and in the darke, as had Tiberi­us Caesar, and Cardan, and they can see but verie little or badly in the day. Others there be that will swallow glasse, mettall, wooll, bricks, and other such like things; and (which is almost incredible) by the heate of their stomack will be able to digest them.

Answer to the former argu­ment, & sun­dry examples of the Pirrho­neans, tou­ching the va­ri [...]tie and vn­certainty of Accidents knowne by the senses.But vnto all this that they alledge, the answere is soone and e [...]sily made; that for one particular a vniversall ought not to be infringed or destroyed: neyther ought we to iudge according to one only particular individuall alone, but according to that which happeneth most vsually and commonly to the nature of man. For as one onely Swallow maketh not summer; so vpon one onely and particular propertie or quallitie naturall, in any singular [Page]individuall, wee cannot iudge properly of the nature of the Species, or of the whole kinde vniversally.

This disputation thus finished, touching the Acci­dents knowne and discerned by the Senses: The Pirrho­nians doe come next to the other part of their argument, to shew how easie the senses are to be deceived.Obiections of the Pir­rhonians, to shew how ea­sie the senses are to be de­ceived. And first of all they bring in the sight as the principall of all the senses, which neverthelesse is the most easie to be de­ceived. For first, if we will looke vnto the Sunne, which is the most noble Planet of all those that are called wan­dring Planets: it is not esteemed by our sight, to be any more then one onely foote in breadth and length: how­beit that in truth it bee tenne times more great then the whole earth. And who would bee perswaded that the Sunne did moove, if hee knew not the distance of the Orient from the South and the Occident?Examples to proove that the Sight is deceived, and by how many and sundry meanes. Yea, some there have beene, (as Copernicus) who have made a doubt whether the earth did move or no, and whether the hea­vens were not fixed and abiding in one certaine place. This then sheweth evidently, that the sight cannot plain­ly and manifestly iudge of things; for if the sight could discerne the swift motion of the Heavens, from the weightinesse and vnmoveablenesse of the earth, in vaine were it for the Philosophers to endevour to b [...]ing in and alledge their reasons and arguments, and they would sooner be refuted, then they could devise how to make them good. And what made Aristotle (that great seacher of nature) to give vs so poore and simple a reason of the distance of the fixed starres, but onely the vncertaintie of the sight? was that demonstration of his good, where­by he would shew, that the Planets were neerest vnto vs by comparison of the candle, the which being neere vn­to vs doth not sparkle, but being a farre off, doth seeme to sparkle and twinckle? Doe we not commonly see the contrary to happen? But wherefore by that reason of Aristotle, should not the Planets of Saturne, of Iupiter, and of Mars, (which are so farre distant from vs) as well [Page 54]twinckle as do the starres? It behooveth therefore that we seeke out some other reason thereof, then by the sight. And what maketh vs to imagine, that there is a round crowne or circle about the Moone, which notwithstan­ding is nothing else but a little clowde or mist? Is it not because our eye-sight is vncertaine and cannot discerne it? Howbeit by the way, to this a man may say according to the Art Optique: That many right and perpendicular lines comming from divers parts, as well from the eye on the one side, as from the beames of the sunne on the o­the side, (which is round and circuler) if they do come to encounter together and fall equally vpon one and the same point: This point must needes be the center of a circle. And therefore for the same reason, if any thing be beheld and contemplated perpendicularly (as the crowne or circle of the Moone,) it is not to be thought any thing strange if the same seeme to be round, although it be no­thing so; neyther ought any man therefore to say, that the sight is deceived. The Pirrhonians doe further alleadge, that our sight is deceived, when we thinke that an oare is broken in the water: when in ryding we suppose that the hills and mountaines do move: when a shrub, or the trunke and stub of a tree, broken and dissevered from the boughs and branches, doth seeme to vs a farre off to be some man or some other quicke creature: and when a Tower of a square forme do [...]h seeme to be round: and that the highest mountaines a farre off from vs, do seeme to be no other then clowdes, and neere at hand, to bee rough and craggie places with steepe downe-falls.

Reasons out of the Art Perspective, to prove the sight to be de­ceived.Besides if we should come to the very reasons of the Art Perspective; the great towers and high steeples, the stately, high, and prowde Castles, pallaces and houses, are seene better a farre off, then neere at hand: And this hap­peneth (say the Optiques) by reason that all high buildings and colosses being a farre off, do oppose themselves e­qually against all the parts of the eye in a right line: but being neere at hand, they doe not oppose themselves to [Page]all parts, but to some onely. In briefe, it is most certaine according to the same Art Prospective, that the things which are seene by the greater Angle of the eie. appeare much the greater; because that by the same, we doe cast and send forth our light more lively; and those which were beheld by the lesser Angle, are lesser, and by the equall, are equall, by the high are high, and by the low­est, are low and humble. Moreover, if bodies of one and the same greatnesse, and the selfe same magnitudes be pl [...]ced by spaces and distances interposed: those which shall be neerest vnto vs, will be seene to our seeming ac­cording to the very truth of them: and those which shall be fa [...]ther off, will bee discerned not according to the truth, but in a true semblance. And Plato sayth, that the Painters and Carvers doe observe this; that making a plaine [...]nd broad picture, or cutting a statue or image in bosse or compassewise; if the s [...]me be for to s [...]rve neere at hand they will make it according to the very true pro­portion of the members thereof, and will give it his draughts, his lineaments, his back-draughts, & his colors so proper and naturall, as may best represent it to the ve­ry truth and life of it. And if the same be to be set aloft vpon the top of some Temple, farre from the sight of men, (as was the Minerva of Phidias, vpon the Acropolis of Athens:) then will they make it very great, not regar­ding so much the making of it perfect, as to accommo­date it to the eyes of men, who will iudge therof, not ac­cording to the truth, but according to their sight: which being vncertaine and doubtfull, doth not iudge of things being farre from it, but onely in a semblance of the truth. And Plato addeth, that such a picture and carved image, may be said a Phantosme: for that it appeareth to the eies perfect and accomplished, according to the Art of pain­ting, and notwithstanding it is not. Wherefore even by his authoritie, it may be inferred, that the sight most commonly may be deceived, and hath not any certainty and assurance.

Reasons to proove that the sight is deceived by mis-taking things seene waking, as well as slee­ping.Besides, we doe see many things waking, which wee know not if wee have seene sleeping or waking But the reason heereof commeth not of the vncertaintie of the sight; but it proceedeth of this, that as soone as one hath seene a thing, he sodainly and immediately falleth asleep, or else being drawne away with some other more gre [...]t and serious thought, he dreames nor thinks any more of that which was first of all presented before his eies. And I remember that I have read in a certain Booke of Belon the Phisition this historie, which he recounteth to have happened vnto himselfe: How that being in Corsa on a time he arose sodainely out of his bedde early in the mor­ning, and hearing a certain noyse of women weeping, he put his head out at the windowe, and sawe cert [...]yne women that ranne throughout the Towne, with their haire hanging and scattered about their shoulders, with their naked breasts laid open, crying and lamenting most bitt [...]ly: And returning vnto his bed, hee soone fell in­to a sleepe againe. Afterwardes, when it was full day, and being ris [...]n vp and ready apparelled, he recounted vnto his hoste that which hee thought hee hadde seene, not in trueth but (as hee was perswaded) in his sleepe. But the host assured hm of the contrary, that he had truly and in­deede seene, and not in a dreame, those women in the same sorte as he had related it. And for my owne part, I can witnesse thus much: that not once, but often, I have seene those things which I could not assure my self whe­ther I did imagine them in dreaming, or had seene them with mine eyes. Which also I thinke to be naturall to the most parte of those men, who have their spirites and minde withdrawen, eyther by earnest study, or by the weighty affaires which they have in hand: in such sorte, that things of little reckoning, and matters of small conse­quence which they have seene, shall be esteemed as dreames or foolish fancies conceived in their sleepe.

Furthermore, when a man riseth earely, by day breake, and goeth abroade, hee shall sometimes be deceived in [Page]his sight. And this may happen, not onely to one per­son alone,Lib. vlt. Regum cap. 3. but even to a whole army. In the Bookes of the Kings wee may reade, That the Moabites after the death of Achab their Prince did revolte and withdrawe themselves from the subiection of Ioram his sonne king of Israel, who being advertised of their Rebellion, pray­ed Iehosaphat King of Iuda, to give him his ayde and suc­co [...]rs against them. The which Iehosaphat did, and ioy­ning thri [...] forces together; they went against this rebel­lious people, with a purpose to reduce them to their o­beisance. Whereof the Moabites having intelligence, they slept not, but emol [...]ing and mustering vp all such as were fitte to beare armes, they put themselves in a pre­paration to goe against their enemies, rather than they would suffer them in their presence to spoyle and harrie all their Territories. Wherefore taking the field earely in the morning, and approaching neere these waters, which God had miraculously caused newly to spring vp, at the prayer of Elizeus, and seeing them to shewe red, by reason of the rising of the Sunne, which vsually rising redde, by her reverberation did give them that colour, they beganne to say amongst themselves: Loe, the kings our enemies have foughten together within themselves, and have made a great slaughter each of other as these waters doe testifie. Wherevpon running forward pell mell, without all order, to the intent they might have the sacking and pillage of the baggage and tents of the Israe­lites and Iewes their enemies, they encountred them in the face well ordered and arraunged in battell array, and were therevpon soone defeated, and put to flight. By this it is to be seene how a whole campe thought those waters to have beene bloody: and that this opinion and conceipt onely did cause their ruine and overthrow.

That the sight may be decei­ved in dark and mistie close wether.The like also may very well be, that the sight shall be abused at any time when the ayre shall be mistie and o­vercast, or troubled with thicke stormes and tempests, or with darke clowdes, full of moysture. Philip of Comi­nes [Page 56](whom I dare match, for the truth of his historie,Lib. 1. of the actes of king Lewes the 11 with all the Historiographers as wel greeks as latines, he they never so famous) writeth, how at the same time that the brother of K. Lewes the II. Charls Duke of Berry, and Charles count of Charolois, & the Earle of S. Paul, with many other Princes, & great lords were ioyned together in a league vnder the pretence of the weale and common good, and had besieged Paris: they were advertized one day above the rest, that the King had determined the next morning with all his forces to give them battel. The morrow being come, the Count Charolois and the Prin­ces commaunded certaine of their troope to goe and to espie the countenaunce of their ennemies, and to bring them backe certaine report what they could discover of them. Those that were chosen to be the Avantcurrers, did obey this their commaund accordingly: And the aire being at that time very darke and clowdy, they dis­covered a farre off (at least it seemd so vnto them) a great squadron of footemen making a stand with their pikes: But passing on further (as the heavens beganne to cleere vp, and to waxe more faire) they perceived, that in the place where they had thought the King and his men at Armes were to have beene incamped, there was nothing save onely a number of great thornes or thistles, which a farre off did shew vnto them as if they had beene pikes. Therefore, seeing that a whole troope hath beene thus deceived, by reason of the clowdy and mystie season, why should we marvell or thinke it strange, That as we travell on the way in the day time, the trees, the stones, briars and thornes, rootes and stumpes of trees do seeme vnto vs to bee phantosmes of men or some other cre­atures.

That the sight may be deceived, by the darknesse of the night by feare and and er­rors, &c.But what shall we say then to the darkenes & obscuri­tie of the night, wherein, both feare, & the deception, and dimnesse of the sight, and the obtusion of the other sen­ses meeting and mingled together doe cause marvellous effects of false visions, of phantosmes, and of fearefull [Page]terrours? But as touching false visions which the night may engender, I reserve the speech thereof to an other place. Neverthelesse they are not of such preiudice as are those Terrours, which being caused in the night by a false imagination intermingled with Feare, have made e­ven a whole Campe to betake them to flight, and have beene the meane of their def [...]ct and overthrow: which may be prooved by an infinite number of Histories ta­ken eyther from Polienus, or out of Frontinus. But I will content me with this one only, [...]eir books [...]rai [...]gems which in my iudgement seeme [...]h to be the most memorable of all others. For thereby may be knowne, how that twoo mighty armies encamped as enemies each against other vpon an imagi­nation, that some came to give a charge vpon them, did both at one time betake themselves to flight, the one fly­ing one way, and the other an other way. Diodorus the Sicilian tells how Agathocles the tyrant of Syracusa and of Sicily, Lib. 20. Biblio­thec. being encamped in a certaine place not farre from the Campe of the Carthaginians his ennemies (against whome he helde warres and had passed the Seas, with purpose to assaile them in their owne Country.) It hap­ned on a night, that as the Carthaginians were sacrificing to their gods; the fire, by ill fortune, tooke from the Al­tare (where the sacrifice was made) and lighted on their Tents next vnto it; and from that Tent passing on to an­other, it held so onwardes till at length it got to the lodg­ing of the Colonell, and that with such rage and furie, and making such waste and spoyle throughout all the Campe, that many lost their lives being scorched and burned to death. Whilest the fire was thus furious and raging; It fortuned that certaine Fugitives Libians (who served Agathocles rather by constraint than for love, be­cause he had put to death their captaine Opheltes) leaving his campe with an intent to runne over to the Carthagi­nians, came thither in great haste, riding poste vpon the spurre as fast as they could gallop. The Sentinell of the Carthaginians having discovered them, gave a hot alarum [Page 57]to the whole Camp, who thinking that it had bin Aga­thocles, and that he had assembled all his Greeke forces to assaile and breake in vpon them, whilst they were in this terror: The imagination thereof, (besides the misfortune of the fire not yet quencht) made them leave their tents: and abandoning both their baggage and all their [...]ngins for the warre, they fell immediately into a plaine flight, with such a confusion, that they were scattered on all sides, hither and thither, each man making away for his owne safety. The Libians perceiving by the brightnes of the fire in their tents, the disorder and flight of the ene­mie, turned bridle and returned towards the Greekes, to advertise them of this accident. They seeing them to come thus galopping in great haste, were presently per­swaded that th [...]y were the Carthaginians, which came thus by night to give them the Canvazado: And for that they had not long before received certaine losses in the warre, and their forces had beene much weakned, it caused them, without any further stay, to fall on fly­ing: and as they fled, the Libians fell in amongst them: By meanes whereof, their feare so encreased, that forcing themselves in their flight, as fast as their horses could carry them, they lost in this tumult more then foure thousand of their people that were slaine amongst them­selves. Thus we see what effects are wrought by the false imaginations of the sight, not corrupted, but onely de­ceived and dimmed by the darkenesse of the night: in the which, it is impossible for vs to discerne exactly the colours and qualities of things: and therefore it is very easie for vs to be seduced as having lost our proper and naturall functions.

That the sight may be decei­ved in the day even of it self, and in it own nature.Now the Phirrhonians go yet farther and say; that not onely in the night a man may be deceived in the colours of things, but in the day likewise: and that therefore by that reason, the sight in every thing and on all sides is vncertain. And as it is most sure, that a man cannot iudge of substances, but by the colours, and that the colours [Page]are not permanent in things, but are variable and chan­geable according to the light. So it followeth by con­sequence, that the sight which would iudge of them, doth in very truth deceive and abuse it selfe. And first of all the colours may varie themselves, according to the voluntarie motion and scituation of the sight; as if I cast downe mine eyes vpon a candle, it will seeme vnto mee, that I see many beames comming from the candle, the which according to the motion of the sight, doe change and turne themselves: and if I do hold my eyes wide o­pen, I shall thinke it strange how those beames do retyre away and disappeare from my sight. And this may suf­fice for an example as touching the eyes, that they doe wittingly as it were deceive themselves.

That the sight may be de­ceived by ac­cident.In a thicke and obscure ayre, all [...]gs do appeare darke and obscure; in a greene meadow all things seeme greene; and neere vnto a scarlet, of a quicke and lively co­lour, all things do shew to be red of colour. The bodies of any creatures being in a wood, doth seeme to be of another sort, then they do being in the open and plaine champaigne. The Sunne being in the East, and in the West, is different from that which is seene being in the South, and the clowdes (which are concrete and bred of moisture) at the rising and setting of the Sunne, do shew red vnto our eyes, and we do oftentimes see a great part of the heavens to be of a red and fiery colour. The co­lours of the Raine-bow likewise are false, as are those of the Peacocke and of the Dove, which we see about their neckes when they moove and stirre themselves: And that the colours of the Dove, are not naturall in her, but do appeare to bee such onely by the agitation and stirring of her body; the verse of the Emperour Ner [...] may witnesse the same, which saieth;

By the same reason also we may say, that the colours which passe through a glasse full of water set against the Sunne, are not true colours, and that the sight is decei­ved [Page 58]in them. And how many things may a man forme by the Art Optique, with Mirrors, or Steele-glasses, That the sight may be decei­ved by artifi­ciall meanes of mirrours & looking glasses either compast, hollow, or plaine: and make them to represent faces & figures, quite in an other forme than the Mirror doth receive them? I will not here speake touching such Mirrours. To discusse, whether the Figures of our bodies be sent into them, as seperated from our bodies, or rather, whether it be a certaine repercussion of our bodies, yeel­ding a reflexion to our selves.Lib. 1. Natura­lium question. ca. 5. de sequen. I wil leave this to be dispu­ted by Seneca, who hath at large entreated of that matter.

But this is certaine, that there be some glasses which will represent seaven or eight faces,Of the sundry sorts of mir­rors, and how the sight is deceived by them. of which some will seeme dead, and others will shew as if they were going out of the glasse, not without great woonder. And I am not ignorant, that there may be alleadged many other mervailes that are to be seene by such mirrors. For be­sides that, they will represent (as I have said) to one one­ly obiect, many faces; some of a dead man, others of a person seeming to go out of the glasse: a man may also make them with such Art and cunning, that one would thinke he saw in them, images flying in the ayre. And this doth Car [...]an put amongst his experiments, speaking of Artificiall Specters: And wh [...]t?In Libr. de Subtilitat [...] That glasse or mir­ror which hath many squares, cannot it varie and change the formes by the same reason of the Art Optique, accor­ding to the diversitie of the squares which it shall have? Sometimes a man shall see therein, a face reversed or turned vp-side downe, especially if it be a hollow glasse: sometimes two figures, the one created by the refracti­on of the thing opposite; the other by the figure it selfe, by meanes of the Angle, which in the extreame or out­most parts thereof, being neere vnto it, on that part of the glasse and mirror which is plaine, receiveth the fi­gure of the figure naturall. Sometimes the same mirror shall represent but a halfe or demy face, if a man oppose his face to the end of the Angle, which being (as it were) curbed and straightned, cannot receive all the face. And [Page]it is not (as were the Tables of Moises) in the which (af­ter they were broken) a man might see the one halfe of the letter Samech, in the extremitie or vtmost part of the edge of the margent, and the other halfe might have beene seene in the ayre. Those mirrors which are long and straight, doe make the face straight and round, and those which belong, in a round forme, do shew the face long. To make short, those which have little round markes in them like bubbles, will shew as many faces, as there bee rundles in them, and for one man, will re­present a troope of persons, and (as it were) a number of people. Moreover, a man may besides these, make other mirrors, by the which, (not without great admiration) a man may discover any thing a farre off, and in the which a man may represent sundry figures, beyond their natu­rall forme. Hostius, (as Seneca reporteth) had certaine loo­king-glasses which shewed the figure of any thing farre greater then the same received it.Lib. 1. Natur. quest. cap. 16. This man was so wan­ton and voluptuous, that he placed such glasses in his chamber, to the intent he might delight himselfe with a false greatnes of his secret parts, a thing not to be writ­ten without horrour.

But can I let passe, without wrong vnto my selfe that glasse, which being set against the Sunne, did burne and set on fire, all things that were presented vnto it of a drie and combustible nature,In Nubibus. the which Aristophanes called [...]? Or should I omit in silence, those mir­rors or glasses which Archemedis invented, and by meanes whereof, he burnt the shippes of the enemies, as Plutarch reporteth? And what shall I say besides,In Marc ello. tou­ching other stones that are as splendant & shine as bright as glasse? That stone which by the Greeks is calld Phen­gites, & by the Latines Specularis, and which the French call Talc, is naturally so bright-shining, that the verie glasse doth not give that reverberation by the cleerenes thereof, as it doth. And that made Nero, when he buil­ded the temple to the goddesse Fortune, to cause the same [Page 59]to be paved with this stone: the which did yeelde such a reverberation round about the Temple, (as Plinie wri­teth) that a man might have seene it to shine and glister as if it had had many windowes,Lib. 36. cap. 22. natural. histor. and as if the cleerenes of the light had beene inclosed and shut vp within the walls thereof, notwithstanding that the day light never pier­ced into it. A certaine Author writeth,In vita Horatii. that the Poet Ho­race was so lascivious and luxurious, that he caused this stone of Talc, to be placed in his chamber, to the intent it might represent vnto him his strumpets in the very ac­tion of dishonesty. But this was not a thing peculiar vnto Horace alone, but it was common vnto him, with many Emperours that did the like. And in truth this Po­et was worthie to be the friend and favorite of Mecenas, who was not onely defamed to be wanton and effemi­nat in his speech, in his habite, and in his going, but was a man of most corrupt manners, and extreamly addicted to lust and licensiousnes, in such sort, that by the exces­sive ryot of his youth, he became in his later yeares, to be full of maladies and diseases, in so much, as be could not sleepe nor take his rest scarce a moment of an houre.

Howe the sight is decei­ved by many particular ob­iects.But to returne to our purpose, it is well knowne, that ordinarily the spectacles or sight-glasses, do make letters to seeme more great then they are indeede. And those things which a man beholdeth within the water, doe seeme also farre bigger then they be by nature: And let any letters be never so small and little, yet are they verie easie to be read through a viall filled with water. Apples also. if they swimme within a glasse, do seeme much fairer then they are. The starres likewise are farre greater to the sight, if a man behold them through a clowde: And the like is to be seene of the Sunne also. If a man cast a ring into a cup or bole, though the ring be in the bottome, yet will it appeare as if it were in the superficies and top of the water. The sea seemeth to be of an Azure colour, and notwithstanding it hath not any color certaine. In a bright and cleere ayre, by an artificiall fire, are to be seen [Page]many colours and many figures which are false, by rea­son of the varietie of the matter of the fire. And some­times a man would even sweare that those that are sitting at a table together, should be without heades, or should seeme to be dead men; or shoulde have the heades of some other creatures. And the chamber where men are supping together, will sometimes seeme to be full of ser­pents: and there will seeme a Vine to spread and seat­ter abroade her boughes and braunches; though indeed it be a meere illusion. There be some men who in this our age have stuffed their Bookes with such devises, as amongest others Cardan and Baptista de la Porta a Nea­politane. De subtilitat. Imagin. natura. Tho. Aquin. 1. parte q. 11.4. art. 4. And there is not so much as Saint Thomas of Aquine but hath written of an hearb, the which being s [...]t on sire will make the rafters or beames of the chamber seeme to be Serpents. What should I say more? The cloudes sometimes will seeme to be Monsters, Lions, Bulls & Woolves painted and figured: albeit in truth the same be nothing but a moyst humour mounted in the ayre, and drawne vp from the earth, not having any fi­gure or colour, but such as the ayre is able to give vnto it. The which is subiect to a thousand impressions and changes.

Of the vncer­tainty of the other senses, & of the dif­ference and discord of thē together.Now after that wee have so largely discoursed of the sight, if we should come to the other senses; by what meanes can we better argue their vncertainty according to the opinion of the Sceptiques, than to shew the diffe­rence that they have together? which is in such manner, that they doe not in any forte accord and agree: neither have they any Sympathy, any colligence, or any propor­tion one to another. And first of all, if we will compare the senses of Smelling, Of the diffe­rense and dis­cord betwixt the other sen­ses and that of the sight. the Touching, and the Taste, with that of the Sight, what better example can we have than the Apple, the which in sight will be pale, and yet in taste wil be sweete, in handling will be light, and in smel will be of a good and pleasant odour? Heereby then it is manifest, that the senses are not of any good accorde to­gether [Page 60]amongest themselves. And besides, what can better demonstrate this, than the colours whereof wee have earst spoken? the which as they are vnknowne to the sight, so doe they ingender a great discord amongst the senses. If a man should say, that every thing which is white in colour dooth proceede of a hote qualitie, the contrary will appeere evidently by the Snow, and by the Yce. And if a man would say, it were long of a colde qualitie; The Ashes, the Lime, and the Plaister doe suf­ficiently shew that hee were deceived. The like may a man affirme of other colours, aswell blacke, as those that participate both of white and blacke. And how of­ten is it seene that the Physitians are deceived in iudging of the temperature of their Simples, by the sight onelie, and not by the other senses? I have seene a Practitioner in Physicke at Paris, who did bragge in the open Parlia­ment (in the hearing of my selfe, and an infinite number of people that can testifie the same likewise) That by the simple sight alone he would knowe all the qualities, and temperatures of hearbes that any should shew vnto him: yea though they were come from America, and such as the vertues of them were scarce yet knowne of Physitians. But this Paracelsian was reiected and con­futed with his Paracelsus, and his ignorance was suffici­ently discovered by such as had commission to question with him. But what is the cause, That being in a hote Bath wee doe thinke that our vrine is colde? Is it not bi­cause our Touching or Feeling is vncertaine, and doth not well accord and agree with the other senses. In the win­ter, by reason that we are colde, all other externall things doe seeme vnto vs to be hote by the same reason that we alleadged before of the Bath.

Of the diffe­rense and dis­cord of the senses of hea­ring and the sight.And to come from the difference of the Feeling to that which the Hearing hath with the Sight: Is it not most certaine, that the Eye seeth sooner than the Hearing can vnderstand or discerne a thing? The experience of this may be seene in the lightning: the brightnesse, and shin­ing [Page]whereof is seene sooner than we can heare the thun­der. And sometimes the Hearing will iudge that it hath heard two blowes given at the striking of a thing which it hath seene to strike no more than once. And heereof a man may have the experience, by that which wee see daily to happen, as namely, when one striketh or beat­eth with a rammer or beetle any great stroke vppon the water side, or neere vnto some river: For one blow that shall be seene to be given, a man shall heare twoo, yea sometimes three strokes afarre off. Which commeth of nothing else than of the resounding of the Eccho, which maketh the sound of the rammer or beetle to resounde vpon the river, the same being carried through the ayre, and redoubling it selfe to the eares of him that shall heare it.In Colliget. li. 1. That the sense of hearing, be it never so sound will be deceived. And Averrois citeth also another example of Laun­dresses, who washing their linnen at the rivers side, doe make their strokes to be heard redoubled two or three times, howbeit that the sight dooth perceive the stroke sooner than the hearing can discerne or vnderstand it: More than so, is not the hearing notably deceived, be it never so sound and whole? Is it not an ordinary thing, That in hollow places a man may heare a small gentle sound issuing foorth of some hole or chinke, which wee would take to be a kinde of Musicke, though indeede it be nothing else but a softe whistling winde that blow­eth? And in those bankes of rivers, which are indiffe­rently or but meanely crooked, is to be perceived the like sound and harmony as the naturall Philosophers do affirme. And it is a thing most assured, that a man may falsly heare a certaine noyse and shaking of the walles, the windows, and the roofes of houses, which notwith­standing is but a signe of some storme or tempest at hand, as of haile, or of thunder. Our hearing will be de­ceived also when we thinke that wee heare thunder, and notwithstanding it is but some Coach or Charriot that passeth by the streetes.

Now, after that the Sceptiques have sufficiently (to [Page 61]their thinking) prooved that the senses are false and ea­sie to be deceived:The reason of the Sceptikes, that the intel­lect and the imagination are deceived. they come afterwards to inferre that the Intellect, and the Imaginative power can compre­hend nothing in certainty. For if it be so, that all things, which may be saide to have essence, doe never enter into the Intellect, or into the imagination, but by the senses which are their Organ: and that the senses are faultie. Then it must needes followe with good reason, that the Intellect and the Imagination doe faile and are deceived, so that in trueth all things are [...], that is, They have not any certainety, or true essence of themselves, but they doe referre themselves to the senses, which doe deceive and delude themselves. After this the Sceptiques doe come also to the signes of things; the which they maintaine to be neither sensible, nor intelligible: and by consequence, that they are none at all, as not being able to appeare either sensibly, or in the vnderstanding. And thus doe they take away the causes, and the definitions of things, and generally all kinde of learning and discipline, as that famous learned man Frances Picus de Mirandola hath notably and at large discovered,In lib. Exam. doctr. Gentil. who doth as live­ly and learnedly confute the Sceptiques, as before him Iohn Picus his vncle had confuted the Iudiciall Astrolo­gers.

An answer to all the former Inductions & examples al­leaged by the Sceptiques.But I will now content my selfe, in a worde, to answer to the followers of Pirrhon: letting them to know, that all their Inductions which they bring in and alleadge, and all their Arguments heaped vp with such a multi­tude of examples, are not of any strength or validitie to prove the vncertainty of the senses, and especially of the sight: The which that grand workemaister hath placed in the head, to the intent the same might discover all things afarre off, as a Pharos, or Lanterne set aloft vpon a Tower. Besides, the Eye is of a round and Sphericall figure, to the intent (as the Mathematitians affirme) it may be capable to receive by the sight, the quantitie and magnitude of things: For if the ball or apple of the eie, [Page](by which the fight is turned) were not round, it coulde not cause it to discerne or to perceive any thing but that which should be equall vnto it: which appeareth in this, That the sight dooth perfect it selfe by right lines which doe concurre, (as it were) in a heape to the centre of the eye, and doe there make their impression perpendicu­larly. So that the Eye is certaine without being deceived as touching the beholding of the quantities of things next vnto it:The sight is certaine in be holding the quantities of things, though it may be somtimes decei­ved in quali­ties. and if it be sometimes deceived in the quali­ties of things: yet dooth it not thereof followe, that the Intellect or Vnderstanding facultie in man which receiveth them, should therefore be deceived. For, albeit the sense do see a cloth or garment to be greene, by reason of some greene meadowe that dooth scatter or display it verdure vpon it: yet so is it, that the Intellect and Vnderstanding of a man in it selfe will alwaies take the garment to be ac­cording as it is indeede, and will never be deceived. And as concerning the senses of Feeling, Smelling, Tasting and Hearing: A man may say also to the Sceptiques, That they are not altered nor chaunged by maladies or sicke­nesse; or that by any other accident they are not easie to be seduced: and namely and especially the Touching: the which being dispersed, and (as it were) spread abroade throughout all the members, is esteemed to be more cer­taine than the sight. But as concerning the senses de­praved and corrupted, we shall entreate h [...]reafter. And therefore wee will first of all proc [...] de in holding on our purpose, as concerning the senses: how they being sound and entire, may neverthelesse be deceived: & we will dis­course of such things as (being either natural or [...]rtificiall) yet for their strangenesse are esteemed prodigious, and approching neere to the nature of Sp [...]cters: and both the Sight and the H [...]aring at the first view doth receive them as things supernaturall; by reason that they are ignorant of the causes of them. And first of all wee will speake of such things as are Naturall.

CHAP. VII.
That many things being meerely Naturall are taken by the Sight or Hearing being deceived, for Specters and things prodigious.

IT is a thing most certaine and assured, and it hath oftentimes happened,Of naturall earthly things that seeme prodigious Phantosmes and Specters by which the sight is decei­ved. That many natu­rall things (because they be a­little beyond naturall reason) doe put vs in so great a feare and terrour, as if we had seene before vs some Spirits or Phantosmes. And especially, if feare or superstition be added therevnto, and that withall they happen in the darkenesse of the night: It is then a most cleere case, that they doe worke and produce woonder­full effects in the senses, and in the minde of man. Plinie reciteth, that alittle above the countrey of Zeland, Lib. 16. cap. 1. there are certaine forrests full of huge, great, and high Oakes, the which being rooted vp by the tempestuousnesse of windes, or stormes, or by the waves and billowes of the sea, doe carry with their rootes a great masse of earth which dooth counterpoise them in such forte, as a man shall see those great oakes to swimme vppe and downe the sea, with their huge boughes and braunches. Cer­tainely, if they should be seene in that manner in the night time, and that therewithall any feare or supersti­tion did surprise men vpon the sight of them: It is not to be doubted, but they would be thought to be divells and ill spirites. Now if the feare alone of seeing such thinges have caused the fantasie of those that have sa [...]led on that coast, so farre to erre, as they have imagined them to be armies by sea. And if the Romans themselves when [Page]they sawe (as Plinie writeth) these trees to come directly vpon them, have prepared themselves to battell, and have set in a readinesse all their warrelike engines, and disposed their fights and their grapples, supposing that the same had beene their enemies: What shall wee then thinke of such as should have been superstitiously affe­cted in seeing them? Would not they (trowe you) have bin terrified beyond all comparison, when they should imagine them to be, not enemies, but even. Divelles let loose? So likewise, if they should see the Lakes of Ce­cubo, Lib. 8. epist. 10 and of Reate, and that same (wherof Plinie the yon­ger maketh so much adoe in his Epistles, calling it La­cus Ʋadimonis,) and which the Italians at this day name the Lake of Bassanello: what would they thinke or ima­gine of it? These lakes have many Islands that sloate and moove vp and downe with the winde, no otherwise than as a ship tosled too and fro by the waves and surges of the sea: And the same Plinie dooth so farre advaunce this lake of Bassanello, as hee dareth to compare it with all the myracles of Achaia, Aegipt, or Asia, that have beene so famously reported and spread abroade of them in all partes of the world. And the trueth is, That Pliny the elder,Lib. 2. Natur. hist. cap. 95. Lib. 3. Nat. qu. Lib. natural. auscult. Lib. 9. Decad. 1 Seneca, Aristotle, and Titus Livius, do make notable reportes of this Lake, as being such, wherein a thing so marvellous in nature dooth happen vsually and commononly. Neverthelesse, they which should see those Isles thus to moove in this manner, not knowing before that the same were naturall: they would entertaine ma­ny and diverse apprehensions in their fantasie, & would imagine that they sawe a thing very strange and prodi­gious,Of naturall fiery Ilands that seeme prodigious Phantosmes and Specters by which the sight is decei­ved. and such as did very neere approach to the nature of some Specter and vision.

But what shall we say to those Sighte & fierie Flames, which appearing in the night, do seeme to wander from place to place? A man cannot better compare these fiers, then to Torches which young men vse in Maskes, to carry by night in divers troopes and companies, in the [Page 63]time of their Shroving or Carnevall feasts. For as a man shall sometimes see their lights ioyned all together, and sometimes seperated and devided farre asunder, accor­ding as they doe either conioyne or seperate themselves in sundry bands: so is it with these lights and fierie flames appearing by night: that sometimes they will seeme to gather together in a heape, and make shew as if there were but one bright shining light: and sodainely againe, they will be dispersed and devided asunder each from o­ther, making divers and sundry lights, and as if they were vanishing away in severall fiers, beginning to grow dimme more and more and lesse lightsome.Of the cause of fiery flames appearing from th'earth in the night time. These fierie flames (as I have said) so wandring and running vp and downe, are not without a certaine feare and terror vnto passengers: howbeit a man may assigne vnto them a naturall cause why they be so. For the naturall Philoso­phers do hold, that from the earth there doe proceede certaine thicke and grosse exhalations, the which are soone and easily kindled and set on fire. That matter which is of a sulphurious and hote nature, and lyeth hid­den in the veines and secret corners of the earth: if alittle ayre do pierce thorough and come neere vnto it, on a suddaine it commeth to be set on fire, seeking meanes to issue out, and to breake forth of the earth. And doe we not see in certaine places of some countries, that the fire doth arise and issue forth of the earth in exceeding height, like vnto a great tree, and as suddainely againe, to be extinct and consumed? But this is naturall, and ought to bee referred vnto the Gummie and fatte matter, which being fired, doth issue out of the veines of the earth, seeking to evaporate it selfe in some one place or other. In those places where there is store of Sulphre or Brimstone (which is a kind of hot matter in the nature of mettall:) The reason that the fire doth not so soone die and extinguish it selfe, is, because it hath a nourish­ment that doth hold on and indure with a longer conti­nuance. Those that sayle by the coasts of Sicely and of [Page] Malta, can report yet at this day, how that the Isle Abro­can, Of divers hils that burne with fire. (which doth a farre off discover it selfe to the Saylers) is continually in a fire and smoake. And histories are full every where, that in times past, the Hill Mongibel did burne night and day. And Pindarus affirmeth, that by night the fire of this mountaine was very cleere and bright-shining, and in the day, was clowdie and dimme, as is also at this day, the Isle Abrocan. The mountaine Ʋesuvius, not farre distant from Naples, in the time of Titus Vespasian, did cast vp fire and flames in such abun­dance, that all the count [...]ie and the inhabitants round a­bout were destroyed by it, their Townes and Villages being left desolate and burned, and those fields that were from thence somewhat farther off, were all cove­red and filled with dust and ashes. And this is testified by Saint Ierome, Plinie the younger, and Dion the Histo­riographer. And it is not vnknowne, how that Plinie the second, being desirous to vnderstand and to search out the cause of the burning of this mountaine, as he approa­ched neere vnto it, being by nature fat and corpulent, he was suddainely smothered, or (as I rather beleeve) hee fell into an Apoplexye, to the which grosse and fat men most commonly are subiect, especially when they vse not any exercise as Plinie did not, being a man wholie addicted to studie and learning. And to returne to those two mountaines,Mongibel did burne in the yeare 1537. it is very certaine that even of late, in the time of our fathers, they did still continue burning; and especially Mongibel, the which occasioned and wrought infinite domages to the lands neece, adioyning vnto it. For the report is, that the fire of Mongibel did range and spread it selfe so farre, that the greatest part of Calabria was filled with the dust of the ashes and cinders thereof; and two Villages, M [...]ntpilere and Li [...]olosi, were quite burned and consumed And not these mountaines alone are onely subiect [...]ofire and continuall burning:Of the cause that the mountaines doe burne. but O­lans the Great writeth, that in Iseland there is a moun­taine which burneth continually, the fire & flame where­of, [Page 64]doth never faile no more then that of Mongibel, in the time of Plinie; who writeth, that the flame thereof did never cease. The cause of these fiers,Lib. 2. not hist. doth Aristotle well set downe, and that in few words in his bookes of Mete­ors. For as there be many places of the earth,Lib. 2. Meteor. that have store of matter combustible, there needeth no more but a trembling and shaking of the earth; which being stir­red vp by an ayre, that hath entred in by some chinks and empty poares of the earth, & striving to issue forth, doth in an instant and at once, moove and shake the moun­taine; and so by the stirring and agitation thereof, doth set it on a fire; the which doth subtilly evaporate it selfe, and taketh it nourishment of the ayre so mooved and stirred. And like as after great store of windes, it often happeneth that a trembling or quaking of the earth doth succeede: so, after a long trembling and mooving of the earth, it must needs happen that these mountains must of necessity fall on burning. Now if it be so, that the moun­taines for the reasons before alleadged, may cast and vo­mite vp flames of fire, why should there be any diffi­cultie, but that those other fierie flames appearing in the night, should by the same meane, be evaporated out of the earth? Certaine it is, that Aristotle writeth, how in some places the earth in the concavities thereof,Lib. de Mendo. is no lesse replenished with fiers and with windes, then it is with water. And therefore as there are springs of water hidden in the earth, which may even suddainly and at once, spring vp and cast forth water in aboundance out of the earth: so it is not to be doubted, but that the fiers, which have beene long hidden in the caverns and hol­low places vnder the ground, may sometimes issue forthe and having found a cleere and free passage, may leape vp and downe and walke at some times through the re­gion of the ayre, neither more not lesse then doth the fire of Mongibel, of Vesuvius, and of Iseland:

Which easting vp throgh the ayre, great globes of fire flaming, And mounting to the heavens, do s [...]o [...] most cloo [...]ly blazing. Lib. Aeneid.

That I may speake as doth the Poet Vergil, Lib. 3. Ae [...]eid. who be­ing profoundly seene and exercised both in Philosophie and in all kinde of learning, was not ignorant, that these fiers were of such a nature, as being cast out of the ca­verns of the earth,The diffrence betvveene the fiers appea­ring in the night, & those of mountayns continually burning. they be carried for a time through the ayre, and yet some of them more forcibly and violently then the other. For those fiers which are stirred vp with­in the mountaines, as they have more spirits that do ani­mate and give life vnto them: (if I may so speake) so doe they issue forth more suddainely, and wanderlesse in the ayre, then do those night-flames that do strike vp gently from the earth.

How men are deceived and led to drowne themselves by night-flames appearing vn­to them.But (will some say) we see that these night-fiers do of­tentimes deceive men, and will leade them to some rive [...] pond, or other water, where they doe cause them some­times to be drowned.

To this I answer; that they which follow such night-fiers appearing vnto them, either they do it voluntarie, or by constraint: If by constraint, then without doubt they are no night-fiers which they do so follow after; but they are some divells, or ill spirits metamorphosed into the formes of fiers. But if they doe willingly and volun­tarilie follow them, they cannot excuse themselves of follie and of ignorance: for it is the nature of such fiers, continually to seeke after water, being their contrarie element. And this is evident by those flames of Mongi­bel, which do draw themselves rather towards the sea, then any other place, as testifieth Pindarus in these words, [...]: that is to say, That the flame of Mongibel, [...]d. 1. Olimp. is carried roling and tumbling even into the maine and deepe sea. And in that this Poet affirmeth, that the flame roleth and so is carried to the sea. This may leade vs as it were by the hand, to know the nature of those night-fiers, which (as they that have seene them do say) are round, and doe go roling continu­ally till they come neere some river or pond, in the which they do suddaintly disappeare and vanish away.

Of Night-fires seene & frequenting a­bout gallovvs, and the cause thereof.But before I leave this discourse of these night-fiers, I will speake of that which the dommon opinion hol­deth touching them: and that is, how that sometimes they do appeare vnmoveable, neere vnto gallowes and such like places of execution. If this be true, (as we must needes give credite therevnto, seeing so many persons do with one consent report it) we may yeeld yet a farther naturall cause of such Night-flames; and that is, that they are bred and concreated of the fat and drie exhalation of the bodies there hanged, which comming to evapo­rate and strike vp into the ayre, doth grow to be enfla­med by the same reason, as the vapors & exhalations dri­ed from the earth, and being in the middle region of the ayre, do change themselves into fire, and so doe cause the thunder.

Of flames of fire issuing out of trees and other things, beating one against ano­ther.But to continue on our purpose touching naturall fi­ers, do we not see (and that without mervailing) that the tops of trees blustring or beating one against another, do strike out flames of fire, and that not without feare vnto such as travell by night? Certaine it is, that Thucidi­des doth esteeme this to be naturall; [...](saith he) [...]. And Lu­cretius speaketh thereof, as of a thing which happeneth vsually, and is done by the same reason: as two stones stricken together each against other, do cause fire, and as two tables of Laurell or any other hard wood, being rubbed together for a long time one against the other, will likewise strike out sparckles of fire. Homer writeth, that Mercurie was the first that taught this vsage of ma­king fire to come forth by the striking together of two staves or stickes of Laurell wood.In himn [...] Mercurii. And truely it is not vnlike, that he learned it by seeing how the woodes by beating each against other through the continuall moti­on and agitation of the windes, do sparkle out from them flames of fire.

Againe, be there not also some pretious stones, as the Carnali [...]e, the Rubie, the Carbuncle, the Carchedonie, or the [Page] Garnet, Of stones and other things shining like flames of fire in the night. and other such like pretious stones, that do shine in the night like fire. In Scotland there is a kinde of rot­ten wood, which in the night shineth verie cleere and bright: and the like doe woods that are worme eaten. There be some creatures, as Woolves and Cats, which have their eyes so fier it and flaming in the night, that they will make even the most hardie to be afraide. I have heard of Monsieur de Laundy Gualtier, a Councellor in the Court of Parliament of Brittaine, that neere vnto one of his manours, he had a countrie house or farme, within the which, there haunted a Cat so terrible and frightfull, that such as saw her by night, did fall in a swound for very feare: & some would have bin of opinion, that it was some Sorcerer metamorphosed, or some wicked spirit: if the said Lord of Launay (being a gentleman of good spirit, and one that could not be made beleeve that it was any other then a natural Cat) had not found the meane to cause the same Cat to betaken by a ginne: and being so slaine, it was then apparant that the feare conceived thereof, was but meerely vaine and without cause. There bee certaine wormes that vse to appeare in Autumne, which the Greekes call [...], and the Latines Cicindelas, which do shine so cleerely in the night, that those which know not that there bee such creatures, would be verie doubtfull what to thinke, if they should happen to see them. But these wormes are nothing to speake of, in comparison of that little Flie which is bred in the new world, within the Island of Hispaniola, apper­taining to the Span [...]ards. This creature is of the bignes of a Beetle or Horse-flie, and they which have seene of them, doe esteeme it to be indeede a kinde of Horse-flie. But vpon the matter, it doth shine by night verie cleere­ly in all partes of her bodie, but principally in the eyes; the which in regard of the smalnesse of her bodie, are verie exceeding great: & those her eyes are so bright-shi­ning, that a man may write and reade by their light. The report is, that the Indians do banquet in the night [Page 66]time by the light thereof: a thing so strange and admi­rable, that if the Spanish Historiographers did not report the same with one generall consent, a man would scarce­ly credite it.

Of naturall ayrie things and vapors that seeme Phantosmes, or Spectere, and deceive the sight.But to come from fierie things, to other naturall va­pors that come from the earth: it is verie certaine that the ayre doth sometimes create those of vapors forms so mervailous, that any man would take them for Prodigies or Specters. When Silla entred into Italie with his ar­med forces, there were seene two clowdes or vapors ha­ving the forme of Goates fighting one against another, neere vnto the Mount Epheum in Campania, Of a strange clowde or va­por appearing to Silla & the Romans. the which afterwards mounting aloft from the earth, did spread and scatter themselves into divers partes, and in the end vanished quite away, not without the great wonder and astonishment of Silla and all his Armic. And yet Plu­tarch saith, that this was but a thing meerely naturall:In vita Sillae. be­cause that after it became to be scattered abroade in the ayre, it presently lost that imaginarie forme which it be­fore represented. And what shall we say to those vapors which do naturally happen in the desarts of Libia, Of strange vapors vsuall in Barbarie & their causes. neere vnto one of those great Sands of Barbarie, called Syrtis Magna: Those vapors doe make an impression in the ayre of sundry bodies and formes of many creatures, which sometimes will seeme not to stirre a foote from the place where they are: and sometimes againe, will moove themselves verie strangely, as if they were either flying from, or pursuing of some persons. Dio [...]or [...] Siculus saith; that these impressions of formes are of an infinite great­nesse,Lib. 3. Biblioth. and extending in great length, and that they doe bring great feare and perturbation of minde, to such as are not [...]sed to the sight of them. For they pursue men (saith he) and after that they have gotten to them, they doe disperse themselves over all their bodies in an extreame colde, which is the cause that Marchants, strangers, passing by that coast, one in great feare of them, whereas on the contrarie, the [...] h [...]bitants of that Coun­try, [Page](who doe often see such things) doe make small ac­compt, or do rather laugh at them.

Some have studied to render a reson of this so strange a marvell, though it have seemed to be helde almost in manner as a fable. And they say, That in this Region there are stirring few or no windes at all, or if there be any, that they be very weake and warme: and that the ayre there is very calme and quiet, because there are no woodes nor shady vallies round about, nor any hills di­stant and seperated one from another, nor yet any Ri­vers great or small, wherewith the plaine should be wa­tered and refreshed: nor any fertile landes nor exhalati­ons nor odours, from all which the windes do take their beginning and originall. So that this whole Countrey being round about on all sides very hote and warme: It happeneth (like as wee see it fall out in the hote summer dayes, when the warme south winde most raigneth,) That in every place there are bredde and created little cloudes, which doe take diverse formes, according to the different Impressions the fire receiveth. And these cloudes being carried by those slowe and weake warme winds do sometimes mount aloft, and sometimes leap vp and downe, & sometimes do move themselves by other such like motions & agitations. When they are not born vp by any wind, they do stay neere to the earth, thicke, and formed as they were aloft: And having nothing that is able to seatter and dissolve them, They doe of themselves approach and drawe nie to such persons as they first happen to encounter. Not that I inferre here­by, That the ayre hath any election of motion in it selfe: for that is impossible in nature; That any thing without a soule shoulde voluntarily, and of it selfe, bee driven to moove it selfe: or that it should either pursue or shunne it selfe; but it is rather the persons that doe cause the same to moove. And so is it of those clowdes formed in the ayre, which doe make a shew and countenaunce as if they did follow or give place to those persons that doe [Page 67]come again [...] them, who doe scatter and chase them on all sides with the violence and motion of their bodies. And on the contrary, they doe pursue such as recule and goe from them: And by conversion of the cause, it hap­neth, that beeing drawne by the raritie and vacuitie of the precedent motion: They doe seeme to runne after such as go from them, who staying or returning are in­continently abashed: when they see themselves touched with the same, and that these clowds (before they light or fall vpon the ground,) do spread themselves very cold over all their bodies.

Of the Eclip­ses of the Sun & the Moone and the causes thereof.But to leave these airie vapours, and to go alittle high­er, even to the body of the Moone: what shall wee say to the superstition of the antient Romans, who were so a­bashed and astonished at the eclipse thereof; That wee reade howe sometimes an whole armie was stricken into feare and amazement by the sight of the same: inso­much as they vsed to call and ring her with the sound of abason, vntill such time as she were returned to her for­mer shape and forme, as witnesseth Plutarch, In vita parili Amily. Corneous Tacitus, and Ovid. And the same Tacitus recounteth, That in the beginning of the raigne of Tiberius, In lib. 1. Amia. cer­taine garrisons of Roman Souldiers vppon the Frontires of Germanie, being revolted; The thing that did most terrifie and astonish them, and reduced them to their former duty & obedience, was an eclipse of the moone, which put them in a fansie and conceipt, that the gods were angry and displeased with them for that their en­terprise. And yet neverthelesse, the cause of the Moones eclipse is knowne to be mecrely naturall, without anie prodigiousnes at all in it. For it is most certaine, That the shadowe of the earth being opposed against the moone makes the eclipse thereof, like as the moone being op­posed against the sunne, dooth make the eclipse of the sunne. It is not therefore to be thought any strange mat­ter, if at this day there be many men that take all things vnknowne vnto them, to be Specters and Prodigies, [Page]and [...] they be afraide of them, without day iust occasi­on

Of strange sights hapning in the seas, yet naturall. Psal. 106.But what will such men say, if they should saile on the seas, where the woonderfull woorkes of God (as David saith) are more common and manifest than on the earth; They would imagin themselves to be in another world, and to heare and see other things than they are accusto­med to doe in the earth. Sometimes they shall see the fire (which the Saylers call Saint Hermes,) to flie vppon their shippe, and to alight vppon the toppe of the mast; And sometimes they shall perceive a winde that stirreth vp such stormes,The winde called Ecne­phia. as will runne round about their shippe, and play about it in such sorte, as by the hurling and bea­ting of the clowdes will raise vppe a fire that will burne vppe the yardes, the sayles, and the tacklings of the shippe: And of these windes Saint Luke speaketh in the Actes of the Apostles: Acts 27. Sometimes the billowes of the sea will raise them even to the clowdes, and in a moment east them downe againe to the botome of the sea: some­times they shall heare the roaring of the waves beating against the rockes, the banckes, and the cliffes vpon the sea shoare; so as they shall be heard farre off, not with­out great feare and astonishment: as is to be seene by Charibdis and Silla, on the coast of Sicily: and by that great and terrible noyse of the sea-waves, which beates on a rocke lying in the sea a seaventeene or eighteens leagues from Burdeaux: and by the French [...]en is called, Les Asues de Burdeaux. And if a man should faile into the sea of Amorica: howe many sortes of whales shall he see farre differing from those which are in our Oce­an? sometimes they will be s [...]e like vnto a round wheele, and fodainely like vnto a sharpe cutting sawe: And others againe may besee [...] to pursue and follow af­ter a ship, without leaving or forsaking it for a long time. And in the sea of M [...]day, how many whales be there, and monstrous fishes which may even astonish those that soe them▪ To be [...] There is nothing but will [Page 68]minister vnto them occasion, either of feare, or of admi­ration, as by seeing maiters strange and vnvsuall to their sight▪ so that a man may say of them as Sinesius say de of the Labians, In Epistolis. that wondred at the small breasts of the wo­men which were with him in his shippe, whom they ne­ver desisted from gazing and looking vppon, by way of admiration. The reason whereof the same Author yeel­deth to be this: because the Libian women have their breasts so huge and great, that they vse to give sucke vn­to their infants over their shoulders: The like woulde happen, no doubt, vnto these men that doe so supersti­tiously admire and stand in feare of all things that are strange and vnvsuall vnto them: and to whome nothing is naturall, but that which they see to happen and fall out daily, and accustomably in their sight.

Of naturall things that deceive the sense of hearing.But to come from the sense of seeing, to that of the hearing: how often is that also deceived in taking things naturall for other than they be indeede? The Eccho is a sound proceeding from the voyce, rebounding and striking backe againe, either in forrests, and woodes, or valleis, or hollow places,of the sound of the Eccho. or else by reason of the extreme heate in time of summer: and yet neverthelesse how of­ten, and especially in the night season, hath it deceived such persons as have thought it to be some other thing, rather than an Eccho? The historie recorded by Cardan of a friend of his a Counsellor of Come, who thought he should have beene drowned, by mistaking on Eccho in steede of a man, is sufficiently well knowne.Lib. 18. de sub­tilitate. Howbeit Cardan had reason to esteeme that his friend for a very simple and senslesse man: for if hee had considered ne­ver so little with advisement the voyce of the Eccho, hee might easily have discovered that which deceived him. And that it was no difficult matter to be discovered, it is manifest in this, That the Eccho aunswered him in the same termes, and in the same accent that hee demanded, namely, by way of Interrogation and Demaund, saying, Shall I passe heere! Whereas if it had beene a man, hee [Page]would have aunswered without demaunding, Passe here. Now vpon this discourse of that Eccho. Cardan telleth how in the great church of Pavis there is an Eccho that yeeldeth diverse voyces, ever decreasing and lessening till that the last voyce thereof shall be heard without being distinctly and certainely discerned: being much like vnto the voyce or groning of one that is a dying: in such sorte (saieth Cardan) as a man woulde scarce beleeve that it were an Eccho.In li. de varieta. rerum. But if hee that hath travelled through­out all Fraunce (as himselfe writeth) woulde have taken the paines as to have gone to see the Eccho of Charen­ton neere Paris. I doe assure my selfe hee would have e­steemed that Eccho as admirable as that of Pavy. For it dooth very perfectly resound the voyce that it hath re­ceived, and doth go continually falling lower and lower, not seaven times onely (as did the Heptaphon of Greece) but eight, and most commonly tenne times, not with­out the great wonder and admiration of them that heare it. Neare to Puzzoli there is an Eccho called Virgils Ec­cho at this day, and is very much admired and helde to be supernaturall by those that are neere dwellers and in­habitants of that Countrey. I have heard another Eccho at Tholousa in the suburbs of Saint Roche, which in my conceipt is very strange and woorthy to be marvelled at: for that in calme and faire weather, it will repeate a whole verse entirely and distinctly, as it hath beene vttered and pronounced. And I have made experience thereof for my owne recreation in this full verse of Homer: In odiss. [...]0. [...]. And in this com­mon verse of Virgil: Arma virum (que) cano. The which it resounded after me, without leaving out any one sillable.

Of divers things which doe naturally yeelde strange sounds.At Spiga in Nat [...]ha, of the Antients called Cyzicum, there were seaven Towers which did redouble seaven times any voyce that was pronounced neere vnto them. And Plinie writeth, that this was more by fortune and casualtie, then by any naturall or artificiall occasion. But (whatsoever Plinie saith) there was. Art and artificiall [Page 69]workemanship in those Towers, besides that they were neere neighbouring and adioyning one to the other, as may be gathered out of his owne writing. So likewise was that statue or image of Memnon artificiall; the which having the face thereof turned towards the Sunne, did yeelde a resounding noyse: and (as Pausanias said) the sound that it gave, was like vnto the strings of a Lute when they breake asunder. And what shall wee say to that stone which was in the Tower of Megara, the which being strucken on with a little stone or flint, did give a sound no otherwise, then if it had beene an Harpe or a Lute. The same Pausanias (who had travailed through­out all Greece) and had curiously observed all the singu­larities that were there worth the seeing: did marke this amongst the rest: and notwithstanding hee could not finde out the reason thereof, but onely that it had his ground from a certaine fable, which is: that when Alca­thous, king of the Megarians, was purposed to build the walls of Megara, hee had the ayde and helpe of Apollo, who to set forward the worke, and labouring at it, as did other work-men, laid by his Harpe vpon a stone, the which ever after did retaine the sound of an Harpe.Lib. 8. Metamo, But Ovid writeth, that not one stone onely did yeelde such a sound, but that all the other stones and walls neere vnto a certaine Tower, did the like, And these are his verses:

But though Pausanias, with Ovid likewise, doe take the reason of this marvell from an olde mouldie fable, yet so it is, that (if you take away the fable,) all the rest is verie true and certaine. And we may not thinke, that Pausani­as would have spoken any thing of it, if himselfe had not seene the proofe and triall of it: For all the ancient Au­thors [Page]are of accord, that he is a very true and sound Histo­riographer. And what shall we say of those hollow caves and caverns of th'earth, wherin are heard so many fearfull sounds & noises, that yeeld feare and astonishment to the hearers; albeit the same be nothing else but verie nature it selfe that worketh them? I say Nature: which I cannot better compare then vnto a rich Marchant, who hath in his open shop or ware-house, such wares and mar­chandises, as are common and vsuall: and in his Maga­zine or Inner store-house, doth keepe and lay vp his most rare and richest commodities to make sale of the same to such Marchants as are most precise and curious. Even so nature doth lay open to the world, and set forth many things vpon the earth; whereof she is willing that every man should have the knowledge: But in her se­cret and inmost places, she hath laid vp and hidden so many rare and strange things, that no person can come to have the knowledge of them, vnlesse he have diligent­ly seene and observed many and severall countries: and except he have neerely and curiously sounded the secrets of the same. I have heard, and am in a manner perswa­ded to beleeve it, that in the Mounts Pireney, there is a certaine mountaine, wherein if one cast a stone, hee shall incontinently heare divers tremblings and quakings of the earth, and within a while after, he shall heare thun­der sounding add breaking out in claps, within the low­est and deepest caverns thereof, not without great feare and terror to sundry persons. This I wil not assure to be true, because I have not seene it: but certainly I have heard the same credibly avowed and assured by an in­finite number of those mountainers there inhabiting, at such time as I travelled that Country, neere the moun­taines of Tarbes.

Those that have beene in Italie, doe observe for one notable thing, a certaine hole or cave, the which casteth out by divers and sundry vents or chi [...]cke-holes, great store of windes, that are there within hidden and shut [Page 70]vp. And a man may not vnproperly say; that this was the Cave wherein Aeolus is said to hold his windes enclosed and shut vp, and to let them forth at his pleasure (as Vir­gil reporteth of him.) And yet this cave may verie well be artificiall and made by Art, as was that Eccho of Spi­ga, and the Statue or Image of Memnon: and therefore it is the lesse admirable. I remember that in Clement of Alexandria, (who is held to be a verie good Author,) I have read how in the Isle of Great Brittaine, called Eng­land, there is a great Cave, seated at the foote of a huge mountaine, (peradventure it is Saint Patricks hole,This is said to be in the Peake-hills in Darbie-shire. where­of are reported such marvells) within the which, when the wind entreth and is once entonneled, a man shall thinke that he heareth a sound of Bells and Cimballs, the which doe sound with often and reiterated strokes in a kinde of measure. Besides, the same Author writrth, how in Persia, neere the Region of the Magi, there are to be seene three mountaines orderly distant one from another, and as if they had beene there planted of pur­pose, in the middest of a large Champaine. Such as are passengers that way, when they are besides the first mountaine, they heare a confused voyce of many thou­sands of persons, (as it were of souldiers) giving a charge or onset in battell: And when they are at the second, they heare yet a farre greater noyse: And being at the last, then they heare (as it were) a great reioycing and show­ting of men triumphing, as if the victorie had beene got­ten. This, albeit it be verie admirable, yet neverthelesse it is naturall And Clement Alexandrine himselfe doth e­steeme the cause thereof, to bee by reason of the con­cavitie of the places, which maketh such a noyse to bee heard.

But wee doe dwell over long vppon these thinges which be naturall, and in some sort miraculous and ad­mirable, of which, if we should pursue the particularities such as Plinie, Pausanias, Strabo, Seneca; Elian, Aristotle, and others, (admirers of the works of Nature) have de­scribed [Page]and numbred them: we might make ahuge vo­lume, and yet digresse nothing at all from the scope of our intended purpose. But our intent was onely to touch that, which in Nature is most rare and marvellous, and might be an occasion of feare and terrour; and not that which is vsuall and commonly knowne vnto the most part of men; or such as the cause thereof is in it selfe evi­dent and apparant. We will therefore now descend vn­to such things, as being meerely artificiall, yet doe no lesse then those which are naturall, feare and terrifie men, if they be never so little ignorant of the causes of them.

CHAP. VIII.
That things Artificiall, as well as things Naturall, may sometimes deceive the Senses of the Sight, and of the Hearing, and drive men into a passion of feare and terrour.

HAving sufficiently entreated of those things that are bred and produced most singular in Na­ture, and such as doe in some sort draw neere vnto a kinde of divinitie; It now foloweth, that we shew what the hand, indu­strie, and spirit of men, dooth worke and effect: and that so ingeniously and subtilly, as many times a man would take it for as great a marvell, as if it were some di­vine thing and supernaturall. Now as there are mani­fold and sundry wits and spirits of men, so doe there pro­ceede from them, many and divers kindes of cunning and artificiall devises. Some have ayded themselves on­ly [Page 71]with their owne invention, without any Art at all:Of artificial workes done by the Arte Antomatique or having motion in them­selves. & others with their naturall invention have ioyned Art in all perfection. But what Arte is there that dooth more instruct and teach ingenious and artificiall experiments than dooth the Mathematiques: of the which both the Antomates, and the Hydrauliques have drawne their ori­ginall? And as touching the Antomates, that is to say, such woorkes as have a motion of themselves: A man may well say, That this is an Arte and Science of excel­lent and divine effects.Libr. 1. Politie. Truly Aristotle doth make great esteeme and reckoning of the Antomates wroght by De­dalus, and of the Tripodes of Vulcan: The which (as the Poet saide, [...]: that is to say, Did enter by their owne proper motion into the assembly of the gods.

The Scholiast of Euripides testifieth the like:In Hecubam. and so dooth Plato the Philosopher. And Aristotle saith more­over in another place, citing the authoritie of Philippe a Comicall Author,Li. x. de Anim. That [...]us did make a statue or I­mage of Venus, the which [...]e meanes of quickesilver artificially enclosed within [...] did moove and stirre of it selfe. The Philosopher Arc [...]itas borne at Tarentum in Italy made an artificiall Dove, which did flie in the ayre as if it had beene alive. And Archimedes composed a Sphere of glasse, of such excellent workemanship, that a man might therein perceive and comprehend the moo­ving of the Heavens, and of the wandering planets (as is reported by Claudian, In Epigram. de sphaera Archi. who was in an extreame ad­miration of that peece of worke.) And certainely Cas­siodorus writeth,Aemula natura parva reperta manus. In lib. varior. that Boetius (of whose writing wee have certaine bookes of the Mathematiques) was so ex­cellently skilfull in the working of these Automates: as he had not the like in his time. Tibi (saieth hee) ardua cog­noscere & [...]ir acula monstrare propositum est: tuae artis in­genio [...]et alla mugiunt, Diomedes in are gravius buccinatur. Aeuens anguis insibilat: Aves simulatae sunt: & quae vo­com propriam nesciunt habere: duicedinem cantilenae pro­bantur [Page]emittere. Parva de illo refer [...]mus cui coelim imitari fa [...]est. That is, ‘Thy profession is to knowe things of an high and profound nature, and even to woorke mi­racles. For by the ingeniousnes of thy Arte, the dead mettalls doe bellow and mow like lowing beasts: Dio­medes is made in brasse to sound a Trumpet: A bra­sen Serpent is taught to hisse, and Birdes are formed and resembled, as if all of them were made naturally: And such things as have not any proper voyce are p [...]ooved by Arte to send foorth a most sweete and pleasing Musicke. And yet all these things whereof we speake, are little or nothing vnto him, to whome it is given to imitate even the very Heavens.’ But what neede wee insist vpon the examples of the Antients: our owne Age is not vnfurnished of such excellent spirites comparable to that of Boetius. For in the time of our Fathers every man knoweth, that Charles the fift Em­perour of Almaine had an Eagle presented vnto him that was in nothing inferiour to Architas his Dove; nor to those Serpents, Birdes and Diomede of Boetius: for this E­gle being made of nothing else but of mettall, had divers little resorts, which playing within it, did make the same for a certaine time to flie of it selfe in the ayre. A thing without doubt very strange and marvellous: and which (being seene by those that knew not the cunning work­manship contrived within it) made them beleeve, That there was some diabolicall thing in it, and that it was no­thing but meere Magicke, and a bewitching and en­cha [...]nting of the eyes. In Paris there was a certaine Goldsmith borne in Aniow, who died but very lately, to whome I will give this honour, That there was not, ei­ther in Almanie, Italie, or any other countrey, any man that was able to surmount and excell him in regarde of these Amomatique workes. I my selfe sawe a Gailie of silver of his making in such an artificiall fashion, that it would of it selfe moove and goe vppon a Table: and a man might see how the motions within the same, which [Page 72]rowed it vp & downe when they came to the tables end, woulde turne about the Gally, as if they had had life and vnderstanding. And the same Gold-smith, before that time, had made a certaine Triton or Seaman, which (when the resorts & motions therof were bent or wownd vp, & set on going,) would shew himselfe so furious, That anie who had seene it vpon the land, how it tormented and vexed it selfe, durst not have touched nor handled it.

Of th' artifici­all works done by the Arte Hydraulique.Next to the Antomatiques doe come those which are called Hydrauliques, which are workes, that doe make a­ny engine or instrument, eyther of musike or of any o­ther sorte to play and moove by the meanes and helpe of the water. At Tivoly (which is the auntient Tibur of the Romans, and is now a place of pleasance belonging to the Cardinall of Ferrara:) It is well knowne vnto many men, that there be certaine Organs, which do go and play alone of themselves, onely by meanes of the water: not without the great admiration of such as be ignorant in the Arte Mydraulique. We reade in Suetonius, In Nerone c. 41. that Ne­ro caused certaine Hydraulique instruments which were of a new invention, and never before had beene seene at Rome to be shewed publikely vnto the Romanes. And yet Nero lived in a time wherein there were great store of excellent wittes and good Spirites: And before him also there were others as notable, and skilfull in such in­genious inventions, as namely that man which lived in the time of Tiberius Caesar, and was so excellently inge­nious, that he offered vnto the saide Emperour to make any glasse so malleable, as it should endure and abide the hammer, which is a kinde of cunning, to vs altog [...]ther vnknowne, and is farre more difficult than those works that are doone by Hydraulique instruments. Servius, who lived in the time of Vulentiman and Theodosius was not ignorant of these instruments wrought by the Arte Hy­draulique. For in expounding one place of Ʋirgil, hee saieth, that the Organs were blowen, and had winde put into them by meanes of them. And hee rendreth the [Page]reason thereof, which (as hee saith) is, that by the moo­ving of the water there riseth a winde, which entring by the hollowe pipes of the Organs dooth disperse it selfe within them; and there remaineth no more but the fin­gers of the Organist to make them sound. But that which maketh me most to woonder, is: That those Or­gans of Tyvoly have not neede of any fingering by the cunning and industry of any man, but they doe found a­lone of themselves, and have within them something (I knowe not what) of the Arte Antomatique. For a man needes doe nothing, but onely set downe certaine num­bers vpon their keyes: and they will sodainely sound a­ny song that a man would have them. And such also is that Antomatique horologe or clocke which the Roche­lers did present vnto the French king Henry the third of that name: The which being mounted vp, and set vpon a frame did the like as that Hydraulique of Tywoly. Clan­dian (who was neere about one and the same time with Servius) in a certaine learned Poeme which he dedicated to Manlius, speaking of these Hydrauliques, saieth very well: ‘That by opening the Sluces of water the Or­gans are made to blowe: But heerewithall (saieth hee) there needed both hands, & an engin of wood, which with the helpe of the feete at each stroake might lift vp the waters as we see is vsuall in Pumpes that drawe vp water:’ But that you may the better perceive the meaning of Clandian I will set downe his two last verses touching this matter: the same being corrected by mee otherwise than they were heeretofore;

Those learned Authors which heretofore corrected this Poet, after the manner of the auntient reading, did let still remaine the word penitùs, insteede whereof I doe reade pedibus. For Clandianus meaning was to say, ‘That the Organist played with his fingers vppon the Or­gans, and with his feet moved a flat beame or planke, [Page 73]by the meanes whereof, as by a Pumpe, he lifted and drew vp the waters.’ This correction, whether it bee well or ill doone, I referre to the iudgement of the lear­ned. But in my conceipt, that seemeth to be the true and proper sense of the Poet. But touching the Arte Anto­matique and Hydraulique Eron hath made two Treatises thereof, not yet Imprinted, which I have seene in the Library of the most high and worthy Queene and Prin­cesse Katherine de Medicis the Queene mother: and they do wel deserve to be brought to light, or to be translated either into our common & vulgar language, or into the Latine tongue: Howbeit that some of my friendes have assured me: That that learned man Adrian Turnebus hath translated certaine pages thereof before his death: of the which his heires made no reckoning, bicause they were imperfect, and not well reviewed.

But over and above the Artes of the Mathematiques, men of themselves may finde out and invent a thousand subtill devises farre estranged and remooved from the common invention of man.Of artificiall Specters. Cardan (whome we have so often alleadged,) telleth how it is possible by subtiltie and artificiall skill, to make that a man shall walke in the middest of the water vpon the very toppe thereof with­out sincking to the bottome, by meanes of corke tied to the soales of his feete. For my parte I thinke well, That Cardan would not have delivered this subtilty, except he had seene the proofe and triall thereof. But if it bee so, that this befeisible: then I may say, that those men whom any shall see to walke vppon the water in that manner, will strike no lesse feare and terrour into the Beholders, than Lucian and his companions did conceive (as him­selfe writeth) by the sight of those Phellopodes or Corke­footed persons that walked vppon the waves of the sea,Libr. 2. verar. narrat. vbi ni­hil vericontin. without sinking, having their feete of Corke. The same Cardan doth furthermore set down & teach,In lib. de varie­tat. rerum. how a man may faine artificially false Specters, & he giveth many in­stances & experiments therof, needles here to expresse.

But to continue on our purposed Discourse: There are some of these Tumblers and Vawters so expert in their A [...]t,Of acts done by Tumblers. V vvters, and Iuglers. that partly by the subtiltie and nimblenes of their hands, and partly by the agilitie, strength and dexteritie of their body, and the quicknes and vivacitie of their spirit, they will doe things passing admirable. And as touching the fine convaying and nimblenesse of the hands, can we give any better example then some Iug­lers, who in playing their trickes onely by meere in­dustrie, and without any Magicke, will so charme and blinde the eyes of the beholders, that they will make them b [...]leeve even what they list. And as for the agilitie of the body, I will alledge no other then those Tum­blers of Italie: whose perilous leaps and vawtings (which they call the Forces of Hercules) do make the simple and ignorant people to be of an opinion, that they doe them by Art Magicke and Enchauntment: although it be verìe evident that there is no such matter. But on the contra­rie rather, there is nothing strange nor admirable in those their actions, if a man do consider how even from their youth and tender yeares, they do continually ex­ercise themselves in such leapings and vawtings. The report is, that the Turkish Tumblers are farre more subtile and artificiall therein then the Italians. For be it either to tumble, to daunce vpon a corde, or by force and strength of the armes, to beare and lift vp things of huge weight, such as the Italians are not able so much as to lift from the ground, they are held to be most ex­pert and excellent. And I have read, that in Turkie there are Tumblers which will enclose and burie themselves in the ground, and have nothing but a little tunnell or pipe of wood, by which they will breathe and speak out of the earth. Assuredly these men may verie well by this devise deceive many persons, and especially if they should be heard speak in the night time, from vnder the ground. For what other thing coulde any man coniecture of them, but that they should be spirits? It is a thing suffici­ently [Page 74]knowne, that the antient Greekes, and after them the Romans, had amongst them such kinde of Tum­blers: and especially, the rich men of Greece did vse sel­dome or never to make any solemne banquet: but they had of these Tumblers, who after their feasts, might re­create their guests with their vawting and tumbling. And this doth Xenophon testifie, and after him Atheneus, In Simp [...]sio. In Dypnosoph. who maketh speciall recitall of many such Vawters that were so excellent in that Art, that men were of opinion, they vsed Ligierdemaine, or Art Magicke. And that those of that age were more excellent then ours, it appeareth in this: that by their vawtes and devises in leaping, they would expresse even the veric passions of men, as is most largely recounted by Lucian. Sometimes they will leape like Hercules, when he was furious: sometimes as an Ore­stes, as an Alemeon, an Athamas, a Poliphemus, a Silenus: [...]. sometimes they would act their trickes more temperate­ly and moderately, as if they did represent vpon a Stage, some Agamemnon in a Dreame, or a Menelaus, or some Sage Vlisses. Sometimes againe, they would expresse the rages and extreame passions of love, in some Dido, in a Medea, in a Phillis, and a thousand others. And amongst the Romans, for this Art were most famous, Esope, Py­lades, Hylas, Pantonimus, Mnestor, & he whom for his ex­cellencie in that skill, Nero the Emperour gave vnto Ti­ridates, king of Armenia: who is reported to have expres­sed by his skilfull feates in vawting, and by the motion and nimble turning of his bodie and of his members. all thinges that were possible to bee expressed by the speech.

Of illusions offered vnto men by feined voyces.But what shall we say of those men, who without a­ny skill in the Art of Tumbling, are notwithstanding e­ven by naturall disposition so subtile and ingenious, as they will be able to delude and deceive even the best ad­vised? There be some men who have their voyce so sub­tile and so divers, that they will imitate all sorts of birdes so naturally, that if a man did not see them, hee would [Page]constantly affirm, that he heard the true melodie of birds singing naturally. Others againe have the Organ of their voyce and their throte, sometimes so fine and small, that being verie neere vnto a man, they will call him, and yet it will s [...]eme to the partie called, that hee should be farre off from them.

To this purpose, I will recount vnto you, a thing as strange and admirable, as I ever read in any historie whatsoever: and it was to [...]de me by a President, at such time as I was a Student in Tholousa. And I doe assure my selfe, that if the same had not beene verie true, that learned and grave Personage (who was a man verie wa­ry of beleeving such strange things reported vnto him) would never have tolde it me in such sort as he did: for he named vnto me the man that was so deceived: And that was a certaine Marchant of Lions, whose name for this time I will conceale, who beeing exceeding rich both in banque and in other goods and possessions, and being above all noted for a great and notable vsurer: he went one day walking into the Countrey, accompani­ed onely with one man that was his servant. And as both of them together, were entring into a great laund, or an open and large Champion, [...] hold the servant beganne to speake vnto him and to tell him; That he was an An­gel which came vnto him purposely as a messenger sent to tell him by commandement from God, that he should give and distribute part of his goods ill gotten, vnto the poore, and that he should liberally recompence his ser­vant that had of a long time served him, without any re­ward or preferment at all received from him. The Mar­chant being abashed and astonished at the voyce, de­manded of his servant if he heard nothing, and repea­ted vnto him what himselfe had heard. The servant counterfaiting a kinde of wonder and astonishment, did deny that hee heard any thing: and immediately with a voyce farre more strange and subtile then the former, he repeated the same words againe, and that with such [Page 75]admiration of the Marchant, that hee was brought into a full beliefe, that it was an Angel from heaven that spake vnto him: Insomuch, as being arrived into his lodging, he gave vnto his servant a good and large recompence. As touching his life afterwards, whether he amended it or no, I know not: But his servant (who within a small time after lest his service,) did noyse abroade and make known, by what a wile and devise he had served his turne of his Maister, to wring money from him. The same President did furthermore shew vnto mee, that himselfe was once bidden to a banquet, wherevnto the late decea­sed Monsieur de la Cazedien had invited many learned men, the most excellent spirits that were then living in Paris. During this banquet, it happened that a merrie companion, (whom the said Signeur had caused to be present of purpose, for the more pleasure and varietie of mirth at his banquet, in immitation of that of Xenophon, In Simposio. or of the Emperour Iulian: wherein there was a Silenus that kept companie with the gods,In convivi. Caes. and brake a ieast vp­pon every one of the Caesars,) called one of the compa­nie by name: a man well knowne for his doctrine and eloquence, whom I will not now name, because he is li­ving. This partie hearing himselfe called, arose immedi­ately from the Table, supposing that some one without the doores had called him: albeit in verie deede, it was no other then that same pleasant companion that was set at table with him. You may see then, how that they that have their voyce fine and subtile, may easily deceive men of the best spirit and vnderstanding.

Herevnto we may also adde and referre in a sort, the subtilty and fraude of some men, who heretofore (ayding themselves with the benefite of the night and darke­nes) by meanes of a voyce entonneled in a long cane or reede, have deceived and seduced such as have beene scant well advised: insomuch, as they have caused them to doe things they would never have done, if it had not beene by meanes of such abuse and illusion. It is repor­ted, [Page]that Boniface the eight did vse this suttlety as a meane to climbe vnto the Papacie: and faining himselfe to be an Angell, he extorted the dignitie of the soveraigne Bi­shoppricke out of the handes of Celestine a simple holie man, and more worthy to live in an Hermitage, than to have that charge wherein he had beene placed and inve­sted. It is a matter also very famous and notorious, how that in times past there was in the Towne of Angiers, one that was servant vnto a rich and wealthy widow, who to come to the toppe of his desires, (which was to gette his mistris in marriage by any practise whatsoever,) and that by meanes thereof hee might get an interest in the great wealth and goods which she possessed: he fained himselfe to be the spirit of hir late deceased husband. And brea­king a wal or terrasse that was neere adioyning to his mi­stris bed side: he put a reede thorow the same, thorough the which speaking in the night season, so as his Mi­stris might heare him, hee oftentimes repeated these or the like wordes in effect: My sweete love, I am the soule of thy deceased husband, who doe counsell thee for thy profite, that thou take such a one thy servant in marriage. This de­ceitfull illusion was of that force and efficacie, that it fell out according as her servant had fore thought. And in­deede it was not ill for her: for he became so good a hus­band, that he died one of the richest and wealthiest per­sons of the towne: insomuch as his riches is growne into a Proverb at this day throughout all Aniow.

Now there be some some persons,Of divers ar­tificiall devi­ses vsed to make a shew of Spirits and Specters. that together with some artificiall and coyned voyce doe also ioyne thinges naturall, which at the first shew doe seeme very strange vnto the eyes of the Beholders. As for example, They doe clothe themselves in the skinnes of Sea-calves, or Seales, which naturally are of a glistering and shining colour: and so doe they present themselves vnto those whome they have a purpose to deceive, perswading them with a faint and fained voyce whatsoever they doe thinke good. Sometimes they take a winding sheete, or [Page 76]some white linnen clothes, and doe­affirme themselves to be the soules and spirites of the dead. And of these we can yeeld? plentifull examples. First of all here we may alleadge an history recited by Hector Boetius in his An­nales of Scotland. A certayne Scottish King, having lost the battell against the Pictes, found his people so disco­raged, that they were all out of love with the warres. The King being much aggreeved therewithall, did suborne certaine persons, who being apparelled with bright shi­ning scales, and having in their handes, truncheons of rotten wood (which in Scotland is very common, and dooth shine by night, as wee have before saide) did ap­peere vnto the Princes and Chiefetaines of the Scottish army being in their dead sleepe: and awaking them, did admonish them to fight afresh against the Pictes, the an­tient enemies of the Scots: And that they should not be afraide to assaile and set vpon them, for that they were sent from God, to tell them. that they should vndoub­tedly obtaine the victory. This devise wrought so well and effectually, that the Princes and Chiefetaines (be­ing of opinion that they had seene the Angels of heaven in their dreame,) did beleeve that God would fight for them: and in this conceipt and imagination they char­ged vpon the Pictes so lively and courageously, as they both defeated and vtterly rooted them out of their coun trey. Thus did these truncheons of rotten wood, and these scales of fishes, or rather, Seale-skins, give a nota­ble occasion to this king of Scots to adde an artificia [...] de­vise of mans invention to the presence of men, whose lively voyce ioyned to a thing m [...]erly natural (yet strange at the first shew) did cause thē that they which could not discerne neither the Nature of the one, nor the Art of the other, did take both the one and the other to be a verie vision and true Specter. That which maketh mee most to marvell at these Princes and Chiefetaines, is: That though each of them severally and asunder by his owne bed side, did see this naturall and artificiall vision: none [Page]of them neverthelesse could discover this deceipt: but that all in generall did beleeve, that what was presen­ted vnto them, was surpassing and beyond nature. But howsoever, this was well carri [...]d without being disco­vered, I suppose at this present the like would hardely and ill be done: but that it woulde rather fall out con­trary to the intention and meaning of the Deceiver, so as himselfe would be deceived. Erasmus in one of his Epistles which hee wrote vnto a certaine Bishop, shew­ing: That it is not alwayes sure nor expedient to give faith and credite vnto Specters, the which are sayde, by some, to appeere vnto them: amongest other Histo­ries dooth bring in this that hapned in his time. There was, (saith he,) a certaine person with whome a neece of his did dwell and soiourned, being a woman rich, and well monied, and withall, very covetous. He counter­feiting himselfe to be a Ghost and a Spirite, didde often vse to come in the night time into the chamber of his sayde neece: and being covered with a white sheete, did faine himselfe to be a soule departed. He would vse al­so to vtter some doubtfull and ambiguous wordes, and would make certaine rumblings and noyses in the ayre, hoping that shee would have sent for some Exorcist, to come vnto her, or that she her selfe would have coniu­red it. But as she had the courage more than of a woman, so did she advise her selfe accordingly: and caused a cer­taine friend of hers to come secretly into her chamber, that should entertaine the spirite: And having made him to drinke well (because he should stand the lesse in feare of the Spirite) and arming him with a good great cudgell, as much as hee could well gripe in his hand, that he might therewithall serve himselfe; in steede of exor­cismes, shee caused him to be hidden in a corner by her bed side till such time as the supposed spirit should make his repayre thither; who at his accustomed houre failed not to come, and to make his wonted stirres and noyses, bellowing and crying (I knowe not in what) sadde and [Page 77]sorrowfull sorte. Vpon the heating of these stirres the good drunkard that wa [...] to play the Coniurer, beganne to rowze himselfe halfe overcome as hee was with wine and sleepe. The spirit seeing him drawe towards him, endevoured with more strange voyces and gestures as well as hee could to repulse and terrifie him. But this gallant (who by reason of his wine, that had warmed his braines, was the more hardy and adventurous) beganne to rush vpon Monsieur the spirite, saying vnto him: Sir, if you be the Divell, I am his damme: And therewithall he curried him so lustily with sound blowes of his cudgell, that the spirite (which was of no other substance than flesh and bone) did so well feele his Bastanadoes as hee cryed out for pardon: and saide hee was Maister Iohn. At this worde his neece leapt out of hir bed, and stayed herfriend from dealing with him any further. And this shall suffice to speake of artificiall devises which doe in a sorte seeme very cunning and subtile, and do passe with­all so cunningly, as the most crafty are overtaken and ab­vsed by them. Wee will now proceede to speake of o­ther artificiall prankes more grosse and not so fine: and such as are played and vsed vpon sottish and simple wit­ted persons.

Of iests wher by simple per­sons are dece­ved and delu­ded. lib. 2. of the Courtier.It is a thing very ordinary and vsuall with common Iesters, to be alwayes deluding of simple and credulous folkes: And you may well thinke how easie a matter it was to make that man beleeve any thing whatsoever (of whome Balthasar Castilion speaketh,) who was easily perswaded and drawne to beleeve, that hee was starke blinde. The history is thus. Two Bouffons or pleasant companions, after they had long played and jested with a poore simple fellow, made him in the end to lay him downe: And within a while after, they having put out the candle, made a shew as if they had beene still playing at the cardes, and did perswade him who was layde, that there was light still burning in the chamber, and that they did still holde on play: Insomuch as at last this [Page]poore man began to cry out vnto them, saying, Oh sirs, I am blinds. The others replying vnto him, and making shew as if they did come neere him with the candle, said that he was deceived, and that it was nothing but a fan­tasie that was come into his head: for that his eyes were still very faire and goodly to looke vnto: Ayme (quoth he) this is no fantasie, nor I see no more, than as if I never had had eyes in my head. This poore sotte (say I) woulde have easely beene made beleeve all manner of false visi­ons that any man could have presented vnto his sight: And if his companions had withall made a noyse and rumbling in the Chamber, it had beene enough to have scared and frayed him, as if the Fairies and Spirites had already taken him by the shinnes.

Besides, it is a common tricke of vnhappy boyes to make especiall choice of Churchyardes, there to terrifie others:Churchyards places most suspected for spirits to walk in. because those are helde to be places most suspe­cted for Ghostes and Spirites to haunt in and inhabite. In those places they will sometimes set Crevises alive or Tortoyses, and putte a burning candle on their backes: and after will let them to go, to the intent those that shall see them slowly marching or creeping neere about the sepulchres, may suppose them to be the soules of dead men.In himno Mer­curii. And truely Homer saith, That the Tortoise is ar­med with deceipt and imposture: or that I may vse his owne worde) [...]. Meaning in my conceit, That by her, simple persons are deceived in the night season. More than that, there be of those Streete-wal­kers and idle companions which wil apparel themselves like warre-woolves, and take vnto them the habite of some supposed spirite or Divell: and so keeping neere vnto the sepulchres of the dead, they will counterfeit themselves all the night to be ghosts and spirites. Lava­ter recounteth how it happened one day in a Towne of Switzerland named Zurich, Libr. 1. de Spe­ctris. that certaine yoong lusty Gallants and carelesse youths having changed their ap­parell, did daunce all night long, and within a certaine [Page 78]churchyard: and it happened that one of them more pleasantly disposed than she rest, taking vp the bone of a dead man, did play therewithall vpon a beere of wood that was neere, by, and was vsed for the carriage of the dead corpes: and hee made it to sound as if he had beene playing on a Tabor. Some there were that hap­pened to perceive it, who (as it seemeth) being none of the wisest, did presently spreade abroade throughout all the towne, and reported, that they had seene a daunce of dead men: and that it was greatly to be doubted, that some plague and mortalitie would follow after it. Cer­taine it is, that it is much the worse when as such fooles doe finde others as very fooles as themselves. For else it might happen, that their trumperies and deceipt­full illusions which they prepare to abuse others, would fall vpon their owne heades; and they might chaunce, at some time or other, to be so well marked for their la­bour, as they would remember it all their lives after. But if these maister fooles doe gaine little or nothing in play­ing the divelles towardes such as are more divelles than themselves: So doe they as little advantage themselves when they thinke to terrifie and make afraide such men as are wise, and of a minde settled and assured, and who doe not easely, or without good proofe and triall, be­leeve all things to be Spirites, which doe appeere hide­ous and strange vnto them.

To this purpose there is a very notable Historic reci­ted by Lucian of Democritus an excellent Philosopher in his time.In Dialogo [...]. Democritus being willing to withdrawe him­selfe into a solitary place, that hee might the more at his ease intend the study of Philosophy without being trou­bled by any body, made choice of a sepulchre that was large and deepe in the ground and seated without the ci­tie of Abdera; within the which enclosing and shutting himselfe vp, hee beganne to write and compose many things containing matter of notable and great learning: The young youths of Abdera (who esteemed him little [Page]better than a foole,) being advertised heereof, apparelled themselves in the habite and shew of spirites: and tak­ing vnto them blackeroabes, and certaine hideous vi­sardes made like in shape vnto dead men, having their sculles bare and naked: they did environ the sepulchre round about, dācing, leaping▪ & fetching their gambolds in a round, never ceasing still to intermingle straunge cries and voyces in their dauncing. Democritus for all this mummery, would not so much as lift vppe his eyes from his Booke, but continued still writing of somthing all that time. But in the end, being weary of their cries and noyse, he sayde vnto them, Cease, cease, my friends to play the fooles thus as you doe, and vse your fooleries to some others, for I knowe you well enough. Neverthelesse, Guido Cavalcanti did in another forte aunswere certaine yoong Gentlemen of Florence that came to feare and terrifie him within a Churchyard, where hee was verie busie and intentive in coutemplating certaine auntiént Toombes and Sepulchres: For (as Boccace affirmeth) having of a long time forborne them, and endured all the bravadoes and inventions that they could devise; when at the last they vsed vnto him this speech, Guido tu rifiuti desser di nostra brigata, ma eccò quando in aurai trouvato que Iddio non sia, che aurai fatto.

Wherevpon, he retyring himselfe from them, made them this answer: Signori: voi mipotet [...] dire à casa vostra, cio che vipiace: that is, my Maisters, you may say vnto me being at your owne home, what you please: meaning by that gentle frumpe, that the sepulchres and church­yardes, were the dwelling houses of such as they who molested him: that is, that they were little better then as dead men, because they were ignorant and enemies to the learned. Such an aunswer as this you shall hardly finde amongst all the Greekes: and Democritus might well have spoken it to them that went about to make him afraide. Notwithstanding, the answer that he gave them did so touch them, that knowing thereby his great [Page 78]constancie and assurance, they left him in his sepulchre without counterfaiting themselves any more for spirits to molest or trouble him.

Common places of exe­cution suspe­cted for spirits to walke in.Next after Sepulchres and Churchyardes, the Gibets or common places of executions, are greatly feared of the vulgar sort, who do thinke, that spirits do haunt and frequent there also. And for that cause, such fooles doe never cease haunting those places, of purpose to feare and terrifie such as passe neere vnto the same. To make short, those places are so frightfull in the night time, to some fearefull and timorous persons, that if they heare the voyce of any person neere the place where any be han­ging, they will thinke it is their spirits or ghosts that doe walke thereabouts, I remember me of a good iest which was once tolde me; how in the Country of Mayne, there was a fellow, a notorious thiefe and murtherer, well knowne vnto all his neighbours, who by the sentence of the Lievetenant for criminall causes hee committed in Mauns, was condemned to be hanged and strangled, and was sent from thence backe to his owne Village wherein he dwelled to be executed, and there to be set on a Gibbet, standing vpon the high way from Mauns. Some few dayes after his execution, a certaine man tra­velling that way, where his bodie hanged, found himselfe verie sore wearied, and laid him downe to rest vnder a tree not farre from the Gibbet. But hee was scarse well setled to his ease, when sodainly behold there commeth by, another passenger that was going towards Mauns, and as he was right over against the gallowes where the dead body hanged, (whom the partie knew well when he was alive,) he called him by his name, and demanded of him, with an high and lowde voyce, (as iesting at him) if he would go with him to Mauns. The man that lay vnder the tree to rest himselfe, being to goe to Mauns likewise, was very glad that he had found companie, and said vnto the other; Stay for me a little, and I will goe with you. The other to whom he spake, thinking it was the [Page]theefe that spake vnto him, hasted him away as fast as he could possible. The man vnder the tree arising vp, ranne after him as fast, with a desire to overtake him, and still he cried, Stay for mee, stay for mee: but the other had not the leasure. For his feare had set him in such a heate, thinking still that the dead thiefe, followed him at the heeles, that he never left posting, till he was quite out of breath. Then was he forced to stay whether hee would or no, and to abide till the other that followed did over­take him, who by his presence, brought him to be againe of good courage, when he saw that his feare was meerely vaine and senselesse.

Now although (as I have saide) Churchyardes Sepul­chres and Gibbets, be common and vsuall places where vnhappie youthes doe make their resort to play the spi­rits: yet so it is, that sometimes their audaciousnesse pas­seth further,Of counter­fait spirits that vse to haunt mens houses for good cheere or las­civiousnes. even to the dwellings and houses of men, wher they have a hope, either to carowse the good wine, or to inioy their lascivious loves. And thereof commeth the old French proverbe:

That is,

The tales of the Queene of Navarre, and of Boccace, are full of these dissembled spirits, such as in the end have beene discovered, not without receiving the due cha­stisement of their deserts. And it is not to be doubted, that if the true meaning of our lawes were pursued and duely followed:Directarios qui in aliena caena­cula furandi animo se confe­runt. Li. Sacularis D. de extraord: crimimbus. such lewd persons should bee as grie­vously punished; yea, and more severely then simple theeves. For I know not better how to terme them, than plain & manifest Burglarers, who do enter violently into other mens dwelling houses, with an intent of stealing, little other then felonious: to whom our Civill Lawyers have appointed this punishment, that either they should [Page 80]be sent to digge in the Mynes of mettalls, or at least to suffer the Bastinado. But that paine is too easie and gentle for them; and I may well say, that their behaviour doth deserve to bee punished with death, as all privie and se­cret the [...]ves are, according to the quantitie of the summe, the qualitie of the persons, and the circumstances of the places. For their Act is farre more heinous then simple theft or fellowe: Forasmuch as besides that they go with an intent to robbe and spoyle, they do endevour also to sollicite and overthrow the honour and honest reputati­on of women: of the which, both the one and the other is punishable, and especially, if there happen any adulte­rie, for that alone deserveth paines of death. It is not once, nor seldome that such sort of spirits have beene discove­red by the Magistrate, and sharply punished according to the exigence of the cause, either with death or perpe­tuall infamie. But it is not in our age and daies onely, that these pranckes have beene vsed, but even almost two thousand yeares ago, or thereabouts. Plautus in his Co­medie intituled Mostelaria, faineth, how by a cunning sleight and devise of a servant, an olde man his maister, was made beleeve, as hee came home from out of the Country, that the spirits did haunt his house: and that therefore, both his sonne and he had forsaken and aban­doned the same in his absence. And this the servant did, that he might the better cover and conceale the loose and dissolute behaviour of the sonne from the father, and the better to colour the sale which bee had made of the house.

Of counter­fait spirits af­frighting folkes, causing the death of persons by their illusions.And what shall wee say of those, who counterfaiting themselves to bee spirits in an house (where themselves are domestically dwelling,) doe thereby cause the death of some other, by their lascivious and lewde behaviour. For my owne part I do hold, that they ought worthily to be punished with some arbitrarie paines & torments. And I can give you an argument or experiment of the like deede in a manner, whereof our Civillians do make [Page]mention.Licinius Ruffi­nus incompara­tione legum Mosis & Iuris­consult. Certaine foolish young men did so rudely cast or tosle vp one of their companions, that being throwne somewhat higher into the ayre then was reasonable, he fell downe so vnhappily, as his whole body was bruised and crushed together, in such sort, that hee died very shortly after.Vlplanus li. 4. § cum quidam D. ad leg: Cornel: de sicar. Iuris­consult. A. in Furti § cum eo D. de furtis. Lusus pernitio­sus imprimitus esse non debei. Glos. in l. si quis aliquid D. de poenis. Arg. l. penult. § vlt. D de extraordin. criminib. & l. vlt. D. eodem in verbo. pro mode admissi actio dabitur & ibi Paulus de Circ: latoribus qui serpentes cir­cumf erunt: lo­quitur. The Lawyer Vlpian saith in this case, that those gallants which thus caused the death of this their companion by their foolish wantonnes, were punishable as homicides and murtherers by the law Cornelia. As also they in like case, which doe engender such feare in the hearts of men, being given to be superstitious and fearefull, so as they die thereof, ought to be punished by the same reason. And Accursius saith, that they which do in this manner feare and fright folkes, ought (according to the lawes) to bee exiled and banished, although the death of the parties do not happen therevpon. But if so be any do die thereof, he gathereth by divers lawes, that then they which were the causers of such death, should be punished extraordinarily. But all this Discourse of Accursius, is vppon the exposition of a certaine law of Paulus the Civilian, who saith: ‘Whosoever shall do any thing whereby the simple spirits and mindes of men shall be frighted & terrified through over great super­stition: The Emperor Marcus willed and ordained, that such a one should be banished into some Island.’ And yet for all that, did not Accursius either more or lesse, vnderstand the meaning of the law which he took vpon him to expound.The French word is, Sar­latans, wherby is ment a kind of men, who in Arabia, Si­ria, and other th'East coun­tries do vsual­ly, by a kinde of charm, take vipers, scorpi­ons, and other serpēts in their bare hands, & so carrying them about, do sell them. For even those very lawes which he alledged by way of argument: to what purpose doe they serve, as touching his explication? Their scope is not to entreate of any other thing, then of the Arrabian Scopelisme, or of those mountybanckes the which did vse to carrie about Serpents: and not of any manner of feare conceived or apprehended through superstition. But this is in some sort pardonable in Accursius, who had not thoroughly searched nor turned over the good bookes of the antient Writers. And therefore he could [Page 81]not so well expound any of those lawes that were drawn from the auntient histories. For the truth is; that the or­dinance of Marke Antonyne the Emperour, specified and declared in this law, doth leade vs as it were by the hand, to the interpretation and vnderstanding thereof; if wee regarde by the historie it selfe, the true motive that cau­sed that Emperour to make this Ordinance. Now the historie may well be gathered out of Iulius Capitolinus, who saith; that a certaine Impostor or cosening Decei­ver, making a speech in the field of Mars, In vita Marci Anto-philoso. vpon a wilde Figge-tree, tooke vpon him to fore-tell and prophecie, that the end of the world would bee very shortly after, if that he at such time as he came downe out of that tree, were changed into a Storke. And within a while after, he descending them, let flie from his girdle, a Storke that he had hanging thereat, thinking by that devise, to have deluded and blinded the people: but he did it not so se­cretly, but he was discovered and apprehended and led before the Emperour Marke, who pardoned him: How­beit he made an ordinance, by the which hee defended all men, of what condition and qualitie soever, not to feare and terrifie any man through superstition, and vn­der pretence of religion, vpon paine to bee banished, as we have said before. So that you may see the true sense of the law, drawne from this historie: albeit the punish­ment which Antonyne ordained, were lesse rigorous then it ought to bee. For considering the greevousnes of the offence, (namely, to ingender and breede a feare in a whole people, vnder pretence of a false miracle:) death it selfe was but a iust and due reward for the same.Of Impostors and deceivers taking vpon them to be a­dored as gods or deceiving men vnder a colour of re­ligion.

Vnder the like paines also ought they to passe, who doe give themselves out to the simple and credulous people, to be adored and worshipped as gods, and vnder the vayle and colour of religion, do deceive and delude men: faining themselves to be the soules of holie persons, or such like spirits, with an intent to cause themselves to be respected and honoured, and that thereby they may [Page]attaine to the top of their desires, bee they good or bad. Hann [...] the Carthaginian and Psappho, did nourish birdes in a cage, learning them this lesson to say; That Hann [...] and Psappho were gods. Lucian recounteth a notable Im­posture of one Alexander, [...]. who nourishing in private a certaine gentle Serpent, (whereof there are many the like in Macedonie,) made the people of Pontus, (inhabi­ting about the Euxine Sea, men of a grosse & sensuall vn­derstanding) to beleeve that it was the god Esculapius. And by that meanes hee plumed and fleeced them of their mony, giving them nothing but fables and false oracles in paiment. This false Prophet lived even in that verie time wherein Lucian and Athenagoras lived, who made mention of him in some of their works: And these two persons were living vnder the raigne of Antonyne the Philosopher, and before him, vnder Antonius Pius. Be­fore their time lived Simon Magus, who did so cunningly charme and enchaunt the eyes of Nero, by his false mira­cles, and did so faine himselfe to be a god, that Nero in­steede of punishing him severely, (as he ought) was per­swaded to erect an Image vnto him, set aloft on an high pillar, wherevpon was written;n="a)" The writing was in Latine Simoni Deo sancto: But the Ecclesiasticall Historians, who have written this historie of Si­mon, have bin deceived in the name of Semo Fidius sanctus: a god which the ro­mans wor­shipt, whom they tooke for Simon. To Simon the holie god. That great and notable Magician Empedocles; and be­fore him Pithagoras, by their impostures, would have made the world beleeve, that there was in them a kinde of divinitie, I know not what. For the same Pithagoras fained, that hee had beene in hell, and was come from thence: and he tooke vpon him to recite vnto the people of Crotona, all whatsoever had happened vnto any of them particularly: so that he was generally esteemed for ever after, as a man highly beloved of the gods, asn="b)" Li. 5. de vita philosophorum. [...]. Dio­genes reporteth of him. And as touching Empedocles, we have yet extant certaine verses of his, which he made be­fore his death: and by them he chanted and gave it forth vnto the people of Agrigentum, his fellow Cittizens, that he was no mortall man, but a god immortall: and a be­nigne and favourable god that soiourned at that present [Page 82]amongst them, to the intent he might ayde and succour them that did invocate and call vpon him. And in truth, after he had made those verses, a humour tooke him to cast himselfe into the midst of the flaming fire of Mount Mongibel, to the end, (that disappearing on a suddaine from the sight of men, and so being no more seene,) it might have beene imagined, that hee was flowne into heaven. But the flame more iust then he, discovered his imposture; for it cast vp againe from below, one of his slippers or pantables: and so it was knowne, that this poore and wretched braine sicke Philosopher, was there burnt and consumed to ashes. Neverthelesse, such im­postures and illusions as these, have gone farther then to meane and small persons: For even the greatest have somtimes helped themselves by them, to insinuate them­selves by little and little, into the mindes and affections of men vnder the covert and colour of religion. The king Minos, the law-maker of Candye, at such time as he had a purpose to bring in, and establishe lawes in his realme, fained, that Iupiter did daily speake vnto him face to face: and that he was (as Homer saith) his [...]; that is, his familiar: and one with whome, he had private and spe­ciall conference. The which got him such fauour with the people: that his name growing therevpon to be fa­mous, and of great credite, he gave such a countenance and authoritie to his lawes, that they were kept and ob­served longer then were any other amongst the Greeks.In Politicis. And Lycurgus also (as Aristotle writeth) did serve him­selfe of this devise, for the establishing of those lawes which he instituted and made in his Common-wealth. Numa Pompi [...]ius, king of the Romans, did likewise faine, th [...]t the Numph Egeria, had familiaritie and acquain­tance with him, and did informe him of those lawes which he prescribed vnto the people of Rome; a nation at that time very vnapt to be taught and instructed, and which could verie hardly (by r [...]ason of their fiercenesse and martiall courage) be tamed and brought to civiline, [Page]had it not beene by the onely meanes and colour of reli­gion. The Roman Chieftaine Sertorius, did help himself by the meanes of a white Hinde, to stay his souldiers from revolting: whereas otherwise, they being wearie of the warres, had a determination to yeelde or reconcile themselves to their adversaries. And Mahomet, his Dove (which he had taught to take corne out of his eare) was a principall helpe and instrument vnto him to make the Ismaclites or Arabians beleeve, that it was the holie-Ghost, that came to inspire him with that pernitious and detestable law, which he invented and instituted by the ayde; not of the holy-ghost (as he vannted) but of the Iew Abdala, and of Sergius an Apostata, & monke renied.

To be short, even in the time of our fathers, the Che­riffe and the Sophy of Persia, two notable hypocrites, in­sinuating themselves by degrees into the heartes of the people, vnder a pretence of religion, have gained so great authority and preheminence, that either of them seising of that province where they inhabited, have dis­possessed the rightfull and auntient possessours of the same, and have set their crownes vpon their owne heads. And why should we forget that superstition, which was observed at the enterrement of the Roman Emperours; which was as plaine an imposture, and full of deceipt and illusion as was any of those whereof we have before spo­ken? Every man knoweth, that when the dead bodies of these Roman Emperors were to be burned, there was a living Eagle set vpon an engine made of purpose: And assoone as the fire was kindled, the Eagle was suffered to flie away: and therevppon the common saying was: That it was the soule of the deceased Emperour which mounted from thence vp into Heaven (as Herodian wit­nesseth.Libr. 4. histor. Caesarum. In Apollogia ad Divesfrat.) And Iustine Martir affirmeth, that there was al­wayes one deputed and ordained by the successour of the dead emperour, who should vpon his oath averre, That hee had seene the soule of the emperour (which was said to be deified) to issue out from the pile of fire and to flie [Page 83]directly vp into heaven. The wordes of Iustine are these; [...].In vita Aug. sub finem. The same also dooth Dion write, who saith, that Livia the wife of Au­gustus did give tenne thousand crownes vnto Numerus Atticus Pretor to have an Affidavit made, that hee sawe Caesar Augustus mount vp into heaven.In lud. de morte Claud. Neronis. And Seneca re­citeth how Drusilla being deified by Caligula (who was both her brother, and her husband) he found out a fel­low that sware hee had seene Drusilla mount vppe into heaven: whereat when all men mocked and jeasted at him in good earnest, every body on all sides hissing at him, hee protested in the open Senate; That if from thencefoorth hee shoulde at anie time after in the open streete, and at mid-day see any man slaine whomsoever, he would never more be drawne to beare witnesse of it.

But before wee give over this our Discourse of impo­stures and delusions: I holde it not amisse to sette downe three Histories of this subiect the most notable and fa­mous, that were ever read or observed in any Authours whatsoever. For by the same it is to be scene, how three severall lewd and vngratious youthes for the enioying of their amorous and lustful desires, have ayded themselves with the cloake of religion, and have fained themselves to be gods.

Eschines that great and famous Oratour writing to a friend of his touching the variable and sundry traverses,Epist. 10. troubles, and daungers which hee had passed in the time of his travells and voyages abroade during his exile: a­mongst many others recounteth how hee came to lie at roade in the haven of Tr [...]ada, before that great and fa­mous towne of Troy, where hee went ashoare, to the intent he might refresh himselfe and his company from the travell of the Sea: and that hee might the more at his pleasure contemplate and satisfie himselfe with the Spec­tacle and fight of the Antiquities of Pergamus: and in reading the verses of Homers Iliads, he might marke out [Page](as it were) by the finger, and with the eye, these famous places and the rivers, and the situation of the campe of the Greekes and other antient monuments: and so con­ferre them with the Text of the Poet. Now in his com­pany there was one named Cimon a yong man light hea­ded, lascivious, and woonderfully addicted to his plea­sures, and to the haunting and courting of women. It so happened that there was a great and solemne feast day to be celebrated, wherein all the Virgins of the countrey were to be espoused; such as by lawe, and for their age were fit to be married. The number of these Damselles was very great: and such was the vse and custome in Treada, that they which were then to be married, must first go vnto the river of Scamandra, there to wash them­selves. And having bathed themselves therein, they must by an antient sacred ceremonie pronounce these wordes: Take O Scamandra my maydenhead. Amongst all these young spouses there was one yoong maiden na­med Callirhoe, a very faire and beautifull Virgin, and of a goodly tall and comely stature, and descended of noble and worthy parents, and shee came to the river to wash her selfe. Wee (saieth Eschines) who were stran­gers stoode afarre off, beholding all this mysterie of their bathing, as much as we might be suffered, and we were mighled amongest a great troope of people being cosins and kinsfolkes to the espouses. In this meane time Ci­mon had closely withdrawen himselfe out of the prease, and was gotten to hide himselfe within a little bushie place or thicket neere to the river, and had gotten vpon his head a garland of Roses. Now so it was, that before that day hee had layde a plot to play an vnhappy pranke with Callirhoe, such as wee will presently shew you. For the Mayden had no sooner doone washing of her selfe, and hadde scarcely made a [...]end of pronouncing these wordes; Take O Scamandra my maydenhead: but instant­ly Cimon issued forth out of the brake or thicket where he was hidden, and be ganne to say: Yea with all my heart, I [Page 84]will receive thy maydenhead: I am the river Scamandra. If I doe enioy thy love, I will make thee happy during all thy life after. Having so saide, he soone embraced the Mayden about the middest of her body, and so taking her vp he carried her to the place where he lay hidden, and there tooke his pleasure of hir. But neverthelesse this act could not long be concealed: for the fourth day after, at a cer­taine Procession that was to be celebrated in the honour of Venus, and whereat all the new married folkes must be present: Cimon would needes be there with Eschines, as having quite forgoten the lewd parte hee had played with Callirhoe? the which in reason ought to have re­strained him from being seene to be there. The yoong married wife Callirhoe having gotten a sight of Cimon, did shew him great courtefie and reverence; and withall, said vnto her Nurse, (pointing at him, and shewing him vn­to her with her finger;) See, yonder is the river Scamandra to whome I gave my maidenhead. The Nurse hearing her say so, could not forbeare from making a sodaine and great exclamation; and shee sharpely beganne to re­proove Callirhoe: which was the occasion, that it was soone divulged and published abroade: and it bred such a generall offence, as both Eschines and all his com­pany, for feare of being punished for the fault of one onely man, were constrained to get them away, and to set saile: and Cimon hied him away with them. And al­beit he for his parte was not punished as he did well de­serve: yet those others of whome wee are next to speake, were rigorously and severely chastized for the like.

Ioseph. libr. 18. cap. 4. Anti­quitat. Iudaie. Iosephus the Historiographer writeth how in the time of Tiberius the Emperour such an other scandalous acte happened at Rome, vnder the veile and coverture of the Sacrifices made to the goddesse Isis: There was at that time in Rome a noble woman named Paulina, no lesse fa­mous renowmed for her honesty and good behaviour, than notable for the nobility of her birth and parentage. This Lady was married vnto a Roman Gentleman cal­led [Page] Saturnine, a man well woorthy of a wife so sage and honest. With her there fell enamored one Decius Mon­dus a young Gentleman that was of good ranke and rec­koning, amongest those whome they called the Roman Knights. Now although it were so, that this Lady was of so honourable an house, and so rich withall, that to i­magin to be able to corrupt her, there was neither course nor meane to be hoped for: yet was this poore and wret­ched lover so besotted and bewitched with his love, that he would needs offer to give her two hundred thousand Drachmes (which by our estimate may amount to five thousand two hundreth pounds Turnois) vpon this con­dition, that he might enioy her company, but one night, and no more. But shee flatly refusing and denying him: and the young man seeing that he could not by any ma­ner of meanes nor devise winne her to his desire, he resol­ved with himselfe to famish himselfe to death, and so to end both his love and his life together. His determina­tion was not so secret, but a free-woman of his fathers, (who had to name Ida) did discover it: and as she was a woman naturally wicked and evill disposed, and withall, of a quicke invention, and one that was expert in a thou­sand suttleties and cunning sleights, none of the best: so did shee cheere him vp, and willed him to be of good hope, for the attaining of his love: And that she would so worke the matter by her plottes and devises, as shee would bring his beloved Paulina to cast her selfe into his armes. These speeches awakened the yong man, as if he had beene drawen out of a long and deepe traunce; and hee prayed Ida to bestirre her selfe, and to put in execu­tion what she had promised: protesting that hee woulde be so much, and so everlastingly beholding vnto her, that she should for ever after dispose both of him and of all his goodes at her owne discretion. Ida yeelded him manie thankes, onely shee demaunded of him fif [...]ie thousand drachmes, wherewith to performe her enterprise, and to make a conquest of the chasti [...]ie of Paulina: Mondus [Page 85]being no niggard of his money, but like a right amorous man, (who is alwayes ready to open his purse strings which are never tied (as the Greeke Proverbe is) but with a string of rush, didde presently furnish Ida with this silver, who having received it, beganne to fall to her worke: And knowing that it was but lost labour to secke by gifts and presents to allure Paulina to any follie; shee bethought her selfe of a most cunning and subtile pollicie. Paulina was much addicted to the superstitions and idolatries of the goddesse Isis: Ida therefore found the meanes to become familiar with certaine of the Priests that vsed to offer the sacrifices to this goddesse: And having first taken an oath of them, to keepe secret that which she should imparte vnto them, she presently presented them with five and twenty thousand drach­mes, promising them as much more, on condition they would so handle the matter as Mondus might attaine to enioy his desire of his love Paulina. These Priests being glad to see themselves possessed of so great a summe of money, and being as greedy to be fingering of the rest, if the businesse might be brought to good successe, did promise, that for their partes, they would so indevoure and plie themselves, that Mondus shoulde bee well and fully satisfied and contented. Heerevppon one of the eldest Priests amongest them (who, for his age, had got­ten the reputation of a sage and devout person with all the people) went foorthwith towardes Paulina, and having obtained libertie of accesse to her presence, so as hee might freely imparte his minde vnto her all alone, without any Arbitrers: hee tolde her, that he was come vnto her by the expresse commaundement of the God Anuhis (which was a god, having the face of a dogge, and was adored and worshipped together with the goddesse Isis) to let her vnderstand, that the god ra­vished and surprized with the love of her beautie, didde both pity and commaund her to repaire vnto him in his T [...]ple [...], [...] [...]ssage verie gladdely, [Page]and did afterwardes make her vauntes and bragges a­mongest other Ladies her friendes and familiars, howe much she was honored and esteemed by the god Anu­bis, as to be his love and favourite: And shee revealed it also vnto her husband, how Anubis had invited her to suppe and lie with him: the which her husband (be­ing no lesse superstitious than shee) did soone and easily beleeve: Besides that on the other side, hee knew his wife to be so sage and so chaste, that hardely would she be drawne to embrace the love of any other mortal crea­ture, but of her husband. Shee went therefore to the Temple, and after supper (which was prepared for hir with the Idoll Anubis) she was ledde vnto a bed by the great▪ or chiefe Priest of the godd [...]sse Isis, where Mon­dus did now attend her disguised like vnto Anubis: And you may imagine whether that hee (having her now layde by his side) didde not attempt more than once to reape that pleasure which had beene so long denied vn­to him. On the other side shee that beleeved it was the god Anubis that embraced her, did entertaine him with all the pleasure and delights that she could devise, sup­posing that shee did gratifie a god. Before the dawning of the day Mondus arose and gate him home to his owne▪ house. Paulina on the other porte returned very well a­payde and contented vnto her husband, recounting vn­to him what acquaintaunce shee had had with the god Anubis, and did not only in par [...]e the same her content­ment vnto her husband, but (as the fashion of women is, not to conceale that which they li [...]e in their hearts) shee beganne to make knowne vnto her friendes and fa­miliars (not without some touch of prow [...] speeches, and arguing a kinde of di [...]intie, which shee presu [...]d to be in her). How her beautie was so excellent, as e­ven the god Anubis had loved and desired it, and not on­ly desired it, but that it had pleased him to en [...]oy and take the possession of it. The which they could hardely be brought to beleeve, considering with themselves wh [...]al [Page 86]strange kinde of acquaintance and familiaritie that was: And yet on the other side, they knew not what to think of it, seeing they were so well assured of this Ladies cha­stitie. Now the third day after the adultery committed, Mondus meeting, by chaunce, with Paulina in the open streete, saide vnto her: O Madam Paulina, what a goodly thing was it of you to spare and save mee two hundreth thou­sand drachmes, which you might have put into your coffers, and have encreased your revenews therewith all? and yet ne­verthelesse you have yeelded vnto my amorous desires and af­fection. It cannot but greeve me, that thou shouldest despise thine owne Mondus, and yet after, vnder the maske and vaile of a God he should have his pleasure of thy beautie, ha­ving more iustly deserved it than any other whosoever. And when hee had thus spoken vnto her, he passed on to the other side of the streete, and so went on his way. Pauli­na sodainely became pale and red, still chaunging her countenaunce, according as shame and despite did di­versly transporte her; and in an extreame rage and an­ger shee beganne to teare and rend her garments, and to plucke her faire haires, and to wring her hands most pitteously. And being come to her owne house, shee discovered vnto her husband particularly, the villainous and dissolute parte that Mondus had played her, entrea­ting him, of all love, and by the affection of an husband which he bore vnto her, that he would not permitte the same to remayne vnpunished. Her husband incensed with wrath and choler beyond all measure, complained him of this villainous abuse vnto the Emperour Tiberi­us, who commaunded that informations shoulde bee preferred of this crime and offence: by meanes whereof the whole practise was discovered, as wee have descri­bed it. For amends and recompence whereof Tiberius condemned the Priests of Isis and Ida the free-woman (who had beene Mondus his bawde) to be crucified to death: And for a more notable token of his indignation he commaunded the Temple of Isis to be overthrowne [Page]and destroyed, and both her image, as also that of Anu­bis to bedrowned in the river Tiber. And as for Mon­dus, hee was contented that hee should onely be bani­shed into perpetuall exile, in regarde of the ardent love and affection wherewith hee was transported and carri­ed beyond the boundes of reason, which did in some forte excuse him: Howbeit notwithstanding that hee deserved some civil death for the iust punishment of his lewdnesse. For howsoever Oldradus one of our doctors of the Civill Lawe dooth in his Counselles excuse a cer­tayne amorous person, who was accused, for that in the rage and furie of his love hee had vsed Images of waxe made by Arte Magicke, Oldrad. consil. 101. col. 2. vers. tertia conside­ratio. and (that which is more abho­minable) had invocated the Divelles: yet Oldradus (by his leave, saving his better iudgement) had no occasion so farre foorth to excuse his amorous Client, but that hee deserved some severe punishment: were it onely but for this, bicause he had vsed Sorcerie, which is for­bidden, both by the Civill and Cannon Lawes. And be it that the rage of love is as great as hee would seeme to make it:L. multi. C. de venef. & ma­them. cap. 2. de Sortileg. yet so it is, that Sorcery is an Election and voluntary Deliberation of the minde: and therefore in the will of him that vseth it; the which can not be so excused, but that it is an acte and crime punishable and worthy of death. So that it is not the love that is to be punished as a passion of rage and furie, but it is the Sorcerie that is to be chastised as a crime most hainous. But let vs now come to the third and last imposture, be­ing farre more hatefull and detestable than any of the two former. It is recounted by Ruffine a Priest of A­quileia in his Ecclesiasticall Historie:Lib. 11. cap. 25. and thus it is.

There was (saith he) in Alexandria a Cittie of Egypt, a certaine Priest a Pagan, one of them that vsed to offer sacrifices vnto Saturne. This Priest was named both by his deedes and by his proper name, Tyrannus. Whenso­ever he fell to beinamored of any woman, either simple, Citizens wife, or any noble Ladie, and that he had a [Page 87]desire to have his pleasure of her: for the satisfying of his disordinate and luxurious appetites, hee would not sticke to come vnto their husbands, how great and no­ble soever they were, (who came vsually to present their vowes and orisons within the Temple of Saturne) and would tel them freely, that the god Saturne was inamord of their wives; and that they must not faile to send them in the evening to lie with him. Then hee (whosoever it was that receved this commandement) became wonder­fully glad and iocund, that his wife should be held wor­thie of the love of the greatest of the gods that were in heaven, and was reputed to bee father of all the other gods. Wherefore, having trimmed and adorned her to the vtmost of his power, with the best vestments, jewels, and trinckets that she had, he would also give her many goodly presents to bestow vpon the god; to the intent she might not be reiected and refused if she should come empty handed. This done, he sent her away to the Tem­ple, where Tyrannus received and welcomed her in the name of Saturne, and in the presence of an infinite num­ber of persons there assembled. And then shutting her vp within the Temple, he gave the keyes to a third per­son to be kept, and within a while after himselfe depar­ted and went away. Thus, when every bodie was gone and withdrawne to their owne home, and that the night was shut in, hee would then hide himselfe (I know not how) in some hollow place made in the wall of the Tem­ple, and there would enter into the image or idoll of Sa­turne, which was made in that fashion, that behinde it there was a great cleft or opening, by the which a man might well enter at his full length: and yet in all other parts it was so cimented & ioynd close to the wal, that no man could perceive the cleft opening on the other side. On all sides of the Temple, were lamps and tapers bur­ning: and whilst the dame was busie praying vnto Sa­turne, presently would Tyrannus sound forth a voyce out of the concavitie and hollownes of this idoll, (being made [Page]of brasse) and so would speake vnto the dame, who it is not to be doubted, whether she were not at the instant surprised both with feare & ioy: with feare in hearing, (as she imagined) a god speake vnto her: & with ioy, because a god would vouchsafe to speak vnto her so familiarly, & to court her. So (not knowing or conceiving any thing of the fraude that was in the meane while intended to her dis [...]onour) she would with great ardour and attention, give eare vnto that which Tyrannus (hidden within the image of Saturne) did speake vnto her: which was, to in­cite and allure her to the mutuall pleasures of love, and to bring her into a passion of amorous desires. After he had thus preached vnto her sufficiently in his owne fan­cie: suddainely (I know not by what Art) he would make the l [...]mps and tapers throughout all the Temple, to be exting [...]ished; and then emboldening himselfe vpon the darkenesse of the night, he would descend from the idol, and so fall to accomplish with the woman his accur­sed and abhominable villanie. Having by this meanes and devise, abused many chaste and honest women. It happened that one Ladie of rare chastitie and pudicitie, was to follow the same daunce and being shut vp with­in the Temple as she was one that did abhorre the crime of adulterie, (with whatsoever title it were covered or coloured) so did she beginne to give attentive eare to the voyce that sounded from the idoll: and having at length conceived and observed that it should bee the voyce of Tyrannus, she arose much troubled and disquieted out of bed where she lay, and repelled Tyrannus from her, to the vttermost of her power: Afterwards, the day light appearing, she returned exceeding angry to her house, where shee recounted to her husband, the wicked­ness of the adulterer. The husband incensed with the indignitie of the iniurie offered vnto his wife, (which hee held as being done to himselfe) did not faile to frame an accusation against Tyrannus, and followed the same so roundly against him, pressing him so harde [Page 88]with the lewdnes of the deede, that in the end, he confessed all the good pranckes and pageants which hee had played, in violating and abusing the honour of the best and fairest women of the Towne: Whereof, being du­lie attained and convicted, he was condemned to suffer a shamefull and deserved death. The Painims that dwelt in the Cit [...]ie, being a great number, seeing the crime so manifestly discovered, as there was not almost any house amongst them, that had not received some scorne of in­dignitie; and where this publike plague of Tyrannus had not given some mortall attaint touching the honour of the husbands, in the reputation of their wives, whome they saw to be made adulteresses, and their daughters ra­vished and defloured, and their children basterdized: All of them incensed with an extreame rage and choller, rushed violently to assaile the Temple of Saturne, and breaking his idoll in peeces, they pilled and spoiled the gifts and offerings that had beene presented vnto him: and pulling downe the Temple, they vtterly razed it and layed it even with the ground.

This historie is not mentioned by Ruffin onely:Lib. 7. cont. Inlianu. but I remember that Saint Cirill, writing against Iulian the Apostata; doth set it downe in this sort. ‘In the Tem­ples of Saturne (saith hee) the Ministers and Priests themselves, have beene discovered to bee theeves and vio [...]ters of holy marriage, ayding themselves therein with their idoll, to whom they sacrificed day by day. Oh how many and how great were the lamentations of those that found themselves abused? A certaine grave Matron of honest birth and education, was cal­led from the bed of her husband, to enter into the open house of whoredome, vnder the pretence that it was for the vse and service of god: whose name they abu­sed to cover their adu [...]eries. And (that which was most vntol [...]able, and of all other villa [...]ies, the greatest;) by long [...]stow & continuance, the crime of thes [...] pr [...]ests had taken on such sooting, that it was reputed an hap­pie [Page]deede: and by an vnbrideled lycenceit came to be set to sale for gaine and profite: And even those which had beene drawne to commit adulterie, could not con­ceale their voluptuous and vnlawfull copulations.In his Deca.’

I could adde vnto those three Impostures, that same whereof Boccace maketh mention, of the Monke. Albert, who counterfaited himselfe to be the Angel Gab [...]el; to the intent he might inioy his lascivious desires of a cer­taine Lady in Ʋenice. Lib. 1. Titide Simul: Relligi. And Baptista Eguatius delivereth it for a true historie: and he maint [...]yneth, that it happe­ned in the citie of Venice, and that the Monke was puni­shed. For my part, I will not assure the same to be true, no more then I will assure many things to this purpose, which Sleydan, Lavater, and other Protestants have set downe in their writings; the which ought so much the more to be suspected, because their intention is alwaies to oppose themselves against the honor of the Clergie,Pardon him in saying this, for ill will, ne­ver said well. and to spare nothing, (bee it by right, or by wrong) that they thinke may bring them into the scandall and dislike of the world. But this shall suffice to be spoken touching things both naturall and artificiall, by which the senses of the fight and of the hearing, may be deceived, be they never so found and entyre. It is now meete and necessa­rie that we come to the Senses, and to the Phantasie, the which being corrupted, either accidentally or naturally, it is not to be doubted but they may be deceived and a­bused in mistaking one thing for another.

CHAP. IX.
That the Senses being altered and corrupted, may easily bee deceived.

IT the S [...]ept [...]eq [...]es had not so earnestly defen­ded and maintained the falsenesse and vn­certainie of out knowledge, by meane of the senses. Which they affirmed to be decei­veab [...] [...]h [...] opinion had [...]ot him hested at, [Page 89]and reiected by all learned men, as it hath bin: neither had they bin so hardie as to conclude, that nothing could be cōprehended or knowne in certaine. For howsoever the senses may somtimes be deceived, (as we must needs cō ­fesse) yet ought not therefore to be inferred any generall conclusion; that our senses being sound and entyre, may be deceived; or if the senses be deceived, That therefore the fantasie of a wise man being sound and entire, should be violated and corrupted.

And as touching the Fantasie of one that is wise and discreete, Spherus, the disciple of Lenon, How the Phantasie & Senses may be deceived, and how not. doth seeme (in my iudgement) very aptly and properly to distinguish betweene that which in the Fantasie, is probable, or see­ming to be true; and that which is comprehensible in very deede, certainely and truely. For one day, being in­vited by the king of Egypt Ptolomeus Philopater to a ban­quet; and a disputation being begunne at his table, tou­ching the opinion of a wise man, Spherus denied that a wise man did holde any opinion. The king purposing presently to disprove his saying, and to argue it to bee false, caused certaine fishes made of waxe and cunningly painted, (as if they had beene lively and naturall fishes,) to be brought and set vpon the table before him. And Spherus being deceived in them, the king beganne to tell him out alowd, that he had consented to a false opi­nion. Wherevnto, Spherus gave a prompt and readie an­swer, saying; That in a probable kinde of coniecture he did take them to be fishes, but that his fantasie did not therefore consent vnto it. For there is (quoth he) a great difference betweene the fantasie that iudgeth of a thing probably, and that which comprehendeth or knoweth it in certainety. So then, if a man be sometimes deceived, as touching things naturall or artificiall, (of which, wee have formerly spoken and intreated at large) in taking them at the first sight for things supernaturall and predi­gious: or if one doe mistake things artificiall insteede of naturall, yet nevertheles that maketh not, that his fanta­sie [Page]should therefore be deceived, or that his senses must needes bee troubled and altered. That artificiall Cow which Miron made, was so cunningly wrought, that mo­ny men seeing it afarre off, did take the same to be a na­turall Cow.In Eliacis. The Grapes painted by Zeuxis; and that Mare which was at Elide, (of both which, Pausanias spea­keth) were so well and artificially made, that the very birds and horses were deceived in them.Of this vayle, and of the grapes, Plinie speaketh in his 30. booke and 10. chap. of his naturall hist. and Seneca in his 10. booke of Contro: in the 5. contro­versie. I could speake also of that painted Vayle, and of the Prometheus, of Parrhasius, and of the Venus of Praxiteles, or of Apelles, all which, were peeces of excellent workmanshippe, and did so well represent the lively naturall, as they were taken by many for true and naturall. And yet neverthe­lesse, according to the speech of the Philosopher Spha­rus, albeit a man might say, that the eyes being abused in them, did create a false fantasie: yet was it but a probable fantasie which would soone vanish away, by the contra­diction which the true and entire fantasie of a wise and discreete man would conceive thereof, and yeelde vnto in himselfe.

How, and in what case the Senses & the phantasie may be held to bee indeede cor­rupted, both ioyntly und severally.But what shall we say when the Senses and the Phan­tasie bee indeede corrupted and altered? Heerein it is needfull to consider, whether both of them together be corrupted; or whether the senses onely be so. For if the Senses and the Phantasie bee both violated and woun­ded, it is to be taken for an infallible truth, that then there is some Madnes or Frensie: and such a man can compre­hend nor vnderstand nothing soundly and truly. And if the senses only be altered; it followeth not that the fan­sie (which remaineth sound) should (after Spherus opini­on) imagine things otherwise then according to the truth of them: And if it doe sometime imagine them, accor­ding as the senses deceived will make it to beleeve; yet so it is, that either by considering thereof in and of it selfe, or by the helpe of such discourses and reasons, is it shall receive from others: it will in the end come to raise and revive it selfe, and to take a full and certaine notice of [Page 90]that which the senses wandring and straying, had in some sort taken & detained from it. Somtimes also (I wil not de­nie) that the senses offended and corrupted, may draw the phantasie, (though sound and entire) to their false per­swasion: But when the phantasie is thus deceived, it is by reason, that the senses are for a season so obfuscated or invenomed with certaine vapors arising into the braine, that the contagion passeth from thence into the phanta­sie, and maketh it to imagine all things false and absurde, as long as those vaporous fumes doe continue turning within the braine: but afterwards, they being extinct or vanished, it will come againe vnto it selfe, & wil soone dis­cerne, that that which it earst saw, was meerely false and vntrue.

Of false visi­ons seene by drunkards, and the cause thereof.Heereof we may have a lively example in common drunkards, who having drunke wine immoderately, by meanes of the fumes mounting vp into their braines in great aboundance, doe see and imagine a thousand things, all of them meerely false and vntrue. They doe thinke that they see mountaines move, and trees walke: and (that I may speake as doth the Satyrist:)Invenal in Sa­tyr.

They suppose the heavens to runne round; and that there is two candles at the table when there is but one. And the reason is, because their spirits being stirred by the force of the heate, doe moove and runne round about within their heads, and so doc make things to appeare vnto them mooving or double. But Saint Ambrose, in my iudgement,Lib. d. Helia & I [...]unioc. 16 doth most lively and natural­ly expresse drunkennesse, and the effects which it en­gendreth, and especially those false visions which [...] per­swadeth. For having largely inveighed against it, hee thus speaketh; [...]inc clium vanae imagines chrijs, incerti visus, vnstabi [...] greffus [...]bras transilium sape sicut foveas. Nutanhis cam fatle t [...]a su [...]ito erigi & inclimari videtur [Page]& quafivertatu [...]. Tu [...]entes in famous ruunt, & solum [...] ­nibus apprahendunte aut concurrantibus moutib [...] sib [...] viden­tur includi. Murmur in auribus ta [...]quam maris flustuantis Frugor & resonantia fluctu littora. Canes sividerent leones arbitrantur & fugiunt. Alij risu solvun [...]ur incondito: Alij in consolabilt moer [...]re deploriant: Alij cer [...]unt irrationabiles pavores, vigilantes somniunt, Dormientes litigant, that is, ‘Of drunkennesse commeth false imagnations, vncer­taine sights, and vnstedie steppes. Drunken men do vse to start and leape at shadows, as if it were over dit­ches. They imagin, that as their faces, so the earth doth moove and reele vnder them; that it stirreth now vp, now downe, and that it rolesh and turneth round a­bout. Feare causeth them to tumble to the ground, and to claspe the earth with their hands: and they thinke themselves on all sides invironed and shut vp within mountaines. They have a noyse sounding in their eares, as if it were the waves of the sea beating and rebounding against the shore. If they see dogges, they suppose them to be Lyons, and she from them. Some of them doe even burst with immoderote laughter: o­thers doe weepe without admitting of any consolati­on or comfort: others doe see fearefull sights, and are wonderfully astonished at them: and to make short, they dreame waking, and wrangle sleeping.’ The like did Plenie write before, that to the same purpose; to wit.Lib. 14. cap. 21. that drunken men are frighted with such horrible and featefull visions, that the same are vnto them, as a beginning of hell torments, for so are his proper words. Lauater, in expounding a place of Salomon touching drunkennesse, where hee saith; Ocul chriorum vidobunt a [...] [...]as: Prover: 23. vnderstanded by the word Straungors, strange visions and me [...]vellous apparitions, whereof drunken men are falsly perswaded. But vnder his correction, I say that this place ought to be vnderstood otherwise: Your eyes shall see strangers: that is, Strange women, or women of a strange nation: of whom you shall desire to have the [Page 91]company: which by the law of Moses, was expresly for­bidden: lest that the Israelites falling to commit who or­dome with strange women, should worship also their strange gods, and so become idolatours. In the Hebrew text of Solomon, there is plainely in the Feminine Gen­der, Zaroth, which is ever taken throughout all the Bi­ble, for strange women, and not for strange thinges. And truely experience teacheth vs, that drunken men do licentiously runne on to all kind of loosenesse, whor­ing and riotousnesse: And (that I may speake as Seneca dooth) Libidinosus chrius ne cubiculum quidem expectat: Li. 12. epi. sam. Epist. 84. sed cupiditatibus suis quantum petierint sine dilatione per­mittit tunc impudicus morbum profitetur & publicat. i. ‘The lustfull Drunkard never stayeth for a Chamber to satisfie his luxurious desires, but yeeldeth vnto his lusts whatsoever they covet, without any delay: And then, shamelesse as hee is, he both boasteth and pub­lisheth his corruption and lewdnesse.’ In briefe, wine taken without measure, is the firebrand and bayte, not onely of licentiousnesse and whoredome, but of all cru­cltie, as appeared in Antony: who as Plinie saith, Ebri­us ad evert [...]ndaw rempublicam accessit: So is it also of te­meritie and audacitie, as may be seene in Tullius Cimber, who (as Seneca writeth) being demaunded, wherefore hee became one of the murtherers of Iulius Caesar, aun­swered, Ego quenquam feram qui vinum ferre non possum? That is, Should I beare or suffer any man, that cannot beare or carry wine? Surely, a proper reason of a murtherer, to say, That he could not endure with patience the power and greatnes of a man, seeing hee coulde not carry the wine that hee had drunken. But this shall suffice to bee spoken of drunkennesse: of the vices and effects wher­of, both the Poets, Philosophers, and Orators are full; whome wee neede not heere to alleadge, much lesse to sene downe particularly, that which might be written thereof; seeing the scope of this Treatise is not to speake of any other thing than of false visions.

Wee will now come to the Senses, which being alte­red and offended,Of diverse means wher­by the senses are corrupted and deceived, and first of the sight. do not for all that darken nor wound the fantasie and minde of man, but that the same dooth alwayes take their impressions for vaine and false, as knowing well, that they doe proceede of the alteration and malady of them,Of suffusions or running of the eyes, and other malla­dies whereby the sight is deceived. either naturall or accidentall. And first of all we will sette downe the suffusions of the eyes which do possesse the organ or instrument of the sight. They which are seized with this malady, doe sometimes (to their thinking) see flying before them little gnattes: and sometimes little atomes, both blew, greene, yellow, and of diverse other colours: and sometimes a kinde of darkesome and obscure things (I know not what:) and sometimes little buttons of wooll, and of a spiders web: and if they be neere vnto a candle burning, they will i­magine that they see a circle round about it. Ierome Cardan writeth thus, in his youth and tender yeares, he had a custome every morning to see before him a thou­sand figures that leapt and danced round about his bed: and he held, that they were properly Specters: at least, we may coniecture so much, by the discourse which he maketh of them. But (good man) hee did not consider first of all, that he was then in the age of infancie: The which (by the authoritie of Aristotle, and daily experi­ence) is most subiect to perceive false visions: Besides, hee did not remember, that hee had (perhappes) some suffusion of the eies, or some mist and dimnesse that remained in his sight after sl [...]epe, at such time as he sup­posed himselfe to see so many [...]igures. And I marvell much how such a dreame or errour could continue and dwell with him, even in his riper y [...]eres: And that his iudgement and fantasie being made sage by continuance of time, hadde not perswaded him the company of that which his senses seemed to have received. But seeing it was his custome to make men beleeve whatsoever came of his owne faucie, and to mocke at that which others affirmed: wee will leaved h [...] to his owne hum [...]rs and [Page 92]complexions, and proceed on to other maladies, where­with the sight being touched, is commonly deceived and abused.

It is a thing very sure and certaine,Of a disease causing dark­nes or dim­nesse of the sight, and ma­king it to see two things for one. that when anie thicke and grose matter is fastened or gathered to the fleshy sinew of the eye; and that the patient is of a grose, fatte, and corpulent complexion, there ingendereth a disease of the sight which the Arabians doe call Halahol, a name, in my opinion, that commeth (as doe most of the Arabian wordes) of the Hebrew, Halaila: which signifieth Night and Darkenesse: for they which are taken with this infirmity, have their sight, in some sort, darkened and obscured, and they doe see (as Abenzoar saieth) two things for one.Lib. 1. cap. 1. Tractat. 8. Those also which be goggle eyed, which doe cast and rowle their eyes overthwait or acrosse, doe endure the like, so as for one head of a man they doe imagine they see two at once;Of swellinges in the eyes. when there is a­ny swelling in the eyes, all things do appeare and seeme to be red: And when a man is sicke of the yellow Iaun­dise, whatsoever hee seeth about him on every side, will appeere to be yellow, and of the colour of saffron:Of the yelow Iaundise. by reason of the cholericke humour which lieth like saffron in the eyes. And to make shorte, Aristotle telleth vs, that there be some men, who by some accident have their eyes so depressed and darkened, that they doe imagine themselves to see in the aire neerevnto them as in aglasse, their owne proper and bodily figures, which dooth a­stonish and amaze them so much, or more, then as if they had seene their owne proper shadowes, or their spi­r [...]tes abstracted from their bodies.

Next to these are such as are squint or bleere-eied:Of squint eies or bleere eies. for they have their sight very weake; and they can not well see or discerne any thing, except it be neere at hand: or else they must help to strengthen their sight with spe­ctacles. The Latines (as Festus writeth) did name them Lusciosos, and the Greekes [...], as if a man should say, The eyes of a flie. And this maladie or infirmitie [Page]may very well come by accident: And it is principally incident to them that doe vse night and day to handle Bookes, and such as be studious. For these persons a­farre off wil take many times, white for blacke, and black for white: And they will be sometimes so deceived, that themselves will be ashamed to tell what they imagined themselves to have seene.

And what shall wee say to those men, who casting their eyes a long time vpon some sensible things that are excellent, will have their sense so dimmed and confoun­ded,Of the senses hurt by the excellencie of the subiect. Sensibile ex­cellens laedit sensum. as they will see nothing truly. It is a thing most cer­taine, and a maxime in naturall philosophie, That anie sensible obiect which is exceedingly excellent, dooth destroy, dull, and hurte the sense being lesse excellent. And for ex­perience touching the sense of Hearing. Those which doe inhabite at the Head or Saults of the river Nylus, do become deafe, by reason of the great noyse which the water maketh in descending from the steepe rockes and high mountaines:Of the hear­ing. so the musique of the Lute is lesse vn­derstoode and perceived by the eare, when the strings are stricken with a rude, rather than with a tender and gentle stroke. The sound of a Bell, or some other such violent and lowde sound carried through the concavitie and hollownesse of the eare, destroyeth the melodious sound of the Lute or of the Harpe, so as it shall be lesse discerned and vnderstoode. The like may we say of the Touch and of the sight; the which if they be opposed and presented to any sensible obiect that excelleth, will loose their proper and naturall functions. And as con­cerning the sense of Touching.Of the tou­ching. Haemodia Tor­por sluper, tac­tui of ficiunt quiae excellunt Galeunus libr. 1. de sumptorum [...]ufis. It is soone hurt and cor­rupted, either by an outward and externall stupidity and senslesnesse of the members, or by some great and ex­treame benumming, or by exceeding distemperature of heate or colde. Thence it proceedeth, that those which be very hote will esteeme colde things to be hote: And they which are attainted with the colde, will deeme all things to be colde, for that generally throughout all the [Page 93]parts of their body their Feeling is corrupted by a more strong and violent object: And so for the sight;Of the sight. It is manifest, that long looking vppon a white, or a bright greene shining colour, we will imagine afterwards, that all we see is white, or greene. And the white hath this property, that it scattereth and dissipateth the sight: in­somuch, that those who travel over the high mountains, will perceive their sight to be dimmed and weakened by reason of the snowe which they see continually before them. Moreover, Aristotle saieth, that they which doe look stedfastly vpon the sunne,De somno & vigil. or any other cleere thing that is lively and bright-shining, and do afterwards turne their eyes apart to any other thing, they will thinke all things which doe first present themselves before their eyes, to be yellow: and those which they see next after them they thinke to be red: And last of all, others they dee [...] to be of a blacke and darke colour, till such time as they be vanished quite out of their sight. And if they have continued any long time opposed against the Sun, so much the longer will the dimnesse and darkenesse of their sight continue; because the same hath beene tou­ched more lively and forcibly with the brightnes of the Sunne-beames, then otherwise it would have beene. And there have beene many, who by holding their eyes too too ardently fixed vpon the Sunne in his brightnes, have had their sight exceedingly seattered and troubled. To some also it hath bin inioyned for a punishment and torment (as namely to Regulus the Roman) to gaze vpon the glorious light of the Sunne,Baptista Egna­tius. Contare­nus, Sabellicus, Bembus de hist. Venetorum. without being suffered to wincke and shutte his eyes. And we reade moreover in the history of the Greek Emperors, that the cruel and inhumane Emperour Ema [...]well, did cause the Venetian A [...]bassadour Henry Da [...]d [...]lo, to loose the vse of his sight by setting [...]cere vnto his eyes, a brazen bason bur­ning hote and sparkling with fire: the which did so d [...]r­l [...]n and blinde his sight, that hee could never after see cleerly, but became squint eyed, & to looke cleane away.

Of the natu­ral causes cor­rupting the hearing, and causing deaf­nes.And to come from the sight to the sense of hea­ring: It is most sure, that besides that, the excellencie of the obiect may impaire and hurt it: it may also be cor­rupted and altered by sicknes, when the Cartilage (which is very tender, and whereof the principall cause of the hearing doth depend) shall bee hindered and stopped with any slymie and thicke clammie humour; the which doth sometimes so sticke and cleave together therein, and that in such aboundance, as it bringeth and causeth an entyre and absolute deafenes. And sometimes, when this humour doth not so exceedingly abound, then it maketh men deafe, onely so as they cannot vnderstand, except a man doe speake vnto them with a very lowde and high voyce, with his mouth put close vnto their ears. And such may (by reason of their hearing violated and corrupted) oftentimes thinke, that they heare a buz­zing or whistling winde, a trembling and shaking of flaming fire, a trilling noyse of some running fountaines, and the roaring of some violent water-course: At other times they suppose that they heare the sound of some me­lodious instruments of musicke; and at other times the sound and ringing of bells, although indeede they heare no such matter. So likewise, when the exterior obiect of the sense of hearing doth excell, then also without all doubt, for the reasons afore alleadged, is the hearing thereby offended no lesse then is the sight by any ex­ceeding lively and bright shining cleerenesse. Whereof we have before yeelded an example in those that inha­bite at the head or saults of Nilus; who became deafe by hearing continually and without ceasing, the noyse of the water falling from the mountaines. And this is yet more manifest, in that if a man doe cause any violent or crac­king noyse to found neere vnto ones eares: Or if wee doe goe into a Steeple or Tower to heare the sounding and ringing of any great bells, our eare will have a kinde of tingling or ringing in it a long time after, and the hea­ring for a time, will thereby become as if it were deafe.

Of the [...] ­gling and ri [...] ­ging in the eares, and the causes the [...].But as touching the tingling of the eares; it is of­tentimes caused without any exteriour found offen­ding the hearing: For sometimes it proceedeth of a cer­taine boiling vp, or overflowing of the blood, which stri­keth & riseth vp into the face, and by an excessive shame-fastnes seazing on the partie, doth empurpure, and die, or colour the face blood red. The which thing the lear­ned Sappho, did not forget in saying; [...]. That is, Suddainely a subtile fire did mount and runne round about my flesh. And afterwards he addeth [...]. That is, I see nothing with my eyes, and yet mine eares do [...] ­gle. And Catullus hath the same in these verses of his:

And it seemeth in my opinion (saving the better iudgement of men more learned then myselfe) that this Poet did not well vnderstand the meaning of Sappho, who did not intend any amorous flame, but the subtile and warme blood that doth die the countenance and maketh it so red, that the sight hath thereby a suffusion for a while, and the eares do tingle with it. And this is ve­ry ordinarie and naturall in shame-facde persons, and to such, as being in the presence of their mistrisses, dare not speake vnto them; but doe stand as having lost their senses, and do blush all over as red as fire. There is also another tingling of the eare, whereof because there can be no reason yeelded, (as there is of the former,) it is therefore esteemed to bee ominous. And the Antients did imagine (as we do yet at this day) that when the eare tingleth or burneth, and no naturall cause appeareth why it shoulde so doe, that then some body is talking of vs in our absence.In Cata: Lect: Virgil. And so much testifieth that Epi­ramme whichg the learned Ioseph Scaliger hath taken [Page]out of the auntient Relques, and olde hand-written bookes.

Now as the Hearing and the Sight may be corrupted and depraved,Of the Taste corrupted by sundry infir­mities. so may the Tastebe also. For as we see, that there be in the tongue two veines, which doe conti­nually engender and beget a kinde of humiditie and moi­sture, whereof proceedeth the taste: So, when this moi­sture is corrupted in the mouth of such as labour or bee sicke of a Fover, or any other disease, the savour and taste of their meates will never taste aright vnto them. For if you should give vnto some sicke persons, the most plea­sant and sweetest wine that a man could choose; yet it would be as bitter and vnsavorie vnto them as Rubarbe. And let them sup or take a taste of an excellent Cullisse or of a Gelley, or of any good broth; it will seeme vnto them to be very vnpleasing and vnsavorie. Neverthe­lesse, that proceedeth either of the wine, or of the default of the Cooke, in not well feasoning and preparing the Cullisse, the Gelloy, or the broth; but onely it commeth of the pallate and taste alrered by reason of the sicknesse. And whereof (now yee) doth it come that the taste hath of it selfe sometimes a feeling of a favour which is not, but onely by meanes of the evill complexion of the sicke parti [...], who savoureth things like vnto the sicknes where­with hee is possessed? If it be a cholericke humor that a­boundeth and over ruleth in him, hee will feelenothing but bitternesse in his palace: if it be any sharp humour, all things will taste in his mouth sharpe and biting: if the humour be sweete, his taste will rellish all things sweete: and so of all other savour [...] it will be the like And if it hap­pen that this evill complexion in the diseased, doe grow to be any thing strong vpon him; then, whatsoever hee shall eate and take into his mouth, will be like in taste, to the savour that is inwards and within him. And we see, that the. Phisitians doe sometimes iudge of the [...]aladies [Page 95]to come, by the savours which they doe smell to pro­ceede from the interiour or inward parts vnto the pal­late of such persons as are full and repleate with evill and vndigested humours: And according to these savours, they will know what humour doth most offend and a­bound; and thereafter will they ordaine and compound their medicines, to take away that humor which is dispo­sed & ready prepared (as it were) to shew forth it mali [...]i­ous effects outwardly.

Of the Smell corrupted by divers mala­dies.To make short, the smell is also corrupted when any rheume distilling from the braine, doth stop and stuffe vp the nose; so as both the mouth and the nose, are some­times therewithall infected: and the two Almonds with­in the mouth, and the uvula are altered.The English, the hea vinesse of the head. This maladie the Greekes call [...], the Latines Gravedo. And they which are attainted therewithall, have not their smelling sound nor perfect, no more then as if they had the disease in the nosthrills called Polipe, The Poets do many times take the dis­ease Polipus, for the stench or corruption of the no­sthrils, as Ho­race in many places. by which the smelling is altogether hindered. For it is most certaine, that let a­ny man present vnto them the best odors and perfumes that may be; yet will they never pierce sensibly into the inner part of the braine: neither do they take any more pleasure in them, then as if they smelt nothing at all: And (which is more) all thinges seeme to scent i.l vnto them, both externall and internally, albeit no sensible ob­iect be presented vnto them.

Of the disease called Coque­luche or the Hicke-vppe.To this Heavinesse, or Stuffing in the Head, (for so is this disease called) I will adde the Hick-vppe, a kind of disease that raigned not long since, not only in this realm of Fraunce, but almost throughout all Europe, as in Italy, in Flaunders, in Almaigne, and other Countries farther off. For the Hickevppe hath in a manner all the effectes that the former disease hath which wee called the Heavi­nesse or Siuffing of the head: And the Symptomes there of are so strange and woonderfull, that Fernelius a most ex­cellent Physition (who sawe this m [...]ladie to raigne in his time,) hath put it amongest those diseases that have their [Page]causes secret and concealed, and which God hath sent for a marke and token of his wrath and indignation. Howbeit that very few have died of this maladie, not­withstanding that it was infectious. But that which did most manifestly discover the malignitie thereof, was, that there was no parte of the body whereinto it pierced not: nor no sense which it did not possesse: insomuch that the sight, the hearing, the taste, and the smelling didde feele the force thereof. The eyes and the hearing, by meanes of the rheume that distilled vpon their Organs: And the smelling and taste, for that the Hickevppe, participating of the nature of the heavinesse or stuffing of the head, did infect the tongue, and the Almondes and stopped the nosthrilles. And because this malady did reach vnto the throate also, and did make the voyce hoarse and distem­pered, I do imagine that the name thereof was not new­ly given it, but was invented long before the same came to be so evidently seene and tried both in Fernetius his time, as also in ours. For I suppose the name thereof to be derived from the Greek [...],The worde Coqueluc [...]e whence de­rived. that is, The feare of the Woolfe. The common opinion is, that when a Woolfe first seeth a man, before the man see him, he dooth draw from him such an exhalation, and sendeth foorth, I knowe not what, infection from his eyes that pierceth e­ven to the throate of the man, and doth make him hoarse in such sorte, that the voyce cannot issue from him, but with an exceeding, shortnesse of winde, as if the feare and terror of the Woolf had bin the cause thereof And here­of dooth Theocritus speake, [...]; that is to say, Hast thou seene the Woolfe that thou speakest not? And Virgil saieth, Lupi Moerim vidêre priores.

Of diseases in servantes or flaves bought & sold, which shall make the sale voyd, and which not.But to drawe to an ende of this discourse of the senses corrupted. I may not by the way lette passe that which the Civilians have affirmed vppon this subiect touching the corporall maladies of servantes and slaves which are redhibitory by the Edict of the Roman Magistrates cal­led Ediles Curules. And first of all concerning the sight; [Page 96]They say, that hee which seeth more,L. Idem Offici­lius D. de Edi­libus Edict. or better in the night than in the open daylight (whom the Greekes call [...], and whereof we have before spoken) is to be re­puted maladiffe and diseased, and may therefore be ren­dred and restored backe againe to the seller, and that the contract or sale of him formerly made shal remaine void, disanulled and annihilated. And he also which is squint eyed or bleere eyed, and such a one as seeth little or no­thing, the light being set before him; or hee which can­not see perfectly and cleerely, as well in the evening as in the plaine and open daylight (which malady the Greeks call [...]) is within the compasse of the same consi­deration. As concerning the sense of hearing there is no redhibition: but a man may have his remedy according to the authority of the same Civilians, by an Action of Achest or Sale, which they call Actione empti. Libr. 3: & 4. D. eodem. But tou­ching the sense of smelling, the case is otherwise. For if within the nose there doe growe any carnositie or lumpe of flesh, which the Greekes do call [...],Li. quiclavum habet D. eodem. whereby the functions and actions of the sense of smelling shalbe hin­dered and impeached, they holde for a most certayne ground in Lawe, that this is a corporall maladie, which may breake off and annihilate the contract of the sale a­fore concluded. And that this is a very disease and ma­lady Cornelius Celsus dooth shew most plainly by the de­scription thereof in this maner.The descrip­tion of the disease Polipus. In libr. de Me­dicinis. The disease Polipus (saith he) is a carnositie, sometimes white, sometimes red, the which sticketh vnto the nosthrilles, and doth sometimes hang vppon the vpper lippe, and both filleth and stop­peth the nose, and sometimes it dooth fall downe by the passages where a man hath his breathing & respiration: sometimes it dooth growe and increase in such sorte as it breedeth and ingendreth a great bunch or lump of flesh, which dooth strangle and choake the partie: especially when the Southerne and Easterne windes doe raigne: And such a lumpe of flesh is most commonly sofie and tender, but very rarely and seldome is it harde. But I [Page]may not forget this one thing,The sense of smelling cor­rupted and destroyed by the stuffing of the head. The sense of touching corrupted & de­stroyed by the Palsey. that the sense of smel­ling is sometimes corrupted and perished by an [...]treame Stuffing of the Heart; like as the sense of touching is cor­rupted by the Palsey. The which dooth make a kind of insensibilitie in the sinewes, and in the other members, wherein the touching consisteth, and doth disperse and intermingle it throughout all the pa [...]tes of the bodie. But wee will now proceede to speake of the fantasie corrup­ted by divers Accidents both of severs and other diseases, as also by melancholy and other kindes of frensie.

That the fantasie corrupted doth receive many false Impressious and Specters, aswe [...]l as the senses.
Chap. 10.

LIke as the fantasie being sound and entire dooth voluntarily f [...]tte and ac­commodate her selfe, in following her owne naturall, to worke and im­print in the minde of man by way of impression a thousand cogitations of diverse and sundry sortes, and to tic­kle and delight it selfe with such idle conceipts as shall be most pleasing and agreeable vnto it selfe. So likewise doth it imprint in it selfe many things by reason of Maladies, Fevers, Melancholies, Doatings, and Frensies, and then it communicateth them vnto the minde, though they be nothing else but mecrely false i­maginations, and foolish and vnne apprehensions of sickely,Of the sundry sorts of distractions of the minde. Lib. 3. cap. 18. melancholike and frantike persons. That this may the better be perceived, it is to be noted, that them be three sortes of distractions of the minde according to Celsus. The first commeth of the [...] Inflammati­on [Page 97]of the braine, having a great & strong sever alwaies ioy­ned with it, & is called by the Greekes Phrenetis. The se­cond hath a light kind of fever, cōming by distance of the times, and proceedeth of the abo [...]ndaunce and ill Cor­ruption of the blood. And the third is without any fever, but of long continuance as is the frensie and melancho­ly, which the Phisitions Aetius, Alexander, Trallianus, Paulus and Rasis doe write to be continually without any fever.

Those persons which have their mindes alienated and distempered by reason of that phleugme or Inflamation of the Braine, according to the disposition of the diverse membranes and ventricles of the brain, where the naugh­tie and corrupt blood dooth stay and abide; so doe they also finde diversity of Symptomes and accidents.Of the senses distracted, & not the fan­tasie. When the ventricle before is offended, then are the senses hurt and offended, but yet the fantasie dooth remaine sound and vntainted: And vpon this poynt doth Galen recount an history of a certaine Phisition named Theophilus, Ded. fferentia Symptomatum. who in his sickenes was very wise and discreete as touching all other matters, saving one onely heereafter mentioned. And hee did very well knowe and discerne his friendes, and all other sortes of persons that came to visite him: ne­verthelesse hee was held with such a fond and idle con­ceipt, that hee imagined, that certaine players on Flutes and Cornets had taken vp a place in his chamber neere vnto the bed where hee lay, and that they did daily and hourcly continue playing and sounding into his eares: And which is more marvellous, hee imagined that hee sawe some of them sitting, and others standing: And so strongly was this Phisition settled in this strange agrave;nd fond imagination, that he never ceased day nor night to cry out, and to commaund that those Minstrells should be driven foorth of his lodging. And the same man, af­ter he came to be perfectly cured and healed of his mala­die, did well remember what his friende had both said and done vnto him during his sickenesse, and coulde re­late [Page]late all vnto them, without failing in any one word ther­of: And yet for all that did he continually and constant­ly persist in affirming that hee had both seene and heard those Minstrelles; and woulde shew howe troublesome they were vnto him, though th [...] same were a meere and false imagination.

Of the fanta­sie distracted, and not the senses. Lib [...]de [...]atura hom [...].Now when the membrane in the midst of the braine is offended: then is the fantasie stricken and wounded, but the senses doe remaine sound and entire. Of this doth Nemesis a Bishoppe yeelde vs an example, in a certaine fellowe that dwelt and wrought with a Clothworker. The foolish fellow one day leaping from his work, came to a window that looked out into the streete: and taking certaine glasses into his hand, hee demaunded of them that passed by, if hee should cast them downe, or no? and saide, Shall I cast them here, or there? The passen­gers aunswered him presently, and bade him that hee should cast them downe, which hee did: Afterwardes he asked them, if he should cast the Clothworker downe also? They thinking that hee had meant some jeast or merriment, saide; That they were contented: Immedi­ately this franticke fellow beganne to take the good man of the house by the middle of the body, and so cast him out of the windowe downe into the streete. Nowe hee had his senses perfect and sound: for hee knew well that the glasses which hee cast downe, were glasses; and that the Clothworker was a Clothworker: neverthelesse he hadde not his reason and vnderstanding sound and per­fect.

Of the me­morie distra­cted, and not the senses nor the fantasie. M [...]ss [...]la and Trapezuntius by long ficke­nes lost the remembrance of all things.But now, if the hindermost ventricle of the braine bee offended, then onely is the memory lost and perished, but neither the senses nor the fantasie are altered. But if both the forepart, the middle, and the hinder parte of the braine be hurt and offended with any frantique hu­mour; then is both the memory, the sense, and the fan­tasie perished and exempted. The most memorable hi­storie that can be recounted touching this poynt, is that [Page 98]which I remember I have read in certaine Gr [...]eke Au­thors, who for the testifying thereof, doe cite the Histo­riographer Timeus, who doth assure it for a certainty,Of the senses, fantasie, and memory alto­gether cor­rupted and distracted. that in Agrigentum, a Towne of Sici [...]ia, there was a house wh [...]ch was called the Galley, by reason of this accident that happened in it. Certaine young men foolishly dis­posed, went into this house, and commanded that their dinner should there bee provided and made readie for them: and as they were in the middest of their dinner, and each inviting and egging one another to carowse and drinke freely, they became to bee so warmed and chafed in then harnesse of liquor, that they fell suddainely into such a frensie, as they imagined themselves to bee vpon the sea in a Galley: and that the sea being enraged with the windes, and the waves thereof swelling most vio­lently, did carrie their Galley floting to and fro, hither and thither. For this cause, as they beganne to conceive a feare of suffering shipwracke, so did they labour and bestirre themselves to cast out into the streete, (as if it had beene into the sea) whatsoever came to their hands, table, tressells, stooles, pots, trenchers, bed-steedes, cups, glasses, and such like, making thereby great sport and pastime to such as being below, came running thither of all sides, as vnto common largesse to take that which they threw downe into the streete. The next day, the Magi­strates of the Towne assembled together, and entred in­to the house where this good busbandrie had been shew­ed, and did very sharpely reproove these young gallants: but they being not as yet throughly wakened out of their frannke fitte, aunswered; that they would sooner make choice to cast away any thing into the sea, even all that they had in their Galley, rather than they would perish and be cast away themselves by shipwracke. Nowe as every man began to wonder at this their blockish sense­lesnesse, and to se [...] both their memory and fantasie so farre out of frame: The greatest parte of these frantique youths beganne to speake severally vnto the magistrates, [Page]and said You my Maisters the Tritons, when the tem­pest was most violent and extreame, doe you know what I did the whilst? I (quoth one of them) for feare did get me vnder the hatches: and I (said another) did hide my selfe close in a corner of the ship: vpon these and such like speeches they seemed to the whole company to be out of their wits, which made the Magistrates (as they were rea­die to leave them and to depart away,) only to give them a gentle admonition, that they did not any more commit such follies. But they, as if they would have yeelded them thankes for [...]heir good counsell, answered the Ma­gistrates as they were going away: you my maisters the Tritons, if wee can possibly get into any good haven or harbour after this tempest is once past, we will promise vnto you faithfully, and doe make a solemne vow, that when we come into our owne Country, wee will erect statues vnto you, as vnto the gods of the sea, that have helped and succoured vs. Without all doubt, these foo­lish young men were not onely deprived of their natu­rall and common sense: but they were also wounded in their imaginative power, and in their memory like­wise, neither knowing who themselves were, nor what they did.

The especiall and chiefe marke of the Phrensie. Lib. 5. de locis effect: cap. 3.Now the principall ma [...]ke of the Phrensie, is, that in the declining and departing of the Fever, (as Galen wri­teth) the dotage and idle conceipt, is not any thing the more taken away, but doth still persever and continue: because that the braine being once hurt and offended, doth not easily come againe to it former estate and tem­per.Of the diffe­rence bee­tweene the Phrensie pro­ceeding from the brain, and that which commeth from the low­er part of the breast. And this is the cause why some, both of the antient and moderne Phisitians, have confounded with that phrensie which proceedeth from the braine, that also which hath it originall from the lower part of the breast, which the Latines call Septum▪ Transversale; and the Greeks (as Homer amongst others) do name [...]. Sure it is that Plato doth put this lower part of the breast, as a bound betweene the part Irascible, and the Appetitive [Page 99]part in man, in such sort, as the same should participate both of the one and the other: And that therefore, when it doth once by any hote and distempered humor, send vp her fumes into the braine, it doth never faile to trouble and confound the imagination; or (that I may speake as Aristotle doth) [...].De partibus Animal. And sure­ly there is not any great difference betweene that and the Phrensie, that commeth from the braine: for both of them are of long continuance, neither doth any of them end with the ending and departure of the Fever. Now this is not so in those idle conceipts and apprehen­sions that proceede from any vicious or corrupted hu­mour, setled in the mouth or entrie of the Ʋentricle, or of any hote Fevers: or by reason of some Pleuresie, or such like infirmitie, because those do grow to be mitiga­ted and asswaged as soone as the maladie is appeased. But as touching that Phrensie that proceedeth from the lower part of the breast, (or Sept Transversall) the which receiveth a hote and distempered humour, and so trou­bleth the minde. There is an historie in Lucian, which re­lateth, how that the inhabitants of Abdera, Quom [...]do seri­benda historia. in a certaine time of extreame and fervent heate, being assembled to have a tragedy acted by Players on a Theater, & having staied to heare it longer, then willingly they would have done, they fell all of them into a hote burning Fever, which declined into a verie Frensie, such as made them to doe nothing all day long, but sing and chaunt tragi­call verses, as if they themselves had beene playing vpon the Theater. Assuredly this follie of the Abderitanes, proceeded not so much of the braine, as from the Trans­versall parts of the breast: to the which, some extreame hote humour once cleaving and adhering, did cause and engender a franticke Fever; the which though it were as­swaged and appeased, yet for all that did not the maligne effects thereof cease, but endured a long time after the Fever. Whereas, if such an idle and foolish conceipt had proceeded onely of some hote Fever, or other such like [Page]accidents of sickenesse (whereof we have before spoken) then would it have ceased and discontinued, as the Fe­ver did decline and decease: and it would not have re­mained any longer in the braine, then as a cause of the infirmitie and disease. But this shall suffice to be spoken as concerning the Frensie, and such foolish conceipts as are incident to them that are troubled with the Fever. We will now come to intreate of the furious Melancholy or Madnesse, and of the causes thereof.

Of the Me­lancholike Fury or Mad­nesse, and the originall cau­ses thereof.To say the trueth, the furie Melancholie, dooth take his originall principally of a blacke cholerike humour, which is exceeding sharpe and biting: or rather of a kinde of blacke corrupt blood, like (as Galen saith) to that pitch or Bitumme which is bred in Iudea, and is much more bright and shining then the pure blood. The words of Galen are, [...], [...] Lib. 4. Aphr: 23 [...]. And in another place hee saith farther: ‘That this blacke and cholericke blood is so colde and liquid, that it can never settle nor fasten together: and it is so sharpe and biting, as any viniger. De atra Bile. And like as (so saith Calen in another place) in the dead sea of Iudea, where that Bi­tumen groweth, no creature can live: So this blood is so sharpe and biting, that no man can suffer and indure it, but that his braine will be altered and distempered with it.’ And commonly the accidents do follow the nature of such a blood. For like as by the blacknes therof, it doth symbolize and in a sort resemble the darkenesse (so saith Hypocrates:) In like sort, neither more nor lesse do melancholique persons love solitarinesse and horrour,De Insania. as Belephoron: who (as Homer writeth) had beene so stir­red with melancholie,Iliad: 3. as he fled and abandoned the company of men, wandring vp and downe through the fields and desarts. And as the darkenes of the night, doth yeelde feare and terrour, not onely to children, but even to them which are of ripe and elder yeares: So doth the humour of Melancho [...]y, fright and terrifie men without [Page 100]any occasion: and it engendreth a thousand false imagi­tions in the braine, no lesse troubling and obscuring it with foolish visions, then the night doth deceive the eyes of men, who in the darkenesse thereof, doe mistake one thing for another. And for this cause, men that are me­lancholicke, are called of the Latines Imaginosi: that is to say, Phantastike. The which I have observed in Ca­tullus, who speaketh of a certaine foolish and phanta­stike maiden, saith; Non est sana puella: nec rogate qualis sit: solet haec imaginosum. I know that some learned Civil­lians of our time, have corrected this word Imaginosum otherwise: but I am of the opinion of Ioseph Scaliger, who hath not altered the auntient word, but hath so left it, as of the best correction in his first lesson.

But to returne vnto Melancholike persons: although feare and sadnes doth seldome or never forsake the most part of them: so it is notwithstanding,Of the divers and sundry sorts of me­lancholike persons. that they are not all of one kinde. For some there have beene (as Galen saith) who have imagined themselves to bee an earthen pot, and for that cause, have drawne backe and out of the companie of men, for feare of being broken. Others have been in a feare lest the Mountaine of Atlas, (which is said to sustaine and beare vp the whole world) should fall vpon them and over-whelme them. Others againe, have imagined themselves to be Cockes, and have imi­tated them in their voyce, their crowing, and the clap­ping of their wings: some of them desire death, and yet flie from it: others have slaine and tumbled themselves desperately head-long into some deepe pits or wells, as did Peter Teon the Phisitian, vpon a melancholike hu­mour, because he could not cure Laurence de Medicis, (as both Paulus Iovius, and Sannazar doe testifie.) Besides, some there have beene, who have imagined that they have had no head: (as Hypocrates writeth hee knew such a one,) to whom for a remedie, he applyed and fastned a heavie peece of lead vpon his head, because hee should thereby feele that hee had a head. Others againe have [Page]shunned and abhorred all sorts of liquor; as water, wine, oyle, and such like things. They which are bitten with a mad dogge, do endure such a kind of passion; and the Greekes call it Hydrophobie, in regard they feare the wa­ter. And Ruffus the Phisition alleadged by Paulus Egi­neta writeth,Lib. 5. cap. 3. that the cause why they (which are bitten with a mad-dogge) do feare the water, is, because they imagine,Men bitten with a mad dogge, why they shunne the water. that they doe see in the water, the specter and image of that dogge which hath bitten them. And Averrois telleth one thing that is verie strange and ad­mirable, (if so be it bee true:) that in the vrine of such a one, in the bubbles thereof are to be seene, as if there were little dogges: so great force and puissance (saith he) hath the imagination vpon the humors of the body. And as touching the specter and image of a dogge which they see, who grew mad by being so bitten, I remember that a certaine Greeke Poet also maketh mention thereof, the which in my younger yeeres I indevoured my selfe to translate,Lib. 7. Epigra: Graecor. and I inserted it in my poeticall workes that are printed: the French verses are to this effect:

To make short, others there bee that imagine them­selves to bee Woolves, and they will leape out of their beds in the night time, and runne out of their houses howling as Woolves, (and even till the day beginne to appeare) they will remaine in the Church-yardes, and about the graves and sepulchres of the dead, as the same Egineta writeth of them. And this affection or maladie the Greeks call Lycantropie, Lib. 3. cap. 16. whereof we will speake more largely heereafter.

The furious Melancholie, whence it is engendred.And to draw to an end of this Discourse of Melan­cholie, it is to be vnderstoode, that sometimes it is engen­dred in the braine, by meanes that the veines are polluted [Page 101]and defiled with a kinde of blacke cholerike blood:The furious melancholy, whence it is engendred. And sometimes it groweth in the braine of it selfe, though the blood be not vniversally touched therewithall: & this is done when by reason of the heate of the braine, the blood becommeth more thicke and blacke then is vsuall: And sometimes it commeth also of the stomacke. Now the perturbation of the intellectuall part comming from the stomacke; either it proceedeth of that which the Latines call Abdomen, Tract. 9. cap. 9. l. br. 1. and the Arabians and Abenzoar doe call Mirach: or else from some strong and violent heate, ex­halated from some principall member, or from some im­postume or inflammation, made within that part of the entrailes which lieth neere vnto the stomacke, and by the Greekes is named [...]. The which is confir­med also by Galen, who writeth that,Lib. 3. de locis Affect. cap. 4. [...]. Or else it proceedeth of the immoderate heate of the veines, called Meseraiques, by reason of the obstruction wroght in them by some thicke and grosse blood. Now (as Aben­zoar saith) this heate is externall,Tract. 9. and hindreth and im­peacheth the operations of the naturall heate; by reason that the naturall heate maketh the concoction and di­gestion of the meate: but that which is externall and ac­cidentall doth burne and convert it into ill Fumes. And of those vapours and fumosities dooth ensue a troubling and distraction of the minde diversly, according to the diversities of the fumes and windes that doe arise; and according to the differences of their kinds each in seve­rall, as they are more or lesse either grosse or subtile, or hote, or warme betweene hote and colde. And the same Abenzoar sheweth, how hee cured one that was sicke of melancholy, through the causes above mentioned, who one day would have made or baked a batch of bread within a pit, and had caused a quantitie of meale to bee bought and provided to that effect, and commaunded his servants to cast it into the pit: which they refusing to doe, hee bear them with a cudgell, and constrained [Page]them to doe it, and then himselfe went downe into the pit and baked or kneaded his meale: and calling vnto him his neerest and most familiar friendes, hee prayed them to eate of the bread which he had baked. But they fearing that in thend he would kil himself, caused him to be bound, and so ledde him to Abenzear, who restored him to his former health. This sorte of vaporous and windie melancholy is called by the Greekes, Galen, and Hippocrates, Lib. 3 de locis Affect. De Insania. [...], that is, a third kinde of melancholy. And with this disease dooth something participate that which is called Ephialte, or Incubus, whereof Paulus Egineta (whome wee before cited) doth write in this manner;Lib. 3 cap. 15. Of the disease called Incubus or the Night Mare, and the cause thereof, & that it som­thing partici­pateth with the former kinde of me­lancholy. The Ephialte or Incubus is so na­med (as some suppose) of a certaine man that had that name; or else, for that they which are taken with that dis­ease, doe imagine themselves to be assailed and invaded by some spirite. Neverthelesse Themison in the twelfth booke of his Epistles dooth name it [...], because it stoppeth and choketh vp the stomach and the speech. This disease is bredde and engendred by overmuch ex­cesse of drinking, and by a continuall and long cruditie or rawenesse of the stomacke. A great difficulty of brea­thing doth alwayes attend and accompany them which are surprised therewith: and they have their senses who­ly as it were confounded and besotted. In their sleepe they have an imagination that they are even strangled or choaked; and that they feele a kinde of maladie sodainly comming and seizing vpon them. And more than so, their voyce for the time is suppressed and taken away, and they can not be vnderstoode plainely or distinctly, but as if they stammered; by reason that to their seeming they imagin some man or woman of an exceeding great and wonderfull stature dooth stop their mouth for feare they should cry. They moove their armes and their legges to and fro in their bedde, thinking so to chase and drive them away, but all in vaine. And especially they perswade themselves, that they heare them speake vnto [Page 102]them: and that they are enticed and solicited by them to the acte of venery: that they mount and climbe vp vp­on their bed very softly, and as though they were laying an ambuscado for them: and that then by little and little they come to fall and descend vpon them, at such time as these patients have closed their handes, not able any lon­ger to resist them. This kinde of maladie or mischiefe (sayth Egineta) ought to have remedy provided for it at the very beginning: for if it once take footing, and do continue so to suffocate & choake the party in the night: It betokeneth some great and notable evill to ensue, as an Apoplexie, and Epilepsi [...]; or the disease called Saint Iohns Evill.

Of madnesse, and the causes thereof.Next after melancholy commeth to bee considered, Madnesse and Frantike Fury, which sometimes is engen­dred of an exceeding great aboundance of blood vncor­rupted, which piercing and entring into the braine, doth trouble and disturbe it, as the vapours of wine intempe­rately taken doe trouble the vnderstanding. Sometimes also it commeth of the choler mingled with the bloud. Those madde men,Of madnesse growing thorough a­boundance of bloud troub­ling the brain. by reason of the aboundance of their blood, doe laugh continually, and are in a very pleasant and merry vaine: and they have a thousand Images and ridiculous phantosmes that do vncessantly present them­selves vnto their minde: most commonly they will be singing of songs which they have formerly learned: which sheweth that their memorie is not altered within them. And sometimes by reason of the vapours that do mount and strike vp into their braine: they imagine that they doe heare some playing on flutes, or acting of Tra­gedies, as did that fellow of Abydos (of whome Aristotle speaketh) who would continue and abide all day sitting at the Theatre, where the publique playes were shewed and acted: notwithstanding that the Theatre was emp­tie, and the Players did not then play at all. And yet would he testifie the great pleasure and delight which he tooke by the clapping of his handes, [...]. and by showtings [Page]and other signes of ioy, no lesse than as if the best and most excellent Tragedy or Comedy had bin in play­ing.Lib. 2. Epis [...]ol. The same dooth the Poet Horace write of one that was borne at Argos, who didde the like: And when his parents and neerest friendes and kinsfolkes, who were carefull of his health, had gotten him recovered and cu­red by meanes of some medicaments, and by the help of Helleborus ordained and prepared for him by the Physi­tians: hee tooke it very grievously when hee sawe him­selfe so returned vnto himselfe: and no body could hin­der him from exclaiming and crying out against them, saying,

Atheneus writeth of one Thrasylas, Lib. 12. Dipnos. who had his mind so depraved and disturbed, that hee imagined all the shippes which arrived at the haven of Pireum in Athens to be his owne; and hee would be continually counting and numbring of them, and would give commaunde­ment to pay the Sailers and Victuallers: And when they returned from any long voyage, hee was no lesse glad and ioyfull of their arrivall; than as if he had beene the true lorde and owner of all the goods and merchan­dises within them. And the same party did continually afterwardes affirme, that during all the time that hee was taken and possessed with that folly, he did live the swee­test and most pleasant life of the worlde, even till the Physitions had cured and delivered him from the same. I have heard it told by a Gentleman of good credit, who affirmed that himselfe knew one that was Gentleman or Yeoman of the horse to a great lord, who (although in all other his actions, he was reputed a man very discreete and well advised for one of his qualitie) yet had hee his madde and frantike humour; that in a certaine houre of [Page 103]the day he would with draw himselfe into a secret ward­robe, and there sitting him downe in a chaire, he would dispose in order round about him a great number of Staves or Truncheons, which he called his Cardinalles, and himselfe he affirmed to be Pope. Of some of those Staves he would aske counsell and advise touching that which hee was to doe: to others hee woulde deliver cer­taine papers which he called his Bulles: some of them he would depute for his Legates to princes & great estates: others he would send vpon other Commissions: and he was so ravished in this frantique contemplation, that he would not have left that his pleasure for any thing. And yet neverthelesse, when this his fantasie was gone and overpast, hee would betake himselfe to his charge, and looke to his horses, so as his Maister was nothing the worse served or attended by him, by reason of that fitte of his frensie. But hee continued so long this his maner and fashion, that his maister in the end had espied it: and having discovered the same, God knoweth what de­light and pleasure hee tooke at it: and what sporte hee made when hee woulde tell and declare it vnto others. This poore Horse-keeper seeing himselfe and his hu­mour discovered, would not abide any longer with his Maister (who knew him to be a very good servant) for any promise or rewarde that hee made or offered vnto him, because hee sawe himselfe to be deprived of his pleasant folly and idle fancie.

Of madnesse growing through cho­ler and blood mingled, and disturbing the braine.As touching those mad-men, in whom choler is min­gled with blood; they are of a quite different disposition from the former: for they are furious, hardie, iniurious, insolent, and readie to strike, hurt and wound men. And the more that choler doth abound in their braine, the more dangerous and mischeevous they are. And espe­cially when the choler doth boyle & burne in the braine, and commeth to be adust, thicke, and clammie, adhe­ring and sticking to the ryme or skinne of the braine: then they grow so furious, that they differ little or no­thing [Page]from wild & mad beasts, in such sort that a man shal see some of them to wound, beat, & outrage themselves, to eate their owne flesh, to pursue even their neere kins­folkes, friends, and familiars, as if they were their greatest enemies. These kinde of furious mad-men, are very fre­quent and common in the Southerne Countries; yea, e­ven in Italie, towards Abruzza, Apulia, Calabria, and Naples, where the ayre is more hote then elsewhere. There are to be seene, monasteries, wherein such frantike mad folkes, (whom they call men fe [...]tred; or Mati de Ca­dena,) are shut vp and enclosed. In France, which is a Re­gion very temperate, you shall seldome see this kinde of mad-men, who are to be kept vp tyed and bound, as they vse them in Italie, Mar [...]cco, Fez, Tremisan, and other countries towards the South.

Of lumatikes or madnesse growing by fits at severall times.Finally, there be yet besides the former, another sort of mad-men, which have intermissions and times of va­cancie from their fits or maladie of madnesse: some of which, have them onely two or three times in the yeere, and others more often, according to the Moones: whom the Greekes,Mat. 4.17. as also the Evangelist Saint Mathew call [...]: that is to say, Lunatiques. These, for that they are but seldom & at times taken with their fits of madnes, are called Enthusiastiques; that is, Ful of divine Furie or Fa­naticall: in whom the cause of their maladie proceedeth, because they abound in heate neere about the Intellectu­all part,In Problem. as Aristo [...]le writeth. Such were the Sibills, and the Bacchantes, or Mimallonides: the Galls and Coribants, who were said to receive some god into their breastes. And those Galls and Corybantes, did at times, and by fits, grow so furious and frantike, as in their furie, they would cut off their owne genitalls, which Ovid, Catullus, and others doe testifie: like as also the Priests of Baal, and of Isis, would cut, launce, and wound their owne armes legs with knives,3. Reg. 18. De Asin [...] Aur. as is to be see one in the bookes of Kings, and in Apuleius. The like at this day doe the Dervises, in Tur­kie. Of the Corybantes are come these Greeke words, [Page 104]testifying and discovering their passion, [...]: that is to say, To Corybantise, to make the leape parillous, to shake the hair [...] or lockes, and (as the common speech is) to nodde or cast the head to the dogges. Of these kindes of persons doth Vlpian speake, where hee decideth it; that those ser­vants which have at any time beene possest with any fu­rious humour of folly, and have vsed to yeelde aunswers neere vnto any Temples, in shaking and nodding their heads as fooles, they are not to be held faultie: and being once bought and sold, they are not subiect to redhibiti­on by the law of the Roman Magistrates Ediles Curules. And this shall suffice to be spoken, both as touching the externall senses corrupted, as also concerning the fantasie altered and offended, or perished by divers accidents of any maladie, either corporall or spirituall. It is now re­quisite that we ioyne together the senses, both externall and internall, which is the phantasie & imagination: And that we shew what persons are subiect most commonly, to receive aswell in their corporall senses, as in their spi­rituall, false imaginations and vaine phantosmes, and to have their mindes troubled with madnesse, melancholie, and frensie.

CHAP. XI.
What persons are most commonly subiect to receive false Imaginations and Phantosmes, and to have the Braine troubled and distracted.

IT is commonly seene, that feare doth en­gender in the hearts of such men as are subiect to fearefull impressions, many false perswasions and wrong imaginations. And for this cause, feareful persons do shew [Page]themselves to be trobled in their minds with feare & ter­ror;Two sorts of fearefull per­sons. for that which hath no apparance of truth & veritie. Now there be two sorts of fearefull persons: the one of them are so naturally, by reason of the imbecilitie of their age, or of their sexe: The others are accidentally, and by some outward cause; whereof, in part some reason may be yeelded, and yet partly also the same is vnknowne and secret, as being reserved in the cabinet of the secrets of God himselfe.

Of persons naturally fearefull.Amongst those that are by nature fearefull, I may in the first place, put those that are given to be superstiti­ous: notwithstanding, that at the first shew it may bee saide, that superstition is rather an accidentall kinde of feare.Of such as are given to bee superstitious. But yet if we regard it more neerely and advisedly, and doe consider that those weaker sorts of persons are easily given to be superstitious, (which the Philosophers also do hold and maintaine:) I doubt not but in the end it will be accorded, that they are to be deemed supersti­tious, by reason of the imbecillitie of their nature. And therefore we see that women and old men, are more ad­dicted to superstition then any other, because their na­turall is more weake, and their forces are lesse assured. I will not say, but that sometimes superstition commeth also by meanes of some externall cause of maladie and sicknesse, or some other such like accident; as that of Bi­on Boristenites, Plinius Iunior li. 7. Epistola­rum. Epist. 26. Tum demum (inquit) sumus optimi dum in­firmi sumus: be­atum (que) in po­sterum & in­noxium desti­namus vitam. who comming to be sicke, did so change his opinion even at an instant, that of a meere Atheist, and most prophane wicked person as he was, he became so superstitious, as hee would make many vowes farre vnworthy and vnbeseeming a Philosopher, and tyed bills and scroles about his necke, in hope to finde, by them, recoverie of his health. Now, as the wicked man and Atheist, doth in no sort beleeve, that there are either good or evill spirits, nor doth apprehend those thinges that are supernaturall: So the superstitious person is [...] too soone drawne into lightnesse of beliefe, and by rea­son of the feare which he hath of evill spirits. He faineth [Page 105]vnto himselfe a thousand foolish and idle fancies and toyes in his braine. And therefore, not without good cause, is superstition named by the Greekes, [...], because of the feare of divells, which both Proclus, Plato, Porphirye, Iamblicus, Dion, Lucian, Zeleucus apu [...] stobaeum: sermo­ne de legibus. Mali Genii (in quit) a supersti­tiosis metuun­tur. and other Anti­ents do call [...]or [...]. Also those which are attached with this fault and imperfection, doe make themselves beleeve that they have seene visions, which indeede they have not seene: And sometimes an exces­sive feare of spirits, will seaze and take hold vpon them, in such a manner, that in the dead and darke horror of the night, they will crosse and marke themselves a thou­sand times, as if they did see some strange and fearefull sight; and they will abhorre to heare any talke of Di­velles, and doe never sleepe nor rest in quiet, still ima­gining that a thousand Phantosmes do flie vp and down round about them.

Of young children. De somn [...] & vigilia.Next after those that bee superstitious, come young children, who (as Aristotle saieth) are subiect to this hu­mour, that they perswade themselves they see visions of Specters and Apparitions in the night, though indeede they see nothing. And most commonly they will be so afraide when they awake out of their sleepe, by meanes of the sodaine emotion of the humours, and of the blood descending into the sensitive organs, that (neither more nor lesse than as if they had some suffusion of their eyes,) they wil think they have seene some Specters or strange sights presented to them, which for very feare wil make them to cover & hide themselves close vnder the cloths of their bed. And how can it be but that children should perswade themselves of such foolish imaginations and apprehensions in the night, seeing that even in the verie day time a man may make them to beleeve things meere­ly false as if they were true and certaine? Againe we see, that sometimes they will fall into such a feare, as they will be ready to swound, and will crie out in their sleepe by night, when they doe but call to their remembraunce the [Page]feare which they have had in the day time: and (which is more) they will grow to have the Falling-sicknesse, as I have noted in Hippocrates. I have read in Lavater, how in his Countrie of Switzerland, De sacro morb [...]. De Spectris. at a c [...]rtaine time of the yeere, there were some that vsed to disguise and maske themselves in horrible vizards, like vnto divells, onely with an intention to terrifie the little children that were given to be fearefully conceited: and they do make them beleeve, that they had seene some warre-woolves, fay­ries, or night-spirits, and such like. And the same which Lavater saith was vsuall in his Countrey, is no more then is seene in France, where mummeries are very common and vsuall in divers Townes, in the forme and habite of spirits and divells. As touching such mummeries, I can­not observe any one more ridiculous, then that maske o [...] monstrous image, which in a certaine Towne of this Realme, (which heere shall be namelesse,) is every yeere carried about, with great solemnitie vpon their festivall daies. It hath a great face and vifage, infinitely broad and large, with long and sharpe teeth, and is for that cause called (The olde woman with the great teeth:) But in my iudgement, this is a meere idolatry taken from the Pay­nims and Gentiles, who had also their Mandur [...]s; which (as [...]ostus saith,) was a great maske or monstrous picture, vsually carried about in the Procession of their gods, and left not to moove the chaps, & grinde the teeth. But ei­ther of those were in vented (as I take it) to give cause of laughter to such as were sad and pensive, and to terrifie little children. At Lyons also in France, they have their Macheoronste, little or nothing differiug from the Man­durus, of the Gentiles, which they vse likewise to carrie about the Cittie in great pompe and triumph. The An­tients, (as I have observed out of Ausonim,) had certaine such maskes or vgly pictures with three or foure squares; which, on what side soever they were changed and tur­ned, had the figure of a man; not without great admira­tion to the most advised and assured, and no lesse to the [Page 106]fearing and terrifying of little children. Those maskes in Latine are called Oscilla, and in Greeke [...]; as if a man should say litle mouthed images,Os [...]illa, signifi­eth faces mo­ving the chaps or mouth in deformed ma­ner, like vi­zards in a mummery. and they were pur­posely borne hanging in little streamers or banne [...]s, which they vsed to shake and moove to and fro: and they might plainely be discerned, in the end, to have the humane shape and forme, though in the agitation and stirring of them, a man would have iudged that they had a thousand faces and countenances. I have seene such kindes of maskes or pictures in the possession of Maister Gaiffier, an advocate in the Court of Parliament, who was a great lover of Antiquities, and one of my very good and deare friends.

Of aged per­sons, and that they are much subiect to feare, &c.Next after infants and little children, come the aged and decrepite old persons, of whom the naturall humor and moisture is well-neere spent and consumed, and their braine is become to bee in a manner wasted and dryed vp, by reason of their yeeres. To these kinde of folkes it is, naturally proper to doate and to be idly conceited, (and as Aristophanes saith) [...], which signifieth, [...]. to di­vine and prophecie after the manner of the Sibills, and as being bereaved of their wits and senses. Moreover, olde age is very apt to faine vnto it selfe, specters and ap­paritions, either by reason that the braine is offended, or through the weakenesse and imbecillitie of the senses; or by meanes of some other such discommodities and in­conveniences, as old age vsually bringeth with it: And God he knoweth, that when old folkes, men or women, doe grow to bee (as it were) children againe, which the Latines do [...] terme Repuerascere; they be [...] more childish then very children, according to the Greeke proverbe, [...]: insomuch, as they will not sticke to affi [...]me, with all the oathes of the world, things that ne­ver were, and which they never knew. And if you would assay to plucke out of their heads, the opinion which they have once conceived of specters and visions, you should but loose your labour, as in attempting a thing vnpossi­ble. [Page] Ierome Cardan rehearseth,Lib de subtilit. how hee knew an olde man, which was so frighted and terrified with the con­ceit of a false vision, that he could not be made beleeve, but that he had seene aspecter, and he died through the feare of that conceit.

Of women, that they are naturally sub­iect to feares.After children and old folkes, next doe succeede wo­men of all sorts, whome Saint Peter in his Canonicall epistle, termeth fraile and weake vessells, well knowing the defect and imbecilitie of their courage, and that the same is capable of all manner of feare and perturbation. That was the cause (as Harpocration writeth) that the Greekes had a law,Cap. 3. by the which (for the considerations above expressed) there were perpetuall tutors and over­seers ordained and appointed to their women. And in imagination of the same law, was the Customarie law of France, which decreeth, that the wives should be in per­petuall tutelage of their husbands, and that they may not be called into iudgement, nor make contracts, nor go­verne or dispose of their goods, without leave and au­thoritie of their husbands. And the law of the Romans, in regard of their imbecillitie and naturall frailtie, did make them vncapable to execute any places of charge, either publicke, or civill, and excluded them from being Magistrates and Iudges, and from all maner of plaints, procurations, & intercessions for any other persons, and from accusing and libelling against all such like actions, as also from being arbitrers and vmpiers in any causes.Lib. 2. D. de Re­gul: Iuris L. cum praetor § penult: D. de iu­alic. l. 2. D. de re Iudicat. l. ne­que D. de procu. l. D. de crimine C. qui accusat. In Apolog. ad DD. fratres. In historia ec­clesiasti. And I have read in Iustin Martir, and E [...]sebius, one thing that was worthy the observation amongst the Antient Romans; and which is very well agreeing and consenting with our vsages, manners and customes. For though at this day the written lawes do conclude, the woman to be vnder the power and commaund of her husband; yet so it is, that the Emperor Marke Antonyne, did authorize & privilege a certain maried woman that was a christian, by his writing, to have the governement and administration of her owne goods, because her husband, being a hea­then [Page 107]Paynim, did misuse and entreate her evill: which sheweth very evidently, that shee was vnder the power and governement of her husband, till such time as the graunt and letters patents of the Prince, did make fru­strate his power and authoritie over her. Wherefore seeing it is most certaine, that women are naturally so fraile and weake; it must needes be, that feare is natural­ly attending vpon them, and dooth ever accompanie them: and it doth easily imprint sundry imaginations in their mindes, like as a man would make in waxe, an im­pression of some character with a Ring or Signet. And it must needes be, that their feare and apprehension is ve­ry great, seeing their imagination doth engender so mer­vellous effects in nature, as nothing more. And letting passe whatsoever is written heereof in antient histories, I will onely in this place, recite a certaine accident which befell of late, even in our time; the same being a thing as marvellous as any one thing that you shall observe in any Authors whatsoever. There was a certaine gentle­man in a village neere the Towne of Argenton in Nor­mandie, Of a gentle­man borne in Normandie. which complotted with some of the inhabitants of that Village to play certaine plaies, wherein should be acted certaine divells, to the intent the pleasure and pa­stime of their Pageant might be the greater.Of humane parts in forme of a monster. And this Gentleman would needes himselfe bee apparrelled and attired in the habite of a divell, and did play the part of a divell: insomuch, as after the plaies were ended, hee re­sting in a heate and chafed in his furniture, went home to his wife, lay with her, and had her companie clad in the same attire wherein he had played the divell: By meanes wherof, it hapned that his wife (were it either by some ve­hement imagination that surprized her, or else (which I rather beleeve) through a very feare which seized vppon her, and is naturally in the hearts of all women) she was delivered at the nine moneths end, of a sonne so mon­strous, as in his countenance, his head, his face, and all the other parts of his body, especially in his feete, hee resem­bled [Page]and was more like vnto a Satyre, such as the Poets have described, then vnto an ordinarie and naturall man. After this, shee had other children by her husband, all which, (together with their brother the monster) did sur­vive both their father and their mother. Vpon whose decease, there grew a contention and variance betweene them, touching the succession of his inheritance. All of them endevouring to exclude this monster their elder brother, not onely from the birth-right of being heire and eldest sonne, but even from the totall succession of any thing that hee should claime, or that might in right appertaine vnto him. Heerevpon was the processe sued, and the matter proceeded in suite betweene them, be­fore a ludge of an inferiour Court; by whome it was ordered, that they shoulde make their entry vppon the inheritance, and that the eldest bro­ther▪ shoulde inherite, as next heire vnto his father and mother, according to the custome of Normandie. From this sentence the younger brethren brought their appeale,Of a processe or sute in an appeal broght against the said monster by his bre­thren vpon claime of in­heritance. and remooved it into the Court of Parliament of Roan, where the cause was pleaded: And the yon­ger brethren being Appellants did aleadge; ‘That they had great and iust cause to complaine vpon the wrong done them, not onely, in that their brother was admit­ted to the birth-right of being heire and eldest sonne to their father: but also that hee should bee adiudged to, have any parte in the succession of that living, which neither did, nor could in any sort fall or appertayne vn­to him, by any Lawes, either divine or humane. For, besides that hee was a very monster borne, and even against the ordinary course of nature: And therefore was to be excluded for that onely cause from all natu­rall rights and priviledges, as well of any legitimate and lawfull portion, as of the birth-right and priviledge of the first borne. There was not also any reason whie hee should be either termed or accompted for a man, seeing hee was formed and created farre vnlike other [Page 108]men, and did more resemble a Savage and a Satyre, than a reasonable man. That by the publique lawes of the Romans (which concerned their religion and ceremonies) the monster ought to be putte to death as soone as it was borne, and then was to be throwen in­to the sea, or into the next river; or else was to be bur­ned with fire made of those woods which are accoun­ted vnfortunate, as namely thornes, hawthornes, bry­ars, and such other like barren, vnfertile, and savage shrubbes; the cinders whereof were cast into the ri­ver: which done, the bookes of the Sibils were looked, to enquire, what gods they should seeke to appease: and what solemne games and processions they should celebrate: neither was there any thing doone, either in publique, or in particular, vntill such time as they were thorowly expiated and purged. And heereof we have aboundant examples in Titus Livius, Dion, Phlegon, Iulius Obsequens, Animi [...]nus Marcellinus, and other Ro­man Authours. And as touching the Greekes, their religion in this poynt, was like vnto the Romans: For they burnt their monsters and threw their ashes into the sea, as Theocritus affirmeth. And it is not to bee thought any strange matter, that the religion both of the Romans and the Greekes did so abhorre and detest monsters; seeing that amongst those peoples, and e­specially amongst the Romans, all men that were in any sorte deformed, or in any part monstrous, were killed, and reputed so vnfortunate and vnluckie in the en­countring of them, that (as wee may reade both in their Poets and Historians) there was none but helde that iourney most vnfortunate and vnluckie, wherein hee did happen to meete, or to have a fight, either of any Negro or Aethiopian, or any man that was defor­med or monstrous in any part of his bodie. Yea when­soever their campe was [...] o [...] to give battell vnto their enemies [...] with any such hide [...] [Page] [...] [Page 108] [...] [Page] [...] [Page 108] [...] [Page]would instantly vpon the place, massacre & hew them [...] peeces, so greatly did they [...]bho [...]re all deformitie, reck [...]ing the same an enemy to nature; which of it selfe dooth never love not desire to produce or bring forth any thing that should be either counterfet, or straunge from the humane shape and forme. And if monsters have bin so hated & abhorred of the Romans & Greeks being Paynims: so have they beene no lesse detested and abhorred of vs Christians.Cap. qui in a­liquo dist. 51. For by the right of our lawes publike which are the Canons of our Church, it is forbidden and defended, that any monsters shoulde be preferred to the orders of Priesthoode.Accursius & Doctores in l. ownes popule D. de Iust. & Iure. l. non sunt liberi D. de flat, hous. And Ac­cursius, as also after him, the most parte of the Doctors in the Civill lawe doe holde, That monsters may free­ly and safely be put to death and slaine: and they gave an example thereof in a savage and wilde man, whom (as they affirme) it is lawfull to kill. And to dispute ac­cording to the Civill lawes touching the matter nowe in question: I find, that by the same, all monsters borne against the order and common course of Nature, are to be held for illegitimate: and by consequence, are therefore to bee excluded from that lawfull portion which may seeme to appertaine vnto them, out of the inheritaunce of their parents, as if they had not beene horne at all:L. quod ceria­tum. D. de post haered. instit. cap. vus. An n [...]tus vel alias imperfe­ctus feudum retineat. neither is that Testament to be broken or disallowed, wherein the Testator doth forget and neglect them. What shall I say more? Even by the lawes Feodall they cannot be allowed for Tenants, or to holde by any noble Fee or Tenure: And the reason thereof is very plaine and peremptorie; because they have not the power and facultie to performe those ser­vices and homages which are due vnto the Lordes of the Fee: And therefore, for these reasons before al­leadged the Appellants did conclude, That the iudge­ment given, was erroneous.’ But the eldest brother be­ing def [...]dant in the appeale, did affirme and maintaine, that the inferi [...]ir Iudge had well and rightly ordayned; [Page 109] ‘That he (as the eldest and right heire legitimate) ought to have such part and portion in the succession, as by the custome of the Country might appertaine and be­long vnto him; That albeit he had his visage and some partes of his body in some sort deformed: yet that was no reason that hee shoulde bee helde and reputed as a monster, seeing hee had the vse of reason and humane discurse: That it was to be seene in antient Authors, how sundry women, by meanes of their forcible and vehement imagination, had ingendered and brough? foorth children much more monstrous than hee was: who neverthelesse were not declared nor adiudged to be illegitimate or abortive in nature: That it was a thing ordinary and proper to the imagination, to pro­duce marvellous effects in women at the time of their conception: The which is testified by Saint Ierome, Question 1 [...] Genesim. speaking of a certaine woman which engendred an in­fant so deformed, that in, and throughout all parts, as­well of his body, as of his visage, hee was farre vnlike both to his father and mother: And neverthelesse, Hippocrates the great and most famous Physitian of that time did declare and pronounce his opinion, that this infant, (notwithstanding he was so deformed) did appertaine to the mother, and that shee had not bred and brought him foorth▪ but onely through the force and vehemencie of her imagination. That the divines also do holde and affirme, and namely Saint Augustine, Lib. 11. de ci­vitat. Dei. that those monsters which are borne through the ima­gination of their mothers, are not properly monsters: Nay they go yet further, not alowing them in any sort to be called monsters, who be borne of mankinde, and be capable of reason, and of the future resurrection. That they onely are to be termed and called monsters which are borne of some beast, and not of any man, and have notwithstanding the face, body, and mem­bers of a man: as that monster which was borne in Britaine of a Cowe, in the time of King Lewes the [Page]twelfth; the face, body, and members whereof, were wholy, and in all partes, as of a man, save that, one of the [...]e thereof did resemble, and was like to the feet of the Damme therof. Vpon the birth of which mon­ster there was neverthelesse great disputation, whether the same ought to be baptized, or no: as is reported by Monsieur Boyer President at Bordeaux, who tou­ching that matter,Boerius Cons. 301. Zarabell. in Clem. §. ad haec quaest. 2. de sum. Trinit. aleadged the authorities of the Do­ctours which debated that question and controversio. Now although it be graunted, that such monsters, bred and borne of a beast, may lawfully be slaine: Yet is it not to be yeelded in any sort, that those monsters that are borne of any man, should be slaine, as the Appel­lants doe seeme to affirme; whether they have the vse of reason (which is the opinion both of Baldus, Aretin, Immola, Bald. Aretin. & Immola in l. quod dicitur D. de liberis & posthu. Angel. in tract. de maleficiis gl. & ex interval­lo vers. quid au temsi hominem. Felinus cap. fin: de homic. In repe. cap. Rainutius de testam. in ver­bo, Et soboles quam gestabat in vtero. Accursius in l. quaeret D. de verb. sign. facit l. inter caetera de liber. & post. Quaeritur Her­maphrodit. D. de statu hom. Hostien. in sum. de corpore vitl­atis § fin. Baldus l. fin. C. de suis & legit. & lib. 1. Conss­lior. cons. 436. Rebuffus in l. oftentum D. de verb. signif. and Angelus:) or whether they have not the vse of reason, but be so monstrous, as they have not so much as the face of a man, but rather of some beast: which is the doctrine of Felinus, of whose opinion also is Benedictus. And therfore to smal purpose are all those histories alleadged by the Appellants out of Titus Li­vius, and others, and out of the publique lawes of the Romans. And as touching the Civill-Lawe, so farre as concerneth the matter in question; much lesse to the purpose is that which the Appellants affirme: That in times past any infant monstrous borne, and forgotten or omitted in the testament of the Parents, could not therefore breake or disan [...]ll the testament: For this is to be vnderstoode (as Accursius saieth) when such an infant had not any shape or forme of man: and when it was destitute of the vse of reason; and did the deed [...] and actions of a beast, as if it bellowed like an oxe: or fedde vppon grasse as a sheepe. That our lawes doe admitte an identitie of reason, and one selfe same and the like consideration betwixt such as are borne mon­strous as th [...]se which are Hermaphrodites. For like as the Hermaphrodites are reputed to be of that s [...] wher­in [Page 110]they doe most excell, (according to the Civillians) So the Defendant in this appeale, ought to be accoun­ted and held of that kinde wherein he excelleth, and that is, in the nature and kinde of man, as being both borne of a man, and having the reason of a man. And that as the Hermaphrodites may be instituted heires to succeede to any Inheritaunce, and are capable of Be­nefices without dispensation, and may be promoted to holy Orders; so the monstrous borne which is parta­king of mankinde, and hath the benefite and helpe of reason, may very well be admitted to succeede to his parents dying intestate, according to the generall cu­stome of Fraunce, which willeth, that The dead shoulde give seizin to the living. And therefore the Defendant concluded, That the Iudgement had beene well and rightly yeelded. And therevpon the Court by a so­lemne Arrest did confirme the same Iudgement, and did pronounce the appeale to be brought without any iust cause of griefe; and that therfore the sentence from which they had appealed, should be fully and wholie executed.’

But to returne to our Discourse touching women; I say, That very Feare dooth cause a thousand imaginati­ons to come into their mindes, the which being carried and conveyed thence even to their corporall eyes, doe bring them into foolish and fond conceiptes, that they have seene some spirites. Besides, there be some particu­lar maladies proper to women which be barren, and to maydens likewise; when their termes doe come and des­cend, and that the blood of their monthly disease being stopped from his course, through the ordinary passa­ges and by the matrix dooth redound and beate backe againe by the heart, or by the pastes neere about the breast. Then the same blood, not finding any passage,De Virginum nat. troubleth the braine in such sorte, that (as Hippocrates saith) it causeth many of them to have idle fancies and fond conceipts, and tormenteth them with diverse ima­ginations [Page]of horrible specters, and fearefull sights to their seeming; with which being so afflicted, some of them doe seeke to throwe and cast themselves into wells or pittes, and others to destroy themselves by hanging, or some such miserable end. And it may be that the Mi­lesian Virgins (of whom Plutarch writeth) were surpri­sed with this maladie, which constrained them to hang themselves:Defoemin. illustr. and yet the citizens of Miletum could never discover not finde out, what should be the occasion, that shoulde make them to execute that cruelty vppon their owne persons. But this shall suffice to be spoken touch­ing the naturall feare of infants, olde men, and women. Wee will now come to intreate of that feare which is ac­cidentall, and is much more piercing into the minds of men than that which is naturall; and especially when God doth co-operate and work togither with the same: and that no other reason can be yeelded for the same, but such as God hath reserved to his owne secret and vn­searchable counsell.

Of feare cau­sed in persons by accidental causes.The first accidentall feare wee may terme and reckon to be that which dooth happen and befall vnto a whole campe, even in the open and playne day light: which vsually dooth take holde vppon the most stowt and har­die, they not knowing,Of feares sur­prising a whol campe in the day time. nor being able to yeeld any reason of their feare; and yet may a man see them to scatter them selves here and there on all sides, as if they were sheepe dispersed without a sheepheard. If any man should al­leadge that it were cowardice, or lacke of courage that should make even the most hardy and valiant thus to flie and runne away: I cannot conceive that there is any ap­parance of trueth in that opinion. It must needes bee then that the cause thereof is in the power and pleasure of God, who is the onely prince and lorde that hath the soveraigne command of all armies: and who long since did threaten even his owne people the children of Israel; that if they would not observe his commandements nor walke in the wayes of their Forefathers, that hee would [Page 111]send them such, and so great feares and terrours, as they should without any cause flie before the face of their e­nemies. Now this feare (as wee have erst saide) is called Panicus Terror, a Panique Feare, or,Of the Pa­nique feare wrought in men by a di­vine and su­pernaturall power. In Maedea. Lib. 1. Stratag. the Terrours and Furies of Pan, as Euripides calleth them; because the in­vention thereof proceeded from Pan, who in the warre of Bacchus against the Indians, being one of the Chief­taines and principall Captaines of the saide Bacchus (as Polienus writeth) vsed a thousand stratagems and poli­tique inventions that were called [...]; & by this meanes got Bacchus the vpper hand of his enemies, they being surprized with an exceeding great feare and astonishment.Of feare con­ceived vpon the defeate & overthrow of a Campe. But the case were otherwise if such a feare be taken either vpon the desrout or defait of a campe, or by reason of the darknes of the night: for then the reason thereof is evident and apparant. And certainely in the disorder or desrout of a whole campe, where the ene­mie hath them in chase vppon the spurre, and neere at hand, it is commonly seene, that the feare and terrour of men is so great, that many times those which are of the same partie with them, and their friends, are mistaken for their enemies. As that Gentleman of France, who in the battell of S. Quintines, flying from the furie of the Spa­niards, as fast as his horse could galloppe: If a man should have demanded of him, what he dreamed of; when as his servant following him close at the heeles, tolde him that his dagger (being excellent faire, and of good workman­ship) did fall from him, and hee answered him; I am all made of daggers: Sure I am, he would have said; that hee knew not his servant at that instant: but imagined that the Spaniards did follow him even at his backe. And as touching a feare conceived by reason of the night,Of feare con­ceived by night. there is g [...]t apparance of reason, why the same should hap­pen at that time, rather then in the day: because the night is more apt and proper to receive all terrours and appre­hensions, then the day is: And the imbecillitie of the sight, (which in the night time is very great) doth make [Page]a man to imagine many things, which he would not so much as thinke vpon in the day time. But heereof wee have spoken sufficiently at large, when wee were in dis­course of the senses, and of the opinion of the Sceptiques. Let vs now therefore passe forwards and continue on our purpose, touching those persons that become feare­full and timorous by accident, and whereof no reason can readily be yeelded.

First we will speake of such, as being guiltie of some notable and notorious crime,Of the feares of notorious malefactours, terrified by the guiltinesse of their owne consciences. are scene to have such a bi­ting and remorce of conscience within their breasts, that they suppose all persons whome they see to approach and come neere them, to bee Sergeants and officers com­ming to arrest them, and to make them prisoners. To this purpose, Plutarch recordeth a marvellous strange and admirable historie of one named Bessus. This vn­happie youth having most wretchedly and wickedly murthered his owne father,In l. de sera nu­minis vindicta. and the murther being long concealed, without comming to the knowledge of any man; on a time, as he went to suppe with some company, he threw downe with the point of an holberd, a Swal­lowes nest, and treading vpon the young ones, hee cru­shed them with his feete. The which being perceived by those that supped with him, they did sharpely and vehe­mently reprove him, for that vnmercifull and inhumane acte of cruelitie, (as it is vsuall with men to abhorre such as doe mischiefe to such little creatures:) vnto whom he made this answer: Do you not see (quoth he) how these bag­gage little birds do continually yeeld false witnesse against me, crying and chattering in their language, that I have slaine my father. The company marvelling at this speech▪ and that not without cause, made report vnto the King what they had heard. And the King caused him to bee a [...]sted and committed to prison: wherevpon, being brought in que­stion vpon that fact, hee confessed the truth of all the matter, and (being thereof duly attainted and convicted,) he was condemned to suffer the paines and torments of [Page 112]death due to Pa [...]acides, and such as were murtherers of their parents. Now amongst the manifold numbers of those that have their consciences troubled,Of the feares and terrours of tyrants and vsurpers of e­states. by reason of they wicked and l [...]v [...]d lives, and are perplexed and ter­rified with a million of feares; we may well account those tyrants, who by vnlawfull and indirect meanes, have v­surped a tyrannicall authoritie over their owne native countries or in some strange estate; and have changed a good forme of common-wealth and governement, into an vniust and tyrannicall power; putting to death thou­sands of persons, whom they suspected to bee men of noted vertue and honestie, and who might be able to re­sist their damnable attempts and vsurpations. How of­ten have we seene, that these men have bin troubled and tormented with most horrible phantosmes & imaginati­ons, which do com into their heads both sleeping & wa­king. How many apprehensions & terrors had Phalaris, Dionysius, Agathocles, P [...]reand [...]r, Hipparchus, Alexander de Ph [...]ra, Clearchus, Apollodorus, and such like butchers of mankinde: and how were their fantasies & imaginations distracted with feare of their subiects? How oft is it to be thought they forsooke their natural sleepes, and leapt so­dainely out of their beds vpon a feare and imagined con­ceit, that some came to cut their throates: and therewith­all, how often have they supposed and imagined, that they have seene sundry visions and apparitions of those whom they have murthered, or of some others whome they have feared?De sera num [...] ­nis vindicta. Hipparchus (by the report of Plutarch) dreamed that Venus appeared vnto him, and sprinckled his face all over with blood. Apollodorus also in a dreame seemed to see how the Scithians fleaed him alive & hew­ed him in peeces, and that his heart being then throwne by them into a caldron, said vnto him; I am the cause of all this mischiefe which thou endurest. The Emperour Cali­gula, having caused a great number of Senatours and Gentlemen of Rome to be put to death, did never sleepe but a verie small part of the night; or (if hee did happen [Page]to sleepe) his sleepe was interrupted and insturbed with a million of strange figures and images, which he shaped vnto himselfe in his braine.In vita Caligu. Sometimes (as Suetonius re­porteth) hee should see the sea as though it were talking vnto him. Sometimes he would seeme as though he had a will to climbe vp into heaven, and there Iupiter taking him by the feete, would cast him downe againe to the ground. So Nero, after the murther of his mother, was frighted with most horrible visions; for it seemed vnto him, that he saw before him all the furies, with their whips and burning firebrands to torment him. And Antonyne Caracalla, did imagine that the ghost of his father Seve­rus, (whom he had offended by the murther of his bro­ther Geta,) was readie to runne vpon him, and by plaine force to mischiefe and kill him. And vpon the declining of the Romane Empire, Thierry king of Italie, (being a Gothe by nation) after he had slaine Simmachus and Bo­etius his sonne in law, two Romane Senatours, borne of a most noble family in Rome, and who had beene in for­mer times Consulls: on an evening as hee sate at supper, (as Procopius rehearseth it) it seemed vnto him, that hee saw in the head of a fish served in vpon the table, the face of Simmachus in a most horrible shape and fashion, with great mustachoes, knitting his browes, frowning with his eyes, biting his lippes for very anger, and looking a­wry vpon him: the conceit whereof, strooke the king in­to such a feare, as he fell sicke and died thereof soone af­ter. Behold then the strange effects of feare, which are alwaies, and infallibly exceeding great in those who are immoderately surprized therewithal, be the same in them either naturall or accidentall.

Of feares proceeding of some passion, and causing madnesse and strange ima­ginations.We will now proceede on to entreate of another sort of persons, who by reason of some affection or passion that doth rule and predominate in them, are so estraun­ged from their owne naturall, as they doe fall into mad­nesse, and in that fit, doe imagine things most absurde and farre from reason. The first in this rancke, are amo­rous [Page 113]persons and foolish lovers, who (as Aristotle wri­teth) have their desires and passions so great and violent,Of amorous persons growing mad for love. that in some of them, they doe both make a change and alteration of their bodies, and do engender most strange furies. And I have noted in Saint Augustine, a historie of a certaine amorous person,Lib. 7. Ethic. cap. 2. who was so ravished in his a­morous and fond contemplations, and had the image of his mistrisse so imprinted in his minde and thoughts: that he imagined himselfe to see her alwaies before him, and that hee dwelled and conversed with her, and did performe with her, all those actions which lovers vsually commit in embraeing of their loves. But it shall not bee amisse to set downe the verie words which Saint Augu­stine vseth.Lib. 11. de Tri­nitat. cap. 4. Memini, (saith hee) me audisse a quodam quòd tam impressam & quasi solidam speciem faeminei corporis in cogita [...]do cernere soleret, vt ei quasi se misceri sentiens etiam genitalibus flueret. Truly hee that shall neerely and advi­sedly regard and consider the originall of love, shall finde that the same proceedeth of the sensuall and brutish part which the Hebrews call Behemith, of the word Behemoth; which signifieth foure-footed beastes, as Mares, and other such like creatures. And this is the cause why the Greekes named it [...], not as Plato saith, [...],In Cratil [...]. [...]: or [...]: but rather; [...], of the Earth, which also in Hebrew is called Erets. For as the reaso­nable part of man is wholy celestiall, so the sensitive part is altogether brutall, earthly, and of a base constitution, of the which proceedeth the passion of love. Now the most furious kinde of love which the Phisitians doe ac­knowledge, is that which they call the Heroicall love; be­cause most commonly it taketh hold and seizeth vpon men of a noble and heroique courage, and such as are va­lorous; in whom the sensitive part doth much more a­bound and excell then in others, as having many of their spirits meerely terrestriall, their courage being repleni­shed with a note and manlike blood. And although it bee so, that wee must needes acknowledge in man three [Page]partes, and all of them proceeding of divers fountaines, and well springs, which the Greekes name [...]: that is to say, the Intellectuall part, the Irascible or Cholerique part, and the Concupiscible or co­veting part. And that the Intellectuall doth proceede from the Soule and the Braine, the Irascible from the Heart, and the Concupiscible from the Liver: yet this is a thing most certaine and assured, that the Intellectuall part is little or nothing at all in heroicall persons that are given to be amorous: For were it so, then would their reason retire it selfe from the filth and puddle of their a­morous desires as easily, as they entred into the same in­considerately. It resteth therefore that the Irascible and Concupiscible powers,The cause of bruitish and sensuall passi­ons & desires in amorous persons. do remaine in them: each of which, are both meerely terrestiall, and doe engender so divers and exorbitant passions, that it is not to bee held altoge­ther for fabulous, which is recorded of Hercules, who in his furie, slew his owne wife and childreen imagining it had beene Licus the Tyrant of Thebes, (as both Euripi­des and Seneca doe testifie,) and that he loved Omphale and Iob [...] so extreamely, as forgetting h [...]s due devoyne and all regard of his estate, he apparelled himselfe in the ha­bite of a woman, and served them as their Chamber, maid. And for a more sure and evident signe, that heroi­call persons (in whome the Irascible and Concupiscible parts are most predominant,) be not well advised nor of any great subtiltie, but doe slide easily into amorous pas­sions: It appeareth by Marks A [...]to [...]ie and Demetri [...], both which were good plaine meaning men, yet never­thelesse exceeding furious and of a martiall and coura­geous spirit, and easie to be entangled in the s [...]ares of a­morous desires. And it is well worth the marking which Aristotle saith when he yeeldeth,Lib. 2. Politice. reason why the Lace­domoni [...]ns were governed by their wi [...]: and that is, be­cause martiall men and such as are of a hardie and coura­geous stomacke, doe willingly suffer themselves to bee hold vnder the yoake and power of love; And hee is of [Page 114]opinion, that thereof proceeded that fable of the loves of Mars and Venus.

But to proceede, albeit I could recite an infinite num­ber of histories out of Parthenius, Pansanias, Atheneus, Apollodorus, and Plutarch, touching this heroicall passion of love, and that very seldome or never it admitteth any cure, but dooth in the end make men so melancholike, that in processe of time they become furious: as Rouland is represented in the Italian Poet Aristo: yet I will con­tent my selfe with alleadging this one onely that happe­ned in Italie, about fortie yeeres [...]ithence: wherein is to be observed as strange and furious a passion of amorous love, as ever was any. The historie hath beene recired vn­to me by Monsieure Minut Lord of Caster, a Gentleman of rare & singular learning, and the worthie sonne of that great Minut late Potestate of My [...]an, and afterwardes chiefe President of Tholous [...]. At what time the learned Alciat lived and was reader in Pudna: he had many schol­lers that resorted thither out of France, and passed over the Alpes, of purpose to be his Auditors. Amongst o­thers, one Gentleman of an antient and honourable house, (who shall bee heere namelesse, because he is yet living, if hee bee not deceased since my comming from Tholouza) would needes make one of that companie. And having well profited in the studie of the lawes, hee would go to Venice; where hee was no sooner arrived, but he was entrapped in the snares of love. Wherevpon hee often frequented the doore of his Mistresse house, and made many signes and tokens of the great love and affection which he bare vnto her: he assayed by presents and by the helpe of Panders to corrupt her: and in the end himselfe hardily discovered his love vnto her, and prayed her to have pitty and compassion vpon him. The Lady did rudely repulse him with threatnings and mena­ces: all which notwithstanding, could never make him leave to be importunate. But in the end, seeing himselfe altogether hopelesse to gaine her to his desire, and being [Page]flatly reiected, hee fell into a frensie our night amongst others, and comming the next morning to finde a com­panion and friend of his, he told him that he had a quar­rell in hand, and prayed him to second him in the same. So they went both together to the Church of Saint Marke, where at that time the Duke of Venyse was pre­sent: whom as soone as this amorous foole saw, hee cried out alowde presently vnto his companion: See, there is he with whom I have the quarrell; goe, let vs set vpon him. His companion stirred not, but onely shaking his head, smiled at him, imagining that the other did but iest with him; for he did not thinke that he was turned foole. But a suddaine admiration and astonishment tooke him as soone as hee sawe this amorous mad-man to cast him­selfe through the Duke his guarde, and that drawing his sword, hee strived with the vtmost of his strength and endevours to kill him: which hee had also done, if the guard of the Duke had not restrained and hindered him, by whom also he was bounden and led away to prison. The matter being yet hote, hee was examined what should moove him to this desperate action: But he an­swered nothing but fooleries and idle ieasts and toyes. By chance there was then residing in Venice, that great and renowmed Phisitian Fracastor, who was sent for, and this amorous Gentleman was shewed vnto him: who af­ter he had long regarded and beheld him, and questio­ned with him vpon many points and occurrences: And perceiving that his answers did tend to nothing else but to menaces, and to discourses of women and wenches, he knew immediately that some amorous conceit was the cause of his outrage, & affirmed as much at that in­stant to the Magistrate; promising, that if he might be de­livered into his hands, he would cure & recover him of this frensie. The Magistrate made som difficulty to grant that vnto him; yet, partly vpon the intrety of a great lady, being at that time in Italy, & partly vpon the perswasions of Alciat, who concurred also in the sute, & (like a learned [Page 115]Civilian as he was) shewed vnto them,L. divus Mar­cus D. de offici [...] [...]raes. that they ought not to inflict a double punishment vpon a Foole, or a Madman, who was sufficiently punished and chastised with his owne folly: the matter was so handled, that this yoong gallant was committed to the keeping and custo­die of Fracastor. After that Fracastor had gotten him in­to his hands, he suborned or disguised a Curtisan, whom he commanded to pleasure the Gentleman, and to per­mit him to remaine and converse with her even vntill he was wearie, and that afterwards she should cause him to be wel covered with clothes till he fell into a sweat. This first cure being tried, he proceeded on to others, and did so well purge this gentleman, that hee made him perfit­ly sound: wherein hee confuted all the Poets, who af­firme, that the disease of Love is vncurable, without the enioying of that person, with whose love the party hath beene once surprized and enamoured. I will not heere dispute of this cure of Fracastor, Amatus Lufi­tanus in suis centuriis & alii. as knowing ful well that there were other Physitions of his time, and before; who attempting such a like cure as this was, did accomplish it to their great honour and commendation. The books of our moderne Authours are full of these examples: so as it [...] [...]delesse heere to alleadge them, it being no part of our purpose, to intreate of the malladie of Love. It shall suffice therefore for me to say thus much: that this sorte of Love is a kinde of melancholy: for the curing whereof many learned and expert Physitians doe pre­scribe the remedie to bee carnall copulation with a wo­man. For by this meanes (say they) those vaporous fumes of the seede are discharged and taken away from the pa­tient, which doe trouble and corrupt the braine, and doe principally offend such amorous persons: because, by how much the more and longer they do continue in the body, so much the more doe they engender and accu­mulate cares and pensive thoughts, which in the end do turne into a rage and very madnes.

Of persons, who by griefe and discon­tentment of minde, and such like pas­sions doe fall madde and frantique.Next after amorous persons seized with an heroicall [Page]and so door passion of Love, there doe offer themselves to be considered of, all such per [...]ons as by some sodaine g [...]er or by a burning and into [...]erable [...]ealou [...]ie; or by thought and discomentment of minde, for having lost their goodes; or in seeing themselves disappoynted of some row ard (which in their imagination they had wor­thily deserved for their vertues and good deedes) do fall into f [...]en [...]ie & madnes. These men (it is not to be doub­ted) but they doe see many false Specters, and do enter­taine a thousand [...]urious imaginations, according as their cholet adost dooth more or lesse domineere and rule in them. We read in the Fables of the Greekes and of So­phocles, that when A [...]ax had lost the Armes of Achilles, In A [...]ace [...] by the iudgement which Agamemnon pronounced a­gainst him in the favour of Vlysses his Competitor, hee grew into so extree me an anger, that his wrath beeing chaunged into fury, hee beganne to tunne madde tho­row the fieldes, and to drawe his sworde against a hie [...]d of Swine, whome hee imagined to be Greekes. And ta­king out of the whole number onely two of the greatest hee could choose, hee hanged them vp vpon a limme of a tree, and beganne to whippe and scourge them, vp­braiding them with a thousand opprobrious and iniuri­ous speeches; firmely beleeving that these twoo hogges were Agamemnon and Vlysses, vppon whome hee resol­ved to revenge himselfe by their slaughter: on the one, for being Iudge against him; and on the other, as his e­nemy that had prevailed against him. In the end, be­ing returned to his right senses, for very shame of his forepassed actions, he sheathed his sword into his owne throate, and so [...]lew himselfe.

Of madnesse growing in sodaine pas­sion of choler.Sometimes such surie is ingendred in persons by a certaine choler and [...]nimosity of courage, which they do sodainely and at vnawares fall into: And they will be so farre beside themselves (by reason their senses are trou­bled) that they will differ nothing at all from mad men. This is vsually feene in ba [...]el [...]et and martiall combats of [Page 116]gen [...] persons, where it oftentimes happeneth, that the Sould [...] [...] tushing with a rage and fur [...] vppon their enemies, doe neither knowe their owne colours, nor their friendes and fellowe [...]: from whome in the end their Armes are to be taken out of their handes, because they will fall aswell vppon their owne people, as vppon their enemies. Such sharpenesse and violence is com­mon and vsuall in Lions, who having a fire brand faste­ned to their toile, and being fleshed against some Bull or Beare doe quite forget their keeper and governour. And in the times of the Auntients it oftentimes fell out, that the Stage players who acted some furious person as an Her [...]let, an Ath [...]ma [...], a Thies [...]es, an Orestes, an Aleme­ [...]n, or an Aiax, they have so acted the well representing and acting of their partes, as themselves in the midst of their sporte, have become truely and indeede furious, and have done actes of outrage and fury, even such as the parties did whome they represent. The historie of Aesope the Stage player is well knowne, who playing the p [...]te of Thi [...]stes, did with his Scepter kill one of his owne boyes. This Aesope was a great friend of Cicero; and H [...]r [...]c [...] gave him the epythe [...] and title of a grave man. Lucian writeth of a certaine Actor or Stage play­er, who playing the part of Aiax, in a fury became in the middest of his parte so troubled and distracted in his senses, that he did not any more faine himselfe to be furi­ous, but hee grow so truly, and indeede. From some he [...]ore off their clothes; From the Musitions hee snatched away their flutes and cornets: To him that acted Vlysses, if his coppe or bonnet wherewith hee was covered, had not guarded him, he had made his head a drinking place for the fl [...]es In the end not content with these fooleries, he descended from two Stage and placed himselfe in the middest betweene the Roman Senatours; who having beene in times past, Consulles, were not without some feare lest this gallant would have mistaken them for V­lysses and Agamemnon, and so have whipped them as if [Page]they had beene some curtall curre. This historie maketh me to remember Vibius Gallus a Romane Oratour (of whome Seneca speaketh) how hee became (as a man would say) a very foole and distracted of his wittes, only through the voluntary merrinesse, and pleasaunt concei­tednesse of his owne minde. For hee vsing to immitate too too much the vaines of foolish persons, and counter­faiting them to his vtmost: This immitation so changed him in nature, that hee became a meere foole and natu­rall indeede.

But to give an ende to this Discourse of furious and mad men: I may not forget what Tertullian saith, That those who be furious, doe imagine that they fee other men or beasts in those whome they beholde, as Orestes sawe his mother in his sister Electra and Aiax imagined Vlysses and Agam [...]non to be amongest a heird of beasts: And (to make shorte) Agave and Athamas pursued and slew their owne children, supposing they had killed sa­vage and wilde beasts.

This shall suffice to be spoken touching the senses, and the fantasie, and concerning such, who oftentimes, by reason of the organs sensitive ill disposed, or by means of their fantasie corrupted by sickenesse, madnesse, me­lancholy, love, excessive furie, and other accidents have, either externally or internally felt their naturall powers to be altered and changed, and have deceived themselves by false visions and phantosmes. It is now time that wee come to another question which ariseth out of this Dis­course, and can not well be seperated from it: to wit: If the divell can at any time convey or mingle himselfe with the senses, either being sound or corrupted; or with the humours and fantasie being offended; ori [...] it be onelie the power and facultie of Nature, or of the Starres, which doe worke those marvellous effects vpon our bodies, as is affirmed by Ave [...]reis, Pomponatius, and other Physi­tians, who doe ordinarily attribute all things vnto Na­ture.

CHAP. XII.
That the Divoll doth sometimes convey and mingle him­selfe in the Senses being corrupted, and in the Phanta­sie affended, contrarie to the opinion of the naturall Philosophers.

WE have heretofore shewed, that ofttimes the Senses, by reason of their imbecillity & depravation, and the Phantasie by meanes of divers maladies, both corporall and spirituall, doe feele in them­selves an alteration from their proper and particular faculties as the eyes from seeing perfectly, the eares from hearing, the nose from smelling, the mind and the phantasie from reasoning and discoursing, and from discerning things by the vse of reason. All which, is so manifest and evidently true, as to doubt thereof would be too too grosse a follie and ignorance, because we see that the same daily happeneth: and there are very few men, who in their habitude or custome of life, doe not receive and admit, through accesse of yeares, some change and alteration of their naturall senses, and some dimination of their spirits. And as touching those, who in truth are wholy troubled and distracted from their sense or vnderstanding; the examples thereof are so fre­quent, and the multitude of them is so great and copions that no man can be ignorant of the same. Yet this is not the point wherein any difficultie resteth; or wherein should [...]nsist the sum [...] of this dispu [...]e: But it is suffi­cient, plainely and simply to affirme, that the nature of man may receive in it selfe changes; may erre by the sen­ses, [Page]may be perverted in her discourse, and may loose the vse of reason, of prudence, and of vnderstanding. To be briefe, in things which receive no contradiction, (as this same it should be but a vaine and lost labour to enter in­to any subtile discourse, and to seeke out any great rea­sons and argumentes In heaping vp of the which, a man shall bee sooner reprooved of too much curiositie, then commended for his learning For this cause also, have not I dwelt much in playing the Philosopher, and dilating vpon that which is easie for every man to know and see of himselfe? And if I have alleadged and cited both some reasons of phisicke, and some histories which made to my purpose, the same hath beene done rather by forme and way of discourse, touching things whereof the noti­on is common, then of any intention or purpose to en­ter into the depth and secrets of Philosophie, especially in that which doth in no sort require the knowledge of a Philosopher. But now, as it is commonly seene, that in the pursuit of any discourse, which is easie in the first beginnings thereof, it is vsuali to meete with some diffi­culties arising out of the principall matter a So doth it now fall out, that in speaking of the senses and the phan­tasie, I am fallen (I know not how) into an high and dif­ficult question proceeding of that matter: and that is, Whether in the Senses▪ being either sounder corrupteds or [...] able Phaneasin, being wounded and offended; the Div [...]ll can possibly mingle and convey himselfe, and there exercise his furie; or if it be Nature only that worketh therein al aloue: as is held by Pomponatius and Avenr [...]is, according as I have formerly alleadged.

That nature is not the cause of any marvellous ef­fects by wor­king vpon the Senses, or the phantasie cor­rupted or of­fended.A speciall thing that maketh me firmely to beleeve, that it is a kinde of mockery to say, that Nature dooth worke in the Senses corrupted, or in the Phantafie offen­ded; is this, that then is must needes be infer [...]ed, that the nature of man is more st [...]d [...]g and puissant when if is cor­rupted and depraved, then when it is in it formd and en­tire estate. Which indeed is nothing else but to erre in all [Page 118]true naturall Philosophie, which doth ever preferre the habite before the privation of depravation of any thing. Besides, that the peccant and faultie humours should worke more in humane bodres, then those can do which are naturall and do entertaine the harmony of the body: I cannot conceive how it may be done, but wee must seeke out some other reason thereof, then that which is yeelded by Pomponatius or Avenrois, or any other natu­rall Philosophers, whose reasons I hold it convenient in this place to set downe, and to see what they aleadge, to make vs beleeve: that there is no other cause but Nature onely, which doth worke in and vpon our bodies, our senses, and our humours, whatsoever is seene to happen vnto them supernaturally.

The argu­ment of Avi­cen and other Philosophers touching the power of na­ture produ­cing superna­turall effectes. Lib. 4. natur. cap. vltimo. Lib. 5. Phisic [...]. cap. 9. Lib. 3 de Trins.First they affirme touching the bewitching and en­chanting of the eyes, that oftentimes the soule of many persons doth worke vpon the body of another, as vpon their owne proper person. And therefore they inferre, that the soule by her owne naturall vertue and power, is able at it owne will and pleasure, to alter and change the senses of persons, and to bewitch their eyes. And of this opinion are Avicen and Algazel. But long time before them Saint Augustine was of a contrarie opinion: For he saw little or no reason, how it could be, that men should have any such power or puissance one vpon another, vn­lesse it were onely by the operation of the divell. And although it may be obiected, that the eye of a sicke bodie, may naturally wound and offend the sound eyes of ano­ther, that shall regard and looke vpon the sicke partie; yet so it is, that a naturall reason may be yeelded for that; as being caused either by meanes of the ayre infected, and directed from the eye of the patient towardes the eyes of the sound person: or else, by reason of some se­cret Sympathie, which some men have with others. And sometimes also by a kinde of Antypathie, a man may re­ceive a kinde of naturall Fascination or Enchantment by the eyes; as little children in looking vpon a Toade, and [Page]that little bird which the French name Rubie [...], and the Greekes call [...], of the which Elian and Snyd [...]s do write,Lib. 17. cap. 13. In verbo. [...]. how it hath this propertie, that it healeth the malady or disease called the Purples, by looking vpon the patient, from whom it taketh by the eyes the infection and venome thereof: And for this cause, in times past they did vse in selling this bird, to carry him close cove­red with a linnen cloth, for feare lest the partie so disea­sed, should have served his turne by it,Of divers kindes of charmes and enchantments which being supernatural, the naturall Phi­losophers at­tributed to nature. in looking on the same before he had bought it. I know that Plinie recoun­teth, how amongst the Bulgarians, and in Ilbrium, there are certaine whole families of Witches (which they of Avergne do call Fascignaires) or rather Sorcerers, which with their very looke doe kill those whom they looke on with a crosse or felonous eye or aspect. This maketh me to remember that which Aulus Gelliu [...] spenketh of in his Treatise entituled, Noctas Atticae, how there be some fa­milies in Africa, Lib. 9. ca 4. who on the contrary: doe vse to bewitch and for speake foldoes with their tongue and voyce: and in giving out praises and speeches of commendation, do worke the death and destruction both of trees, of bruite creatures, and of children. Now the Philosophers doe thinke to yeelde a naturall reason heereof saying; That those praises and commend at ory speeches doe engender in the heart a kinde of ioy and gladnesse, and in the vapo­rous spirits, which the naturall hea [...]e doth open, & cause to rebound, as it were, pel mell, or confusedly by the face, and eyes, through which the venome and poyson of the enchauntment: doth strike into the eies of others. And this is the cause why Arist [...]tle writeth,Sect 20. proble. 24. That there was a custome, that when one would praise any bodie, they would vse to say, and wish that Much good might do him, the praisas which were given him.

But whatsoever the Philosophers doe alleadge touch­ing this enchaunting or witch craft wrought with the speeche yet the trueth is,Answer to the former argu­ment. that no man hath any such po­wer to kill another, except it proceede of the Divell by [Page 119]the permission of God: much losse hath [...] the power to cast or send foorth by his eies into the eies of another man, any infection that should be able to change and al­ter the habite or state of the body so readily: as is vsed to be doone by diabolicali enchantments, with the which, such as come to bee striken and: attainted, are com­monly surprized in amoment. And the very Anti­ents themselves (in my opinion) seemed not to be igno­rant; that such kinde of enchantments,That all en­chantments wrought by speeches or lookes, doe happen only extraordina­rily, and be­yond the course of na­ture. In Epodis. Minusive lan­quet Fascinum. Of diverse su­perstirious devises vsed by the Anti­ents against vvitcherafts and enchant­ments. done either by the voyce, or by the eyes, did never happen but extraor­dinarily and beyond the course of nature. And that was the cause that in such cases they ayded themselves with their superstitions, to drive and chase them farre away from them, that they might not be stricken nor attached by them. Some of them vsed to carry tied about their neekes a certaine kinde of image or figure, made in forme of a mans member, thinking that by vertue of the same, no Sorcerers shoulde be able to hurte them. And such figure a they called Fascinum, like as Horac [...] also na­meth it; because it hindered Fascinations or Enchaum­ments. Others againe vsed to weare vppon their sore­heads, in forme of a Garland, the flower called, Our La­dies Gloves; and in Latine named Bacchar, even for the same occasion, and for feare lest some ill tongue shoulde charme or c [...]chanut them, which Virgil affirmeth in theseverses,

Which may be thus englished,

And others there were that did vse to spit in their owne besomes or breasts, as Theocritus testifieth, saying; ‘ [...].’

The signification whereof in english is thus: [Page]

The same also is to be seene amongest the Greeke E­pigrammes;Libus 4. Epigr.

But Theophrastus speaking of superstitious persons, dooth witnesse the same yet much more, saying; [...]. that is to say, And if the superstitious person do happen to soe a madd [...] man, or any other person taken with the falling sickenesse, he [...] will sp [...]t in his bosome quaking for very feare. And it is well woorthy the marking which Theophrastus writeth: For the Annents (as Hippocrates reporteth) thought all those which were taken with the Epilepsie or falling sicknesse,De morbo sacro & de morbis Virginum. and such also as were furious or fallen mad, to be seized and possessed with divells and evill spirites which diddo torment them. And that was the cause that such as sawe them in that passion or distemper, did spet vppon their breasts or bosomes, for feare lest some inconvenience might befall to them by meanes thereof. There were moreover other kindes of charmes and enchaun [...]ents of the eies,Of charmes called Presti­gies. which the Latines called Prestigies, the which also are no more naturall than those former. For these Prestigies do so charme and bewitch our eyes, that it see­meth vnto vs we see marvellous things, and which doe exceede beyond all nature: Howbeit in very deede the same be nothing else but a meere trumpery and deceipt of the divell; by the which notwithstanding we doe not perceive our selves to be any otherwise offended, but in this onely, that our sight is thereby somewhat altered and charmed. And in this sorte Apuleius writeth, that himselfe fawe a Iuggler,Lib. 1. de Asino cor [...]. who by Art Magicke did seeme to eate and swallow vp a sword and to thrust it through [Page 120]his owne body.Lib. 34. histor. And the like as Di [...]dorus Si [...] repor­teth) did the slave E [...] in the country of Sicil [...]s at such [...] surped a tyrannicall power over that Island, by the meanes and helpe of his Prestigies. For the other slaves whome hee endevoured to drawe in his line, to make a partic with him, and to rebell against their mai­sters, did hold and esteeme him to be more than a mor­tall man, because, as often as him listed, hee woulde cast foorth of his mouth flames of fire, and woulde doe ma­ny other such like marvellous deeds, and that altogether and onely by Arte magicke. So doe Atheneus and Eusta­tius recount how Cratistenes was so excellent a Magiti­an, that hee could not onely charme the eyes,Libr. 8. Dipnos. In lib. 4. Odyss. but that hee could also alter and change the very fantasie of men. And to that purpose I could heere alleadge and cite the histories of many others the like Impostors and Decei­vers; as namely Simon Magus, Apollonius, Iamblicus, Max­imus, Sopater, Sosipatra, and infinite other, whom I will reserve to another place to be spoken of more and better to the purpose.

Of the repre­sentation of persons shew­ed by Magici­ans to boyes in a glasse, vvhether they be ilusions, or not. Prestigies, vvhat they are.But what shall we say to that which little children or boyes vse to see within the mirrours or glasses shewed vnto them by Magicians? shall wee call them also Pre­stigies. I [...] seemeth not: For the Prestigies are only phan­tos [...]ce and images of things which are not: and howsoe­ver it be, they are true and entire deceipts or illusions, lea­sings and impostures of the divell, who by the subtiltie of his nature causeth the sight of things marvellous and supernaturall. And for this cause those common Iug­ [...]ers and Impostors, of whome hee serveth himselfe to [...] [...]use his sportes of Passe and Repasse, are named in proper worde by the He brewes, Chartumim, that is, Prestigi [...]tors or Deceivers, who do make strange won­ders [...]n [...] [...]i [...]ocles to appeere in sight to the eyes of men, onely by their subtilue or by the craft and subti [...] of the divell, for so dooth Rabbs Levi affirme of them, nowe the Magitians boyes doe see lively and naturally repre­sented [Page]senced [...] the [...] the figure of some thi [...]f [...]; and they doe ma [...]e him distanctly, within the glasse of the [...]i [...]tor, so that to call this a Prestigie or Imposture, would seeme at the first shew to have no shew not appearance of rea­son. Notwithstanding, seeing that all this proceedeth of the divell; and seeing it is vnpossible that the s [...]ide and absent body of the thiefe them appearing should be abiding in the glasse:That the sight shevved vnto children by Magicians in a glasse, are meer illusions & diabolicall impostures. I may well say, That the same is nothing else but a meere witchcraft or imposture of the Divell which charmeth by his illusions the eyes of the nailes, the picture and image of the thiefe. And ne­verthelesse, though this be but a woorke of the Divell, and dooth altogether exceede the power and course of nature, yet there have bi [...] some Philosophers who have revoked the same vnto the effectes of nature,Opinions of Philosophers, that such sights are naturall. Apollog. 1. and have attributed it vnto the impollution and purenesse of the soule of the childe that seeth the figure of the thiefe so re­presented. For Apuleius, (who was one of the greatest Magicians of his time,) after hee had spoken in his Apo­logie of many children, who had seene, and prophened, or foretolde wonders; in the end h [...] addeth, Hee & ali [...] de pueris logo equidem, sed dub [...]us sententiae sum, di [...] fieri, an posse negem. Quanquam Platoni crod [...]m, inter d [...] at que homines natura & [...]o [...] ma [...]as quasdom. Di [...] po­testates intersitas, [...]ásphs di [...]in ati [...]es cunct [...]s & u [...]r [...]oula Magorum gubernare. Quin & [...]hod [...] posse [...] bummum & p [...]erilem presartim su [...]plin [...]qur. se [...] [...], sive adorum delini [...]to saperur [...]. & ad oblivionem prasentinmax [...]rnari, & [...] [...]pari [...] movis redigi [...]c redere ad [...] immortulis scilicet ac divin [...], a [...]p [...] [...] quod [...] supo [...] f [...] a [...]rum prosagi [...]. Of this a man may gather. That Ap [...]leius was in doubt, whether the nature of the childe had the power to prophecie and sor [...] shew things; [...] whether the divell did suggest and ministen vnto him that which it tol [...]e and prophecied. But [...] [Page 121]Christian Philosopher, and one that lived but a little in a manner, before our time,Opinion and reason of Pomponatius. De Inean [...]a [...] ­nibus. dooth goe a great deale fur­ther, and maketh not any doubt at all (as did Apu­leins) but hee freely leapeth foorth, and (as a hardie A­theist) he saieth roundly, that this proceedeth of nothing else but nature alone, and his woordes are these: ‘So great and powerfull (saith hee) is the strength and ver­tue of the Inchaunter, that it passeth into the soule of the childe being vnpolluted, as doth the vertue of the adamant pierce into the Iron. For children are natural­ly prepared to receive impressions: & the soule of the childe being once moved or set in motion, doth move his sensitive Spirites as they are mooved in a dreame, and so by meanes of their subtilty, they see many more things than others doe. And therefore the childe may see the theefe naturally, by reason of the puritie, force, subtiltie, and agilitie of his spirits: And seeing it is to be presupposed that the soule is immortall: this is not more strange or miraculous, then the experience which we have of the Adamant, which draweth the Iron vnto it.’

Heere you see the very proper words of Pomponatius, Answer to the reason of Pomponatius. who deceiveth himselfe in saying, that the enchantment which the eyes of the childe doe receive, is derived from him that is the enchanter. For then it should follow, that the Enchanter ought first of all to have a sight of the thing represented, and then afterwards should commu­nicate the same to the childe. For otherwise, how is it possible hee should give that force vnto the boy, which he himselfe hath not at all. And as touching the compa­rison betweene the Adamant and the Iron, that cannot any way serve to make for Pomponatius: for betweene the Adamant and the Iron, there is a kinde of Sympa­thy. And what Sympathy (I pray you) can there be con­ceived betweene the soule of the childe, and that of the enchanter, the one being vnpolluted, and the other pol­luted? It were more fit therefore and convenient to af­firme [Page]rather, that this is a very worke of the divell, of the which the enchanter serveth himselfe to know by the sight of the childe vnpolluted, that which is secret and hidden from him. And in my opinion Fernelius the Phi­sitian seemeth to have beene much more religious here­in, then Pomponatius. For he freely confesseth, that this is but a meere imposture and diabolicall deceit, which commeth not of the effects of nature, but by force of the charmes. And you shall see his very owne wordes which he vseth in Latine, being very elegant and in good termes:Fernelius lib. 1. cap. 11. de Ab­ditis rerum cau sis. Vidi quendam vi verborum spectra varia in specu­lum derivare, quae illic quaecun (que) imperaret, mox aut scripto, aut veris imaginibus ita dilucidè exprimerent, vt promptè & facile ab assidentibus omnia internoscerentur. Audieban­tur quidem verba sacra, sed obscoenis nominibus spurcè con­taminata, cuiusmodi sunt Elementorum potestates, horrenda quaedam & inaudita principum nomina qui Orientis, Occi­dentis, Austri, Aquilonísque regionibus imperant. ‘That is to say, I have seene a man, who by the force of charmes and certaine words, hath made divers specters and images, to come within a mirrour or looking-glasse, the which have there expressed either by writing, or by some other demonstrations and true figures, what­soever he would command them; and they have done it so cleerely and manifestly, as it was most easie for the assistants and by-standers to know and discerne them. There you shoulde heare certaine sacred and holy words pronounced, but altogether polluted with most filthie and vile barbarous names, as of certaine pow­ers of the Elements, and with certain horrible and vn­knowne names of the Princes and chiefe of divels, ha­ving a command over the Orient, the Occident, the South, and North Regions of the world.’ So that Fer­nelius attributeth these kind of enchantments and fas­cinations, or the binding and bewitching of the eyes of children or boyes, not vnto the faculties and powers of nature pure and vnpolluted: but onely to the working [Page 122]of the divell, which doth worke and shew forth his ef­fects, being called vp by the charmes and enchantments of the Magitian: with whom he hath a certaine strict confederation & neere aliance. And this ought to be re­ceived and admitted before all the reasons of Pomponatius, and others of that sect, who take vpon them in matters meerely Metaphisicall and supernaturall, to dispute as if they were simply Phisicall and Naturail.

I know well, that Avicen b [...]sides all this,The opinion of Avicen, at­tributing en­chantments to the vehe­mensy of the imagination. Lib. 8. de Ani­malie 7. in Fine affirmeth, that the cause of enchantments & charmes, commeth of the vehement imagination of the soule: And he yeeldeth an example thereof in the Henne, which having beaten the Cocke in fight, will stretch herselfe vp vpon her feet, and beate with her wings, and set vp her traine, as if shee were a Cocke indeede: and sometimes may bee seene a little horne growing out of her legge, such as hath the Cocke. And heereof (saith hee) it may be knowne and comprehended, the obeisance which nature beareth and yeeldeth to the imaginative conceits and cogitations of the soule. And by this would Avicen inferre, that the co­gitations sometimes are such, as they have power to al­ter and change both the sensitive Organs, and the inter­nall or interiour part, in such sort, that a man should find himselfe (as it were) altogether transformed in himselfe. Which serveth well to confirme the opinion of Aven­r [...]is, who said; that the imagination of them which are bitten by a mad dogge, is so great and violent, that e­ven in their vrine (as we have erst said) a man shall see as it were the figures of little dogges.

But this which Avicen affirmeth, cannot stand in re­gard of the transmutation of the common sense,The opinion of Avicen re­futed. or of the phantafie and apprehension: And it doth extend too farre also the imaginative powers of the soule: the which, howsoever they doe worke in vs marvelous and strange things; yet neverthelesse, the same is onely by anaturall apprehension and commotion, which mooveth and stir­reth vp in vs, and in our body a certaine heate and colde, [Page]as we see in them that are growne into a suddaine cho­ler, or into a feare: And it doth sometimes so change our health, that it is the cause either of death, or of some ex­tr [...]ame gre [...]fe or sicknesse. And to little purpose is that comparison of the Henne, or of the partie bitten with a mad dogge, set downe by Avenrois and Avicen: foras­much as the same is beyond all experience: and it is ve­ry hard to be beleeved, especially that same touching the partie so bitten by a mad dogge For as touching that of the henne, it is no new nor strange matter, if having bea­ten the Cocke, she doe imagine herselfe to bee a Cocke, seeing that the Cocke himselfe, which maketh the Hen (as the saying is) will sometimes endure other Cockes to mount vppon him, and to tread him, as if hee were a Henne. Neither is this any thing abhorring from nature, nor is it any other thing, but such as daily happeneth, and that even by the vertue imaginative of naturall creatures. But that the imagination can engender in vs such mar­vellous effects, as the bewitching and blinding of the eyes, and the enchantment of the senses vseth to pro­duce and bring forth: that is an heresie in nature, which ought to be hiss [...]d at, and vtterly re [...]ected, if there be no better reasons to be yeelded for it.

Obiection of Pomponatius, touching specters, the sights appearing to Dion, and the noise heard by Antonie, and that such are no naturall impressions in the soule. Apud plutar­chum in vita Antonii & Dionis.To make short, no lesse false and vntrue also, is that which the same Pomponatius speaketh; inferring that that which Dion is reported to have seene, and that which Antonie is written to have heard, was but an impression in the soule, of some signes and tokens which did fore­shew and prognosticate some future evills, which should afterwards befall and happen vnto them. For even as (saith he) it happeneth in sleeping, that a man taketh an impression in his minde, of strange things that shall be­fall vnto him: So in waking, if a man be in a deepe muse and profound imagination, hee shall take an impression into his soule, by the force of the heavens, of that which shal betide & fal vnto him. And a man shall imagine, that he seeth and heareth (as in a dreame) that which dooth [Page 123]presage some future mishap and disaster to come.

Notwithstanding, as we have b [...]fore said, following the authoritie of Aristotle, Answer to the former obie­ction. there is not any imagination so strong and forcible, that can so pervert the senses, that they will suffer themselves to be guided or mis [...]led there­by: And (as he saith) well it may be, that there may bee an exceeding great passion, and such as is that,De somno & vigilia. where­with persons (afflicted with an extreame fever) vse to be touched; who commonly doe imagine, that they see ima­ges and figures in a wall; albeit in truth and very deede, they see nothing at all. But that such men as are sound and well disposed, should suffer themselves to be abused by the force of their imagination, (vnlesse it were by the Prestigies and illusions of Sathan) or that they can pos­sibly see whatsoever they do profoundly imagine, is too too abhorring from any reason to be affirmed: Or to make the heaven the cause thereof, seemeth to proceede only for default of a more apparant or better reason to confirme it. Better it were therefore (as hath beene said) to referre the cause of all this,Of the means how the ima­ginative pow­er and senses may be decei­ved in specters and phan­tosmes by the illusion of the divell. Tome 2. Sum­me Sa [...]rae The­olog. quest: 80. Arti. 2. to the working of the di­vells: who (as Saint Thomas of Aquin sa [...]th) may cause the same to proceede by the locall motion, as well of the hu­mane inferiour bodies, as of the spirits and powers sen­sitive, if they be not repressed by the divine powers and puissance. For so it is, that by the locall motion of the hu­mours, in sleepe, there do present themselves divers sen­sible formes and figures, (as Aristotle saith) caused through the aboundance of the blood, that descendeth to the sensitive principles, and there doe leave divers im­pressions of sensible motions, the which do conferre and keepe themselves in the sensible Species or shapes, and doe move the apprehension in such sort, that they do ap­peare, as if the sences outwardly did moove themselves: So that it is not strange, that the divel having power per­mitted him (as is saide) to moove the humours, may also make and cause them waking to receive by the eies, or o­ther senses, diverse imaginations, figures, voyces, [Page]sounds and other things that see me very strange & mar­vellous. And this is the cause, (as Saint Angustine saith) That there is not any of the corporall senses, but the di­vell may possesse the same, and vse it at his pleasure, if God do so permit him: Serpit hoc malum Diaboli (saith this Doctour) per omnes aditus sensuales, dat se figuris, ac­commodat se coloribus, Lib. 18. Quest. adharet sonis odoribus se subijcit, in­fundit se saporibus & quibusdam nebulis implet omnes me­atus intelligentiae. ‘That is to say, So mischievous is the divell, that he creepeth throughout all the passages of the senses. Hee adhereth vnto soundes, he subiecteth and insinuateth himselfe into smelles and odours, hee powreth himselfe into savours, and hee filleth all the passages of the intelligence with certayne mistes and clowdes.’ And by the same reason it happeneth also, That the divell dooth cast himselfe also into the inward and interiour senses, and into the fantasie of men, and mooveth them in the same sorte as hee dooth the exter­nall: and by a certayne extasie and alienation of their spirites which hee causeth; hee maketh diverse formes, specters, and phantosmes to appeare in their imaginati­ons: the which at such times as they awake from sleepe, will so lively represent themselves to the externall senses, that a man cannot be otherwise perswaded, but that hee hath truly and indeede seene them: albeit the same were but a pure illusion of the divell.

Of diabolical extasies hap­pening to wit­ches and sor­cerers, that they be not by the depar­ting of the soule from the bodie for a season, but onelie by illusion of the divell.Now this dooth leade vs, as it were by the hand, to those discourses and reports of Witches and Sorcerers: In whose fantasies and internall senses the divel dooth so well and cunningly imprint and fasten certaine Images and figures of things: that the same doe afterwards con­vey themselves to their outward senses, howbeit that they have neither seene nor heard the same, but onelie in a kinde of dreame, and diabolicall extasie. For that the soule of the Sorcerer shoulde issue foorth and departs out of the body (as some persons of this age have ima­gined) is a thing that cannot in any sorte be appreoved, [Page 124]and wee will easly refute and disproove the same by suf­ficient reason and authorities, when time shall serve, and that we come to speake of prodigious dreames. But vp­on the matter it shall nowe suffice,26 Quest. [...]. cap. Epis [...]op. that the Councell of Ancyra, according as is to be read in the Cannon Lawe, hath determined; that whatsoever the divelles doe instill into the spirites and mindes of Sorcerers and Sorceres­ses, is not by any abstraction made of the soule out or from the body, but onely by true and pure illusions, fan­tosmes, and deceptions, making them beleeve that they ride, I knowe not on what kinde of beastes with Dian [...] the goddesse of the Paynims, and with Herodiade. It appeareth also by the determination of the same Coun­cell, that the Sorcerers which see such things are seduced by the divell, and through their infidelitie doe deserve to bee mis-led by those diabolicall illusions. And this sheweth apparantly, that the Sorcerers and Sorceresses doe never enter and fall into such kinds of extasies, in the which they see diverse phantosmes that doe convey themselves to the externall senses at the time of their a­waking; except they have intelligence and confederati­on with the divell. For otherwise the divell could never fasten his illusions so deepely in their imagination, to make them believe, that they had seen that in their body which they doe not see indeede, but onely in spirite and imagination of the minde. And I say this expresly to re­fute the opinion of some Phisitians of our time, as name­ly, Baptista de Porta a Neapolitane,Opinion of Baptista de Porta and o­ther Physitions refuted, a tributing the extasies of Sor cerers to oynt ments, &c. who doe affirme and maintaine that the sleepes of Sorcerers replenished with such vaine imaginations in dreaming, doe proceed of no other cause than of a sleepy kinde of oyntment, wherewith they doe vse to annoynt themselves before they come to be ravished in those their extasies. But the trueth is, there is not any kinde of oyle, oyntment, per­fume, or any other such like drugge, that hath any such power or vertue to make menne to fall asleepe, and to dreame in that manner as Sorcerers vse to doe: who at [Page]the time of their awaking doe sometimes [...]ke report [...] of things which fall ou [...] to be true indeede, which can bee by no other meane, than the ministery of divells, which doe shew vnto them in their sleepe and dreames, the images of things that are true and certaine, and doe withall perswade them, when they awake, that they have seene them sensibly and indeed [...]: Nowe these kindes of Sorcerers that doe thus imaginarily enter into their Sab­baoths, are no lesse worthy of punishment, than those that vse to be carried thither by corporall transportation, of whome wee shall speake heereafter, when wee come to intre [...]e of Specters, fully, and at large.

Opinion of Alciat touch­ing transpor­tation of wit­ches.This being not well considered of, by the great and learned Alciat, who cast his minde too too much vppon the reasons of Nature, which have no place in thinges that are supernaturall, it made him vndertake the defence of such Sorcerers and Sorceresses as vse to bee transpor­ted to their Sabbaths by imagination: insomuch as in his Booke intituled Parerges, Libr. 8. hee reprooveth a certaine In­quisitour of Piemont that caused a great number of those Sorcerers, both men and women, to be putte to death, condemning them to be burnt with fire. In whose de­fence,A discourse of Alciat in de­fence of wit­ches transpor­ted by imagi­nation. marke what hee writeth; After that hee hath re­prooved the crueltie of that Inquisitour, who hee saith, was chased out of that Countrey by the Inhabitants vp­on that oceasion: ‘Albeit (saieth hee) some of the hus­bandes of those that were accused of witchcraft and Sorcery, being men of credite and honest reputation, did constantly affirm and protest, that even at that ve­ry instant, wherein those witches their wives were ac­cused to be dauncing vnder a certaine great vine, them­selves were layd close by their sides, and did speake vnto them; yea, & some had their secret company: yet aun­swer therevnto was made, that those were not their wives themselves, that did so lie and had the company of their husbands: but that they were divells that tooke vpon them a resemblance of their forme, and a kinde [Page 125]of fantasticall body like vnto theirs, and so with an il­lusion did abuse their husbandes. Whereunto I forth­with replied (saith Alciat) And why doe you not ra­ther presume, that that was the divell which was seene dauncing vnder the tree, together with his compani­ons in the forme and habite of those women, and so discharge them vpon the testimonie of their husbands, who were layde in bedde with them at that very time; wherein you accuse them to be thus revelling and dan­cing? Why should you faine or invent this Assertion, to say that the true body was in a fained & false dance. and that that which was but a fantasticall body should belayde, resting quietly in bedde? What neede was there heerem to augment the miracles and power of the divell by encreasing it, and leaving the profession of a religious divine, to execute the office of a severe and cruell Iudge: which turneth and construeth all things to the worst against the partie accused, without permitting any purgation or iustification made in his behalfe? It was sufficiently prooved (saieth the same Alciat) by diverse Informations, that all that assem­bly of divells which was intended to bee no other than of witches, was sodainly chased away, and made to va­nish out of sight, by a simple woman, who (passing by where this Sabbath was kept) did nothing but call vppon and pronounce the name of Iesus: and sodain­ly vpon the very sound and hearing of that name, all the Dauncers did sodainely make away: and no man could tell what was becom of them, even in a moment.’ Now if those were true bodies, how is it possible they could so soone bee gone and vanish? It must needes be therefore, that they were but meere phantosmes, and as the Gardens of Tantalus, In vita Apollo. according to that saying and proverbe of Philostratus. Yea but say they, ‘The women themselves did confesse that they were there dauncing, and didde yeelde vnto all that which was brought in evidence against them. But to this the an­swer [Page]is easie (saith Al [...]at) namely, that the imagination of those women was [...]aultie and corrupted by me­lancholie, or some other maladies, which Plinie in one place calleth the illusions and mock cries of the Fannes or Fairies, which did require rather the helpe and cure of a Phisitian, then of an Inquisitour, and might well have been healed, if the most part of them had not bin very poore, and without meanes to defray the charge of it.’ In the end, not knowing how to resolve him selfe, he comes to the Counsell of Ancyra, which maketh altogether against him, and markes those Sorcerers with the touch of impietie and infidelitie, who doe receive in their inward senses, those diabolicall phantosmes and il­lusions, and doe imagine themselves to bee in the com­pany of Diana or of Herodiada notwithstanding, that in very deed, they be lying still in their beds, by a certain ra­vishment & in an extasy. Thus thinking to defend those who are altogether vnworthy to be defended, he falleth vpon that which doth vtterly condemne them. For what greater sinne can any man alleadge to be raiguing in the world, then this impiety, to have association with the di­vell, of the which all Sorcerers are vndoubtedly parta­kers, at such time as they doe fall into any such extasie, and doe see such divelish visions, according as the coun­sell of Ancyra hath determined of them?

Now as touching that melancholy which Alciat doth attribute to the extasie of Sorcerers,Answer to the opinion of Alciat touch­ing Sorcerers, their being in an extasie, and that it comes not of melancholie, but by the cunning of the divell. it is a thing meerely ridiculous, and deserveth no answer, because it is not cre­dible, that those, which confessed themselves to have beene in the company of the divell, should all of the [...] be striken with one and the same maladie and infirmity of minde, and should acknowledge themselves to have seene the very same things so consonant and agreeable each to other, but that there must needes be some cun­ning of the divell in causing it. And as little to purpose is that which he alleadged, that those who were accused to be Sorcerers, should be laid in bed by their husbands, [Page 126]at such time as they were accused to be at their Sabboth. For Spranger telleth vs, that even in the company of the husbands themselves, the divells have had carnall copu­lation with Sorceresses, and that even in a visible forme. Much more therefore may it stand with reason, that the Sorceresses even in the company of their husbands, may be ravished and grow into an extasie, and see in their imagination such divelish visions, even as they be laid by the sides of their hushauds. Now of these kindes of ra­vishment by way of extasie, I can alleadge vnto you an infinite number of histories; but it shall suffice that I re­cire two or three onely, which I have read in Caietan, named de Vio, an interpreter vpon S. Thomas of Aquine: and in Nider, from whom both Silvester Prieras, Spran­ger, Henry Institoris, and others, having made that booke, intituled Mullens maleficarum; and Ghirlandus also have collected the better part of their Treatise. Now, De Vie sheweth how himselfe did knowe a certaine woman a Sorceresse,In quast. 106. secunda secun­da arti. 3. which was exceedingly enamored of a young man, and whom the divell did annoint all naked with a certaine oyntment, perswading her, that he would bring her into the house of her beloved. This woman having beene of a long time in an extasie, and comming againe to her selfe, affirmed, that she had bin and laine with her friend, and no man could perswade her to the contrarie; notwithstanding that in very deede, she was found laid all naked in her bed, and there had beene so exceedingly wearied and toyled, that being taken with an hoarsenesse by reason of the extreame colde which she had endured, she was driven to keepe her bed, till she was throughly eased and refreshed. And Caiet [...] had not afterwardes shewed and made it manifest vnto her, that this which she had seene, was nothing else but an imagination, she would never have conceived the truth thereof; so great­ly was she deceived and abused by the divell. And hee telleth farther, how he knew an olde woman, who had reported and given out, that she would not faile to bee [Page]at the Sabbaoth, and that she should be transported thi­ther from her chamber: howbeit for all this, shee was found starke naked in the same chamber, altogether sencelesse and in an extasie: insomuch, as the illusion and deceit of the divell, being made manifest and apparant vnto her, she was converted and brought to be of ano­ther minde. And Nider alleadgeth also an example of another old woman, who being by no meanes to be con­verted or perswaded by her Inquisitour, shee did, in the end, betake her selfe to enter into her chamber, at such time as she vaunted that she would goe to her Sabboth: and there was she seene, how at the first she beganne to sleepe sitting, and then to grow into a great sweate, hol­ding a bason in her hand; the which falling downe, shee also fell vpon the ground all at her length, and there dis­covering her secret parts, she was afterwards awakened, not without being greatly ashamed and confounded.

That Wit­ches and Sor­cerers have sometimes carnall co­pulation with the divell, and bee in out­ward appea­rances chan­ged into the shapes of beasts.But, that wee may not fall away too soone from our purpose touching Sorcerers and others, who have sworn allyance and confederacie with the divell. Besides that, they be ravished in an extasie, they have sometime also carnall copulation with him, and may be changed in the forme and shape of divers beasts. And albeit the Phisi­tians will come vpon vs with their disease called Ephialte or the Falling-sicknesse, the which we have formerly de­scribed, and with their Licantropie, with which diseases they that be taken and surprized do imagine themselves to have carnall companie with spirites, or doe thinke themselves to bee changed into Woolves: yet in very truth, so it is, that there be some men and women, which in very deede have had copulation as Incubi or Sutcubi with the divells, and have beene changed into Woolves so farre forth, as the outward sight and sense was able to discerne and have had the same affection as Woolves have, and (which is more) have beene coupled with the females of Woolves. This is a thing in some fort ve­ry difficult and hard to be beleeved, esperially of such as [Page 127] [...] naturallists, and doe attribute most thinges to the worke & power of nature: and I know that Plinie doth make a mocke and ieast at it, and especially at that which is called Lycantropi [...], which he accompteth but a meere fable. And yet neverthelesse himselfe alleadgeth Evan­thes a Greeke Author, who saith; that there is in Arcadia, a certaine linage of men,Lib. 8. cap. 22 who passing over a certaine flood or river, doe become woolves, and repassing the same, do returne into their humane shape againe. So that he is doubtfull of that which he ought to beleeve in that point: And being ignorant of the power of divells, hee r [...]steth himselfe vpon the power of nature, which is in some sort excusable in him, being but a Pagan.

But it is a question worthie the handling, to knowe whether the divells have the power to change in verie deede,Question, whether the divell can change the bodies of men indeed, or not. the substance of mans bodie; or whether it be in 07 shew and apparance onely; deceiving not onely the fan­tasie of the Sorcerer, or of the partie which shall bee be­witched or enchanted, but also the externall senses of those that shall behold them.

The truth is, this question hath beene handled by Saint Augustine, who holdeth,Aunsvver. Lid. 18. de civi. dei. that the true bodies of men cannot in any sort be changed by the Art of the divell; but that he may well bee in such a body as is fantasticall, and which either in dreaming or in imagination doth di­versly alter and change it selfe by many sorts and kindes of things that doe present themselves vnto the minde: And albeit the same be not indeede a true body, yet may it take the forms and shape of a body, suppressing and keeping (as it were) asleepe the outward senses of men, in such sort, as their true bodies may in the meane while repose themselves, and be at rest in some other place sur­prised and overcome with a deepe and profound sleepe. And the same Saint Angustine goeth yet further and saith, how himselfe knew the father of one named Pre­sta [...]tius, who was changed into a Muse: and being thus metamorphosed, did carrie vpon his backe certaine cari­ages [Page]and baggage of souldiers. And this learned Doctour doth set down: his resolution. ‘That this was nothing else but a meere illusion of the divell: and that the fa­ther of Prostantius was not changed into a Mule; and much lesse did hee carrie any bagge or baggage, but that these were the divells which did charme and en­chant the eyes of the beholders, making them beleeve, that the father of Prostantius was a Mole, and carried those burdens & baggage: notwithstanding that it was they themselves which carryed them.’ And agreea­ble to this resolution of Saint Augustine, Gulielmus Parisi­ensis doth recount a certaine history which is worthy the marking,Vltima parte de vnivers. because in things of like sort (besides the con­clusion of Saint Augustine being somewhat too spare in this point) it may bee gathered, that the divells do seize themselves of naturall beasts, as mules, horses, woolves, and such like creatures▪ and the meane while do possesse the phantasie of Sorcerers, or of persons enchanted by them, and do make them beleeve, that they are changed into beasts, bringing withall into their fantasie, that which themselves doe worke in the meane season, by the ministery of those beasts. The historie of William of Pa­ris, is this, he saith; how he himselfe know a man, who thought himselfe to bee changed into a wolfe, and at a certaine houre did withdraw and retire himselfe into a hollow cave, farre retired within a thicke and shadie wood, where hee fell asleepe, and in sleeping, dreamed, that he was become a wolfe indeede, howbeit that in ve­rie truth, the divell did onely possesse a naturall wolfe, which he made to runne vp & downe that wood, whilst this man lay there sleeping. And in the end this was dis­covered, the man being there found in a deepe sleepe, and lying ravished in an extasie within the cave.

Obiection a­gainst the for­mer answer.Contrary neverthelesse and repugnant to this (which both Saint Augustine and William of Paris doe affirme) are many and divers histories, which may be read in sun­drie Authors concerning such persons or have bin chan­ged [Page 128]into beasts: For (besides the Hermit of Dole,) who in our time was found to bee changed into a wolfe, and taking with his pawes a little childe which he was going to devoure, if hee had not beene surprized and discove­red, and having in part the figure and shape of a man, and partly of a wolfe. Most notorious also are those histories in Spranger, touching three Damsells,Mallei [...] ­lificarum. who in forme of a Cat, did assault and set vpon a poore labouring man, who did hurt them all three, and they were so found hurt and wounded in their bed: And that of a young Mar­chant, who was changed into an Asse by a Sorceresse of Cyprus, who neverthelesse, did alwaies esteeme him­selfe to be a man, albeit his companions did beleeve him to be an Asse, and did chase and expell him out of their shippe, as being such a one indeede. And it is a thing worthie to be considered in this latter, that although he were taken and reputed of all others for an Asse, yet the Sorceresse her selfe, that had enchanted him, and other Sorcerers her neighbours did vse and entertaine him still, as a man, especially being in the house and within the doores: for abroade he was constrained by the Sor­ceresse, to carrie vpon his backe burthens of corne and of wood.

Solution of the former question. That the di­vell doth not change the bodies of men In 2. Sentent. dist. 8. An Demones possunt impri­mere in sensus corporales prae­ctigus illuden­do.Now even this same serveth to shew, that the divell doth not change the bodies of men, but onely in shew and apparance doth abuse and deceive the phantasie of men, which doe imagine and thinke those to be beasts, who indeede are no other then reasonable men. And of the same opinion is Thomas Aqui [...]as, howsoever there bee some in our time, who would have made men be­leeve, that he affirmed purely and simply, that the divells and Angells have the power by their naturall vertue, to change our bodies. But vnder their correction, they did ill vnderstand the worde Transmutation, as it is in that Doctour. For the same is to be vnderstood passively as concerning those, who in apparance have their senses, and the phantasie changed by the divell, and by conse­quent [Page]are easie to be abused and deceived by that immu­tation and alteration which they finde in themselves, farre from that which is naturall and familiar to them. And we have alreadie,How, and in what manner the divel doth work his illu­sions, in see­ming to change the bodies of mē into other formes which truly and in­deed they are not. and shall againe in other places shew, how that the divell working vppon the fantasie, dooth moove and stirre the humours, and doth in some sort, cause a transmutation of them by a locall motion: And this transmutation of the humours, being internall or in­wards, doth communicate it selfe, not onely to the ex­ternall senses of the partie which is charmed and enchan­ted, but to those also of the beholders, as we have afore declared, if God do not impeach and hinder it. As wee reade that saint Macarius, having a yong maiden brought vnto him, which was reported to have beene changed into a Mare, did neverthelesse for his part alone well see and perceive, that she was not a Mare, but a naturall woman: And it was, by reason that he was a godly and holy man, and the divell had not the power to vse his Prestigies and illusions towards him. For if this young maiden had in very deede and truth, be [...]ene changed into a Mare, she had not beene taken at the first sight by Macarius for a maiden, as indeede she was, and by him was cured from the illusion of the divell.

To be briefe, we may conclude with Saint Augustine, The resoluti­on of the for­mer question. Lib. 18. de ci­vitate dei & 3. de Trinit. Non esse credendum daemonū arte vel potestate hominis cor­pus in bestialia lineamenta posse-converti, & transgressori­bus Angelis ad nutum servere hanc rerum visibilium ma­teriam sed soli De [...]. ‘That it is not a thing to be beleeved, that the divells have any Art or power, to change and convert the body of a man, into the lineaments or members of bruit beasts, or that this matter and sub­stance of visible creatures, should bee obedient to the becke and command of those wicked Angells, but that this is a power proper to God alone.’ And this reckoning are wee to make of that fable of Circus, who was said to have changed the companions of V [...]ysse [...] into very naturall swine; which is not to be accounted other [Page 129]then such as it is, to wit, meerely fabulous, vnlesse a man will say (as the same Saint Augustine doth) that these were illusions and Prestigies wrought by Art Magicke, such as the antient Poet Propertius, doth attribute to another Magitian, a notorious woman witch; whom he celebra­teth in his Poemes, to have beene so famous and pow­erfull in her charmes, that shee could have changed her selfe into a woolfe at her pleasure, as is to bee seene in those his verses;

Or as Virgil affirmeth of the sheepheard Maeris, who by vertue of herbes brought from Pontus, did change her selfe into a woolfe, and did range the woods.

But it may bee obiected, that Nebuchodonoxer was changed into a beast:Obiection of the change of Nebuchadnez­zer into an Oxe. Solution. and wherfore then should it not be credible, that men may in very deede be chaunged into woolves? First I deny, that the Scripture doth precisely affirme, that Nabuchodoneser was changed into a beast, but that he did eate hay as a beast, and that the nailes of his fingers and his feete, did grow as the clawes of an Eagle. The which is a thing worthie to be marked, and doth evidently shew vnto all such vndiscreete persons, as would have men to be transformed into woolves, how much their mindes and vnderstanding are subiect to vn­constancie and indiscretion, that they cannot make any profite, but do wrest to their ownesense, that which be­ing well examined, doth make altogether against them. For in that the Scripture saith, the nailes of Nabuchodo­nozer did grow in such a manner, and that hee did eate hay as an Oxe: it giveth vs to vnderstand, that his forme or shape was not changed, but that hee had so lost the vse of reason and his vnderstanding, that hee thought and imagined himselfe to: bee a beast, and hee didde therefore eate hay as a beast; not that hee was really [Page]and indeede a beast. For seeing his essentiall forme was not changed, (as themselves do confesse) and the corpo­rall and reasonable parts of man are two essences so linc­ked and conioyned together, that before the day of death, they can never be seperated: how can it be, that the reasonable part being not possible to bee changed, because it is essentiall to man; (as themselves alleadge) yet the body which is vnited, and tyed vnto the reason and vnderstanding, should, and may notwithstanding bee changed and transformed? Certainely the bodie of man and the soule are Relatives: and a man cannot presup­pose a humane body to be living and walking, but hee must give vnto it a reasonable soule: and so likewise on the contrarie part, wee cannot take any consideration heere below of a living soule vsing reason, but we must give it a body proportioned with all the draughts, fea­tures and lineaments of a man. This being a thing so true and certaine, as to make a doubt thereof, would be a manifest errour, and against the principles of naturall Philosophie: How can it then bee, that the soule being not to be changed by their owne confession, our bodies neverthelesse should bee changed and take the body of a beast?

But they inferre yet further & say, men have the pow­er to make a cherry-tree or such like plant,Obiection by sundry exam­ples. to beare and bring foorth roses or apples, and they can change yron into steele, and the forme of silver into gold: wherefore then should it be thought so strange a matter, that the divell should change the figure of a body, into some o­ther shape, seeing his power doth by farre exceede that of men?Solution and answer to the first example. Goodly comparisons no doubt: as though the man (which doth graft in a tree a rose or any other graft) be he, that doth cause to grow within or vpon the tree, or the wilde stocke, that which is so strange and different from the proper substance of the tree; and not rather nature it selfe, which by meanes of the sappe of the tree mounting to the graft, doth make it to be incorporated [Page 130]and vnited to the barke and body of the same tree, and (as Virgil saith) Vdo facit in elescere libro. Certaine it is, that he which doth graft it, doth nothing else but lend his hands to Nature, the which, (as touching the rest) accor­ding to the power that God hath given it, doth worke and bring it forth, causing it to come to these effects as we see. The which, howsoever they may seeme marve­lous, yet are they notwithstanding meerely naturall and easie to bee comprehended, as proceeding from that which doth delight in the diversitie of her worke: and as Petronius Arbiter saith;

Now God hath not given such power vnto the di­vell, so to transforme any body into another, and to alter and change the substance thereof in any sort; neither is there any likenesse or identity of reason, betweene the grafting of a tree, and the transmutation of an entire and solide substance into another body. And more then that, howsoevering grafting of any thing, a man do cut away even halfe the stocke to incorporate the graft, yet doth the stocke still remaine the same, and the graft taketh it noriture of the sappe of the stocke, and doth retaine the nature thereof: and that this is so, it is apparant, for that in the grafting of roses vpon an hawthorne, or other wil­ding, or an oke, they will grow to be greene, by reason of the sappe of the wilding, or of the oke. And therefore the nature of the tree is not so changed by the new graf­ting of it, but that a man may easily take knowledge of the first substance thereof, the which is farre otherwise in the substance of any man, that is said to be changed and transformed by the divell: for that therein cannot be discerned the tract or shew of any humane shape. So that then the divell must bee acknowledged to bee of more [Page]might and puissance then Nature it selfe, the which the Hebrewes did esteeme in a maner as a god.

Answer to the 2. example.Now as touching that they alleadge, that man doth change yron into steele, and silver into gold; they do not see how therein they doe most grosely and absurdly speake against themselves. For I will vse no other then their owne comparison to refell all those that shall main­taine the transmutation of any true substance. For as it is most certaine, that yron doth easily refine it selfe into that which in nature is next and neerest vnto it, that is, steele: neverthelesse it is alwaies yron, and is easie to be discer­ned from that steele which is fine and naturall. And as silver (being molten and dissolved with matters of ano­ther nature) may easily take the colour of gold, and come to counterfait and adulterate the same, and yet is not able to change it, but that it will be discovered for such as it is, being tried either with the graver, the touchstone, the hammer, or some such meanes: In like manner, the di­vell (howsoever by charming the eyes and sight of the beholders, hee doe seeme in some sort to adulterate and falsifie the substance of man, in making it appeare other then it is indeede: yet neverthelesse doth not the humane substance suffer any change or alteration. So that we may briefely resolve and conclude this point with Saint Tho­mas of Aquine: ‘that the divell deceiving and deluding both the inward and outward senses,In 2. sententia distinct. 8 and consequent­ly the iudgement of men, doth represent vnto them, things divers and farre different from their naturall substances,’ neither is the same a thing more new or strange vnto him, then it is vnto some men, who by very Ar [...] and cunning, and by meanes of certaine candles and fumigations, will cause (as hath beene before touched) that a chamber shall seeme to be full of serpents, albeit in very truth, there be nothing lesse then serpents in the chamber, and onely the eyes are deceived and deluded. In the same sort, howsoever the divell doth represent vnder the true forme of a man, some woolfe, horse, mule, [Page 131]or some such other beast: yet neverthelesse the man doth still abide and remaine the same that he was, and hee is not either changed or transformed in any fashion what­soever, but onely in the imagination of the phantasie, which is possessed and troubled by the divell. And this both all the antient Doctours of the Church, and all the generall Counsells have determined and agreed vppon. And therefore I cannot but marvel, that there should be any men so obstinately addicted and wilfully wedded to their opinions, as to bring in and maintaine against all antiquitie, and contrarie to the Canons, a new kinde of heresie, the which they goe about to proove, onely by such authorities and examples, as they do wrest and per­vert to their owne sense and meaning: wherein they doe something savour of the error of Manes, the father of the Manichees; Qui aliquid divinitatis aut numinis extra vnum Deum arbitrabatur: ‘who did hold, that there was a kinde of divine power, besides that of the one onely God. For he said, that there were two creators, the one of things earthly and materiall; the other of things ce­lestiall, which doth even iumpe with the opinion of those men.’ For to make the divell to have such power, as to change the bodie of man into another forme; what other thing is it, then to give and attribute vnto him that power and puissance, as to create a new forme, and there­into give him a kinde of prerogative over the body of man, which is a thing onely reserved vnto God alone, the creator of all things, both visible and invisible, corporall and incorporall.

But this shall suffice as touching Sorcerers, and that transmutation which they do maintaine of humane bo­dies into the bodie; of some other creature: The which in very deede, neither is, nor can be doone, but onely in apparance (as wee have oftentimes formerly repeated) and onely by the phantasie and imagination corrupted and deluded by the prestigious deceipts and illusions of the divell.

How, and in what sort the fantasie of mē is possessed & deluded by the Divell.Now, that we may not wander from that which wee have in hand, wee will heere shew, howe, and in what sort the phantasie also is possessed by the divell, eyther at such time as the humors of the body are disposed & fit for it; or when the person hath bin bewitched & enchan­ted: or else, by reason of some other secret vnknowne to men, and reserved to the knowledge of God alone. For (as it is most certaine and assured) that the braine of man is the [...]ea [...]e of the imagination and the phant [...]sie; and that by the same (by meanes of the organs and instru­ments proper and fitted therevnto) the conceptions of the soule are vttered and brought foorth: So, if the Di­vell doe once perceive that the braine is troubled or of­tended by any maladies or infirmities which are particu­larly incident therevnto: as the Epilepsie, or Falling evil, Madnesse, Melancholy, Lunatique fittes, and other such like passions: He presently taketh occasion to tor­ment and trouble it the more: And (by the permission of God,) seizing himselfe of the same, he dooth trouble the humours, amaze and confound the senses, captivateth the vnderstanding, possesseth the fantasie, darkneth and blindeth the powers of the soule; and speaking through the organs of the body (being then fitted and made apte to bring to light his own conceipts and devises) he then commeth to shew himselfe in his kind, speaketh strange languages, telleth of things that are chaunced and come to passe in diverse partes of the worlde; prophecieth of things to come (although for the most part he be found a liar;) and in briefe, he worketh such ma [...]vells and won­ders, as no man can beleeve are possibly able to proceed from any body of a humane nature.

Opinion and reasons of Le­vinus Lemnius, & other Phy­sitians, who doe attribute to Nature the strange effects of persons pos­sessed with Divells. Levinus Lem­nius his opini­on of men pos­sessed with spirites. Lib. 2. cap. 2. collect. de oc­cult. nat. mira­culis, cui adde Cornelium Gemmam qui de miraculis naturae itidem librum compo­suit.This notwithstanding, some Physitians there be in our time, who will needes reduce this (as also all other things which be supernatural) to the ordinary course and working of nature: and they imagine that they can yeeld a reason for the same: which being well searched, dooth discover it selfe to be most vaine and frivolous, and can­not [Page 132]any way in the worlde be maintained. Amongest o­thers. Levimus Lem [...]us discoursing of the secrets of Na­ture: and being to handle this poynt, dooth marvellou­sly sticke vppon the contemplation of humane nature, and of the force of the naturall humours. For these are his wordes: ‘There is (saith he) a certaine wonderfull force and vertue which doth stirre vp the humors, and a certaine vehement heate dooth disturbe and moove the imaginative power, at such time as the sicke per­sons in the extreame and burning heate of their fevers do speake and vtter foorth sometimes openly and with a kinde of eloquence, and sometimes confusedly, and (as it w [...]r) stuttering and stammering, such langua­ges as they never knewe nor learned: And it is most sure that there be some humours so sharp and violent, that when they come to be enflamed or corrupted, so as their fuliginous excrements doe strike vppe to the braine, they will make those that are surprized there­withall, to stagger and stuner in their speech, not vnlike those that are overcome with wine; and will make them to cha [...]ter and talke in a straunge language. Now if this didd proceede of any evill spirites, then would not the infirmitie cease by the Arte of the Phi­sitian, and by purgative medicines or other drugges applied to the patients, causing them to sleepe: For we see that ordinarily, by such [...]edicines, they doe re­turne into their right mindes, and into their accusto­med manner of speaking. And for proofe hereof Le­vinus dooth adde, That himselfe hath healed some sicke persons, who in the fitte of their fever have bin very eloquent, even so farre, as they have pronoun­ced a speech as if i [...] had beene an Oration deepely stu­died, and most accomplished in all respects: and yet the parties in the time of their health were very rude persons, and little better than ideots.’ After all this he goeth forward, and beginning to ground himselfe vp­on on certaine reasons, hee saieth: ‘As it is most certaine, [Page]that the boyling and arising of the humours is marvel­lous and exceeding hote and ardent, and the stirring and agitation of the sensitive spirits is very vehement: and above all this, the troubling and mooving of the soule, being quicke and sodaine: we may not marvell nor thinke it strange, if (as by the beating and striking together of the flint and the steele, there are forced out sparkle of fire:) so also by the agitation of the spirits, the arising and boiling of the humours, and the moo­ving of the soule of man, he may, by the organs, fit and proper therevnto, vtter foorth speeches never heard before, and some strange language, til then vnknown. Now the facultie of the soule is very apte and readily disposed to perceive and apprehend the knowledge of things, and to be embewed with their principles even before such time as it commeth to vse them: in such sort as the opinion of Plato seemeth to have some like­lihoode of truth: that our knowledge and vnderstan­ding is no other thing than a kinde of remembring: For even so the soule (which is the principall and most divine parte of man) at such time as it is stirred and mooved against the naturall motion thereof, and be­ginneth to bee troubled with corporall maladies, it dooth then also happen to vtter and putte foorth that which lay before hidden and concealed in the most profound and inward partes thereof a (to witte) such faculties and forces as bee even divine and celestiall. And like as there be some trees and plants which doe not cast foorth from themselves any good seent or o­dour, but onely when they are rubbed and chafed with the hand: even so the faculties and powers of the soule do [...]never so shew themselves, as when they come to be stirred and mooved. And by the same reason the jeate and the amber will not be made to drawe vppe to them the strawe or the rush, till such time as they be first rubbed, and a long time chafed betweene the handes. And whereof comm [...]th i [...] (saith [...]inus fur­ther) [Page 133]that they which be neere to the point of death, do commonly prophecie (the which Homer also wit­nesseth in divers bookes of his I [...]iads) except it be be­cause an vnaccustomd force,A [...]iad. [...]. exciting and stirring vp it selfe within them before death, doth as it were, ravish them in a kind of divine inspiration, in such sort, as they be besides themselves, and doe suffer themselves to be carried away with the power of the spirit or soule, which is then set on discoursing, vttering by their mouthes, such things as are afterwards to ensue and come to passe.’

But let Levinus say what he list, as a Phisitian: he can­not for all that perswade me,Levinus L [...]m­nius opinion confuted. that men do naturally speake divers languages, vnlesse it be, either by miracle, and by the power of the holy spirit of God, as did the Apostles; or else by the aide and helpe of the divell, as did they whome the antient Christians of the Primitive Church called Energomenous; and whom we call Demoniaques, or persons possest. ‘Yea but (saith he) the agitation of the humours by sicknesse, and the mooving of the soule, (both which doe cooperate and worke together) may worke wonders, and make them to speake divers lan­guages.’ To this I answer; that it is not either the hu­mours or the soule, which do cause a man in his sicknesse or fever to speake divers languages; but it is the divell, who doth (as wee have said) mingle himselfe in the hu­mours being corrupted. And so is the resolution vpon this point of Saint Thomas Aquinas, who speaking of lu­naticall persons vexed by the divell, according to the en­crease and decrease of the Moone, saith, that the divells doe considder howe the humours of the bodie, are dis­posed to their effectes, and accordingly, they doe fol­low the course of the Moone, which hath a certaine commanding power over the braine and the humours, in such sort, as man shall see more lunatike persons tor­mented by the divell, then of anie other sorts whatsoever. The words of that Doctour are these: ‘The reasons [Page]why the divells do the more exercise their rage, accor­ding to the encrease of the Moone, is for two respects. First, because that thereby they may make the crea­ture of God; to wit, the Moone the more infamous, as saith both Saint Ierome and Saint Iohn Chrysostome. In cap. 4. super Mathe. Homil. 54 in Mathe. Se­condly, for that they doe vsually worke according to the naturall vertues and faculties, and in their workings and effects doe consider the aptnesse and disposition of the body. Now it is manifest, that the braine, of al o­ther parts of the body,Lib. de somno & vigilia. is the most moist; (as Aristotle af­firmeth) and for that cause, it is principally subiect vn­der the domination and power of the Moone, the which by her particular propertie, hath the power to moove the humours, and they troubling the braine, doe give occasion to the divell, to mixe and convey himselfe into and amongst them, and so to trouble the phantasie of the partie.’

Thus you see the very words vsed by this Doctour,Questione 115. Tim. 1. sacrae Theologiae Art. 5. which may serve also against Hippocrates, who derided some in his time, that thought the Falling-evill to be cau­sed, onely by the wrath and anger of the gods, and not of any disturbance or depravation of the braine. ‘And for that cause,Lib. de sacro morb [...]. Hypocrates, his opinion tou­ching the Fal­ling-evill. (as hee saith) they vsed then expiations and charmes, to chase and drive away this sacred evill or disease: the which hee denied to bee a thing that ought in any sort to bee beleeved, that the gods did in any sort cause it; because the body of man could not be any waies polluted or defiled by the gods, they be­ing pure and chaste: And by the vsing of expiations and purgations, it must be inferred, that they touching our bodies do pollute and defile them, the which to be­leeve of the divine powers, could not but be blasphe­mous and wicked.’

Hypocrates, his opinion con­futed.But this Phisitian did not consider, that there were ma­ny sorts of gods amongst the P [...]yni [...]s, & that those which they held to be terrestrial & infernal they called numina la­va: that is, Hurtful gods, or evil spirits, such as vsed to pos­sesse [Page 134]the bodies and to hurt them. And for this cause did they vse to make their supplications vnto them, for feare lest they should doe them some harme: And if they did finde themselves to have any evill and vnquiet nights, and ill dreames by them, then did they vse to purge and cleanse themselves, as we shall heereafter shew in another place fit for that purpose. This sheweth plain­ly, that Hippocrates knew not well what to thinke: whe­ther the gods did inwardly possesse and seize vpon the body of the partie troubled with the Epilepsie, or surpri­zed with the Falling-evill, seeing he alleadgeth no other reason then this, (I know not how) taken from his Paga­nisme, which we have shewed to be very vaine, & of no moment, even by the opinion of those of his owne reli­gion.

I doe not in any sort reproove those good reasons which he afterwardes yeeldeth, in shewing,That the di­vell doth serve himselfe of the humours or braine in men corrupted, & so seizing on the same, doth enter into the bodies of such distempered persons in the tiem of their fittes. that from the braine troubled and offended, doth proceede this dis­ease of the Epilepsie or the Falling-evill: But I say, (ac­cording to the resolution of Saint Thomas Aquine,) that the divell may possesse the humours being corrupted, or the braine being so troubled and offended of the pa [...]tie so diseased, and that this is a thing that doth happen vsu­ally and commonly. And I wot wel, that the antient Ma­gitians, to call vp their divells or spirits, and to know of them such things as were to come, did helpe them­selves with the bodies of Epileptiques and persons trou­bled with that disease: Into the which, the divells did ea­sily enter, at such time as the evill or fit tooke them, and did speake by their mouthes vnto the Magitians, or by some other externall signes, did declare vnto them what was to come. And I remember that I have read in A­puleius, that he was accused before the Proconsull of Af­fricke, Apologia. 1. Apuleius ser­vum suum Thallum rem [...] ­tis arbitris se­creto loco, a­rula, & lucer­na & paucis consciis carmi­n [...] cantatum corruere fecit, deinde nescium sui excit [...]vit. Obiection touching strange lan­guages and prophecies, &c. vttered by persons di­stempered, that it should be by nature corrupted. how that he aided himselfe with his servant Thal­lus, being surprized with the Falling-sicknesse, at such time as he performed his magicke sacrifices. And hee defended or excused himselfe of this crime so coldely, [Page]that he seemeth to consent therevnto: And it is well knowne, that next to Apollonius Thianeus, he was one of the greatest Magitians that can be remembred.

But (saith yet Levinus,) those medecines that doe purge Melancholie, Madnesse, Burning-fevers, the Epi­lepsie, and such like; do cause all those thinges to cease, which we affirm to be caused in such bodies by the divels; namely, to speake strange languages, to prophecie and fore-tell things to come, to tell wonders of things past, and to doe that which is not possible for man to doe by nature: Therefore it may be concluded, that it is not the divell, but rather Nature corrupted, which so moves the humors and stirres vp & troubles the soule in that maner.

But I doe vtterly deny, that the divells by medecines can be driven or cast out of such bodies, neither can hee proove it vnto me by any example. I am not ignorant that Pomponatius writeth,Answer to the former Ob­iection, & that the divel can­not be cast out of bodies possest by me­decines. De precantat. But it appears not that those purges did ex pell the divell. In oratio: de laudibus mede­cinae. that the antient Exorcists or Coniurers did purge with helleborus, the bodies of such as were beset with divells, before they made their con­iurations: howbeit he cannot alleadge or bring me any good and sound historie to proove his saying. And though he affirme, that the wife of Frauncis Maigret Sa­vetier of Mantua, (who spake divers languages) was hea­led by Calceran, a famous Phisitian of his time, who did minister vnto her a potion of helleborus: And that E­rasmus agreeing with him, doth write, how hee himselfe saw a man of Spoleta in Italie, that spake the Almaine tong very well, albeit hee had never beene in Almaine, and that (after a medecine had beene given vnto him) hee did avoid by the fundament, a great number of wormes, and so was healed, and did never after speake the Almaine tongue any more: yet doe I hold the truth of this very suspitious;It might bee rather, that the divels left these presently vpon the medecines given them, onely because he would have men beleeve and wickedly attribute this power to bee in phisicke, rather then to any worke of God, though it were not indeed by any vertue of the phisicke. Lib. 2. cap. 16. de abdit. rer. causis. and do rather give credite to Fernelius, one of [Page 135]the greatest Phisitians of our age, who doth vtterly de­nie, that there is any such power in phisicke: And he re­citeth a historie of a young Gentleman the sonne of a Knight of the Order, who being possessed by the di­vell, could not in any sorte be healed by any potions, me­dicines, or diet ministred vnto him,Nor by that neither. You may as­soone beleeve the one as the other: for all phisicke, all superstitions, and Coniura­tions are of like efficacie in this case. Opinion of the Astrolo­gers confuted. That the speaking of strange languages &c. by persons di­stempered in their bodies, proceedeth of the influence of the Starres. but onely by Con­iurations and Exorcismes. And even in our time there was better triall made heereof in that woman or Demo­niaqne of Vervin, who for all the medicaments that were given vnto her, by those of the pretended refor­med religion, could never be healed, but onely by the vertue and efficacie of the holy Sacrament of the Altare.

But to come to other matters of this kinde: As little reason also have the Astrologers to attribute vnto their Starres such force and influence, as to say, That they doe infuse and instill into humane bodies certaine admirable faculties, and so doe cause them to speake divers and straunge languages: for their opinion is as farre from the trueth, and to be abhorred, as that of the Phisitians, nei­ther can they finde any reasons, whereby they are able, or ought to perswade, that the Starres are the cause of a­ny such myracle chauncing in the bodies of men. And howsoever for proofe of their Assertion they doe vrge, That the Moone, according to the encreasing and de­creasing thereof dooth produce very terrible effectes in the bodies of Lunatique persons: and that according to certaine constellations of the Starres the corporall mat­ter is disposed more or lesse to receive the celestiall Im­pressions: yet dooth it not followe for all that, That the Lunatiques in speaking and vttering diverse languages, are not surprised and possessed by the Divell, but that the same their diversity of tongues should proceed from the Starres. For what should I say more? But that the auntient Paynims themselves were not ignorant, but did acknowledge, that both Melancholique persons, Mad­men, and Lunatiques, speaking diverse and sundry lan­guages and prophecyings, were men possessed with [Page]Divelles: And therefore they did vse to call them Fana­ticos, and sometimes Ceritos, Ceritus quasi Cereristus gra­cis [...]. Pl [...]utu [...] in Poe nulo, neque nos populus pro Ce­ritis insectabit lapidibus. De sacro morbo 1. Reg. as if they shoulde say; Persons stricken by Ceres, sometimes Demetrioleptous, and Numpholeptons, and Daimonountas, as Lucian witnes­seth, and sometimes persons possessed by Hecate, which was an infernall divell, or by Heros, as saieth Hippocrates. And in the Bible, in the bookes of Kings, wee see that Saul being in a melancholique passion was assailed and vexed with an evill spirite, and had no other remedie to drive away this evill but the Harpe of David. To make short, Levinus himselfe is constrained to confesse. That the humours are the principall cause of all maladies par­taking of melancholy,Lib. 2. cap. 1. de occult. nat. miraculis. or of any fever: But that the Di­vells, the Starres, the Qualitie of the ayre adioyning, and other things externall do accompany them as accidents. And therefore away with all these reasons of the Natura­lists, who because they will deny that there be any Di­vells, doe attribute and yeelde more power vnto hu­mane nature, and to the Starres, than to the Spirits that are supernaturall, and above nature: the which they can not comprehend to be by any means in essence, because they doe too too much ground themselves vpon nature, and do not acknowledge any thing above or beyond it.

Opinion of those that doe attribute all charmes and enchantments vnto the vir­tue of hearbs &c.But some of them there be, who passe yet further on, and doe affirme, that the charmes and enchauntments wherewith they do enchaunt and constraine men, (be it either to the loving of some woman, or to hate her, so as they cannot endure to dwell and abide with her) do pro­ceede from the vertue of hearbes, or the starres, or from the imagination troubled and corrupted, rather than of any working or power of the Divell. And they doe al­leadge for their authoritie the Physitian Avicen, Opinion of Avicen touching enchaunt­ments. who saith, ‘that Enchantments have not any effect or force in nature, nor any vertue or power to change the health of any man, or the state of his welfare into sickenes or infirmities. And that they (which are of opinion, that there bee any enchaunted) doe enchaunt themselves [Page 136]by the vehemencie of their imagination.’ And these men doe alleadge that also which he afterwardes reciteth vaunting of himselfe: ‘For my part, (saith hee) I make no account of any Sorcerer whatsoever: neither doe I knowe any Enchaunter, be hee never so cunning and expert in his Arte, that can constraine me against my will, to lift vp, or to moove so much as my little fin­ger. And more than so, I never knewe any that hath himselfe to be enchaunted, but I have healed and de­livered him from that imagination, that hee hath beene enchaunted.’ Vpon this authoritie do they relie, vtter­ly reiecting and disallowing any Enchauntments to be wrought by meanes of Divells, and consequently, deny­ing their essence and being.

Avicen his o­pinion con­futed.Neverthelesse, for any thing saide by Avicen, there are so many experiences to the contrary of such as have been inchaunted and bewitched, that it were a poynt of too too great incredulitie to doubt of it. And as touching that they say;That charmes and enchant­ments doe not proceede of the vertne of hearbes, &c. That if there be any charmes and enchaunt­ments in Nature, the same proceedeth of the force of hearbes, and of the influence of the starres, rather than of any spirits: Therein is no great apparance of any truth or veritie: For if it were so, it must needes followe, that the wordes and speeches which Enchaunters and Sorce­rers doe vtter, shoulde not have any force nor efficacie. But it hath beene a thing approoved by all Antiquitie, that divers have beene enchaunted by wordes and spee­ches vttered, which Lucan a very learned Poet and great Philosopher dooth testifie, saying;

I confes indeede, that God hath given many pro­perties vnto hearbes, and vnto simples, yea and those so admirable, that they have the power and vertue, not [Page]onely to preserve our humane bodies in health, but also vtterly to overthrow and to bring it to confusion, in such sort as if the same were enchanted. Nevertheles, that they should so worke vpon the body, that the soule inward­ly should feele the force and effect thereof, it is not pos­sible, not to be beleeved, except that together with the hearbes there be intermingled some charmes or wordes of enchantment. And of this was not Ovid ignorant, as appeareth by that which her speaketh of Medea, say­ing;

And that of the learned Poet Virgil;

which is

But more plainely and manifestly doth Propertius re­count, how the Sorcerers doe give a force and power vnto their hearbs, thereby to enchant and charme per­sons, did vse to stirre and moove them in some ditch, into the which they made some floud of raine or water to come:

Now Apuleius and other antient Authors have writ­ten, that Sorcerers did vse to worke & do their charmes in some ditch or pit: And therefore Propertius in those verses bringing in a Sorceresse mooving and stirring her hearbes in a ditch, what other thing doth he intend to shew, but that together with the hearbs, there were min­gled [Page 137]also certaine charmes, the which did give a force and vigour to the hearbs to worke wonders by the coo­peration of the divell.

Furthermore Virgil doth recite yet other ceremonies which the Sorcerers vsed in gathering of their hearbes,Lib. 4. Aeneid. Falcibus & lu­nae ad lumen quaeruntur ad­henis Pubentes herbae nigri cum lacte ve­neni. all which were nothing else but damnable, superstitious and divelish inventions: as to cut them in the night time by the light of the Moone-shine with a hooke of brasse, which maketh me also to remember certaine observati­ons of the Magitians and Sorcerers in times past, in cut­ting of their hearb Elleborus, Mandragoras, and the herbe Panaceum, whereof Theophrastus speaketh, and derideth it as a foolish and vaine superstition:Lib. 9. de histo­ria herbarum cap. 9 and those also of the Druides, amongest the antient Gaules, who vsed, without any knife or yron, to plucke the hearbe which they called Selago, and in gathering thereof, they went alwayes clothed or apparrelled with a kinde of white surplisse, with their feete bare and naked, verie cleane and well washed: and before that they gathered it, their fashion was to consecrate bread and wine, and af­ter they had gathered it,Lib. 24. cap. 11. to put the same into a faire white napkin, as Plinie writeth of them.

That neither the vertue of hearbes, nor the influence of the starres can worke or rule the affe­ctions of men to love or ha­tred.Moreover, it is a most grosse absurditie to affirme, that the hearbes being gathered at such time as certaine starres do raigne, should in some point participate of the power and vertue of those same starres; and that they should sometimes have such a power over and vpon the hearts of men, as to make them to hate and to love, or to cause them to be hated or loved, and to bring them into favour and credite with Lords and great personages, or to cause their disgrace and disfavour with them. For this is but an idle invention of the Astrologers, sufficiently heeretofore refuted by Picus Mirandola, and condem­ned also by the daily experience which we have there­of to the contrarie. And if there have beene happily some few which have made proofe, (according to their desire,) of that which the Astrologers have profest and vnder­taken; [Page]yet this maketh not, that therefore their Art should bee any thing the more esteemed or set by, no more then dreames are esteemed or held in any recko­ning; albeit many have found the effects of them as they have dreamed. Nay, more then so, I dare say thus much; that if such hearbes, gathered vnder the influence of the starres, doe happen to worke and to fall out in proofe, ac­cording to the will of the partie that gathereth them: it is the divell that doth so cooperate and worke with it, ra­ther then any power or vertue of the starres; because thereby he intendeth to bring men into an errour, and to thinke that there is a certaine kind of divinitie or divine power in the starres:Questio 115. Tomo. 1. summae sacrae Theol [...]g. and (according as Thomas of Aquine affirmeth,) to imprint in their mindes, a certaine terrour and feare of the puissance and power of the starres:Cap. 20. the which is a thing whereof the Prophet Ieremi [...] willed the Iewes to take heede of, Vmeothoth hashamains al-theh-hathu ci ichhathu hag oim mehemma: that is to say; Feare ye not the signes of heaven: for of them do the Gentiles stand in feare. And therefore they who have vsed to attri­bute such power vnto hearbes, cut or gathered vnder the influence of the starres, are vtterly to be reiected: as the Philosophers Thebanus, Alexander, Trallian, Albertus surnamed Magnus, Eudemus, Necepsus, Andreas, and Pam­philus, Phisitians, of whom we have before spoken, and those persons also which were called Herescopes, whom likewise the Divines do vtterly reproove and condemne in this behalfe.

But before wee will shut vp this Discourse of witch­craft and enchantments,The historie of a young mā that soght to winne the love of a maid by charmes, and was ther­fore sued and condemned by the law. and that which may bee saide touching the same, I hold it not amisse, (and it will be ve­ry little from the matter which we have in hand,) to set downe heere in this place, the report of a certaine acci­dent that came to bee in controversie, and was debated and decided in the court of Parliament of Paris: The question was touching a processe made extraordinarily against a young man, in a cause wherein he was charged, [Page 138]that by certaine scroles or papers, and such like charmes, he attempted the honour and chastitie of one whom he loved: whether the same processe ought to be admitted and received. The cause was pleaded as a verball appel­lation in the Court Criminall,This cause was pleaded, and the arest or iudgement affirmed by Monsieure Pil­car the 16 of Aprill. 1580. by two famous advocates of the palace, and it seemeth that it was vpon an appeale, first brought from the Iudge of Lavall. The summe of the processe was thus: A certaine young man being ex­ceedingly enamored on a young gentlewoman descen­ded of a great house, and desiring to purch [...]se her in ma­riage, yet seeing his owne meanes and abilitie to bee so small, as he found little hope to get the consent of her pa­rents therevnto, and by that meane to attaine to the top of his desires: Besides, perceiving that she was sollicited, by divers persons of great calling and good reputation, he bethought himselfe of a shorter course, as hee imagi­ned, and that was, to gaine the love of the maiden by any meanes whatsoever. To this effect he continually haun­ted and frequented the house where she was: and cour­ting her with all kindes of submissive and humble en­treaties, and with proffers of all his best services, (which he supposed might bee most agreeable, and to her con­tentment) he endevoured to gain her love, and to winne her affections. In the end, seeing himselfe scorned, and in a manner, cleane out of hope of that which he most de­sired, hee determined to make triall of an extreame re­medie: And therevpon going to a certaine Priest (who was a notorious Sorcerer, and did vse to give out little scroles or billets to procure love:) hee tooke of him one of those papers, and finding his mistrisse in a place fitte for the purpose, he conveyed the paper into her bosome, whilst himselfe made semblance that he was but play­ing and [...]easting with her. But it happened farre other­wise then hee imagined: for thinking to gaine her love, he cast such drugges, or (whether it were) such charmes into her bosome, that they brought the maiden neere to the point of death. Her father and mother being marve­lously [Page]sadde and sorrowfull for her sickenesse, were cer­tified in the end, what was the cause thereof: And there­fore causing an information to be drawne and prefer­red against the young man, they got a decree against him to have his bodie apprehended, the which was exe­cuted accordingly: And afterwardes the Iudge gave sen­tence, that the lawe shoulde proceede peremptorily vppon the hearing of the witnesses, personally brought against him. From this sentence, as also from the de­cree touching his apprehension was the appeale broght, and the pleading thereof was offred to a present hearing. ‘The Appellant said, that he had beene offered great and evident wrong, in that the inferior Iudge had not onely decreed a Capias against his body, but had also adiudged that the lawe shoulde proceede vpon the e­vidence of the witnesses personally brought against him. That it was very true, and hee did acknowledge that which was laide in the information: and that hee did put into the bosome of the Complainants daugh­ter a little scroll of paper written; but that there was not therein, either any drugges or poyson, nor any o­ther such thing as might woorke an alteration in the health of the mayden. That if hee had conveyed anie poyson into it, there was no doubt, but he had beene worthy of capitall punishment, according to the fifth chapter of the Lawe Cornelia; Si quis venenum necandi hominis causa habuerit. L. 3. D. ad l. Cornelia de Sicariis. That the saide scroll of paper could not be any poyson, for to empoison any bodie, neither had it any such force or vertue, but that it was onely a writing which he had cast into the bosome of the maide, not thinking any evill or hurt to her: And that therfore ther was no cause why any such extraor­dinary processe should be made and granted against him; That it was a thing never heard of in that palace, that an extraordinary criminall accusation shoulde be laide against any man, that in a foolish wantonnes and youthfull oversight onely, without any will or intent to [Page 139]doe evill, had adventured to doe that towardes a mai­den, which in very trueth did not deserve so much as the name of a simple iniury. For howsoever he didde fondly in casting this paper into the bosome of the maide; yet did hee not attempt to wrong her honour or chastitie: neither didde he pursue or sollicite her in any shamelesse manner: neither did he vse any disho­nest or vnseemely speeches vnto her, that might cause her so much as to blush at them: And in briefe, that he had not offered her any such foule or bitter iniury, for the which hee had deserved, by the Lawe, either re­proofe or any extraordinary punishment.L. vlt. D. de Iniur. And if it did so happen and fall out by chaunce afterward, that the maide became sicke; yet it was no consequent, that he should be the cause of her sickenes. Not without rea­son was that saying of the Greeke Poet Euripides, That all those things which happened casually, were very diverse: and that the gods, contrary to humane exspectation, did take a pleasure to change things here belowe, [...]. There is not any man so sound & health­full, that can assure himselfe of his health, not so much as a day: and who knoweth what the evening or the morning may cause to betide vnto him, either prospe­rous, or vnfortunate: many things doe happen (as the olde saying is) betweene the cuppe and the lippe. Yea but the Complainant saith and averreth, That in the scroll of paper there were certaine words charmed, by force whereof their daughter fell sicke: Certainely their speech is grounded vpon a very vaine and fraile foundation; and the same vtterly overthrowes and de­stroys al their accusation. For what man is there so litle seene, or so vnskilfull in the course and causes of nature, that will beleeve that charmes and enchauntments can have any power vpon men: and that a figure, a wri­ting, a line, or a word, bredde onely by the refraction of the aire, should worke above and beyond nature, [Page]and should have power to alter or change it in any sort whatsoever. Every man knoweth sufficiently how that the Caball of the Iewes (which dooth attribute so great force to writings, and to the speaking, and pronounci­ation of certaine wordes) hath beene reprooved and hissed out of the Schooles by all learned Divines: and that Reuclin the Almaine and others, who have al­lowed and consented to the fond dotages and follies of the Caballists and Iewish Rabbines have beene cen­sured and condemned by the Maisters of Sorbonne, who did holde, that all those enchauntments, charmes, and woordes which the Cabal vseth, are nothing but meere Magicke; and therefore without any efficacie, as comming from the divell, who lost all his power at the comming of our Saviour Christ into the world: as hee himselfe hath confessed, even by his Oracles, vppon enquirie and demaund made to them by the Gentiles that lived after Christ. Yea, the Paynimes themselves (which were guided and mis-led by the Divell, did ever esteeme the Arte Magicke, and all sortes of charmes to be nothing else but deceiptes and illusions. And Plinie reciteth how the Emperour Ne­r [...] after hee hadde searched into all the secretes of Ma­gicke, and had spared no paines to sound the deapth thereof; in the end hee found, that it was but a meere abuse: neither could Tyridates nor Simon Magus per­fourme any thing, although they had promised to ac­quaint him with the full knowledge and science of the same. Besides, it cannot any where be found, that any person whatsoever, was ever accused of beeing a Magician, vnder the good and wise Emperours of Rome: For they knew well, that all accusation is to be held and accompted vaine, where there is no lawfull colour of trespas committed. And it is most certaine, that Apulcius (who lived vnder those good Princes Antoninus Philosophus, L. Gracchus C. [...]d legem Iul: d [...] adult. and P [...]rtin [...]x, being accused before Claudius Maxi [...] the Governour of Affricke, [Page 140]That he had allured & gained to his love one Puden­tilla, and had so bewitched her, that he had wrought her to marry him:) was fully acquitted from that ac­cusation, as being frivolous, vaine, and calumnious. On the contrary, those Emperours which were helde wicked and cruell Princes, did finde a faire colour and pretence by the Arte Magicke, and the Mathema­tiques, to bring such vnder danger of torment & pu­nishment, against whom they beare any malice & ha­tred when they were not able to accuse and calumniate them of any other fault or offence. How many noble and honourable Romans both men and women didde the Emperour Tiberius cause to be put to death, onely vnder colour that they had consulted with the Chal­deans? The Emperour Claudius, of whome Ausonius speaketh, That,’ ‘Non faciendo nocens sed patiendo fuit.’ That is,

‘Did condemne to die (as beeing a Sorcerer) a poore Knight of Rome, because hee bare about him the egge of a Serpent; beeing perswaded that the same was good to cause his suite in lawe to goe on his side.In vita Carac. And Antoniue Caracalla (as saith Spartian) did likewise con­demne those that vsed to carry any tickets or writings tied about their neckes, for a remedy against the Ter­tian and Quartane fevers. The historie is wel known of Apollonius Thianeus, whome Domitian a wicked Prince did cause to be tormented for his Arte Ma­gicke: albeit those that came and succeeded after him, to wit, Alexander the sonne of Mammea and Aurelia­nus did honour him during his life, and after his death did consecrate Altares and Oratories vnto him. And in briefe, all the worlde knoweth, howe that Valen and Valen [...]i [...]ian (for causing so many famous and learned [Page]Philosophers, and so many noble and woorthy Sena­tours and Roman Knights to be punished for the sci­ence of Magicke, have beene reprooved and blamed by many Historiographers, as namely, Eunapius, Zo­symus, Ammian Marcellin, and others, who in that re­garde onely have over-ranged them in the rancke and number of evill Emperours: And they doe marvel­lously blame those Commissaries to whome the triall and enquiry of this crime was committed; if that may and ought to be called a crime, which is rather a vayne perswasion or inveterate superstition, bred and ingraf­fed in the hearts of men.’ And therefore the Appel­lant concluded, That both the Decree, the Ordinance, & the Execution was ill and vniust; and that the Iudge­ment ought to be corrected and amended, and the par­tie to bee cleerely dismissed, absolved, and acquit­ted.

On the contrary parte, the Defendaunt in the ap­peale saide and affirmed; ‘That the cause was rightly adiudged by the inferiour Iudge: And that it was wel and iustly ordered, that extraordinary processe should be made and awarded against the Appellant: That not onely the Lawe Cornelia, did punish those which should bruise and temper any noysome poysons, to the hurte of an other, but those also, Qui mala sacrifi­cia fecerant; habuerant: Which had or made any ill sacri­fices. Meaning vndoubtedly by ill sactifices, the pra­ctise of Magicke. And this did the Roman Empe­rours interpreate more plainely, saying; Eorum scienti­am esse puniendam & saverissimis meritò legibus vindi­candam, qui Magicis accincti artibus aut contra salutem hominun mollits aut pudicos animos ad libidinem deflexisse detegentur. That their skill and science was woorthy to be punished and chasticed with severe laws, who by Art Ma­gike should either contrive to impaire the health of people, or should be detected to allure vnto lust and lewdnes, such as were honestly and chastly addicted. Nowe as touching [Page 141]the Appellant, it appeared by the Information broght against him, that hee hadde cast into the bosome of a yoong maiden a small scroll, not of paper (as hee al­leadged) but of Virgine parchmin, such as Magici­ans, Sorcerers, and Enchaunters doe vse; and thereby did thinke to have attempted her chastitie: the proofe whereof did plainely appeere, in that hee had before sollicited her, and sought to have her in marriage. And for that cause, having vsed sinister and wicked vnlaw­full meanes; as namely, by Magicke and Witchcraft, to come to his intended purpose, he was woorthie to be punished; and processe extraordinarily ought to be graunted and awarded against him: That the lawe Cornelia did put little or no difference betweene poy­sons and amorous drinckes, and betweene charmes and enchauntments: all which in the Greeke tongue were called and named by one, & the same word [...], which appeareth also by that Treatise of Theo­critus called Pharmacentria; wherein he introduceth a Sorceresse, who by force, not onely of her Bird na­med [...], which as Langius the Physitian saieth, the Almaines doe call Windals, or Wassero [...]hss, or Rhuer­drommel: and the Latines Frutilla, but also by means of hearbes, holy wordes, and other such like charmes woulde drawe and allure her love vnto her. And true it is; That Empedocles having made a booke of Sor­cery or Magicke, dooth shew the same much more cleerely and manifestly, confounding by this worde [...](wherewith hee beginneth his Booke) both charmed hearbes, and enchaunted words, and the ve­ry skill and arte of Sorcerie; [...]saith hee; [...], &c.’

‘And as touching those that doe vse to give either any kinde of poison, or any amorous love drinkes: the paines ordained for them by the antient Roman laws were manifest. For the vile, baser, and meanest [Page]sort of persons, (as the [...]i [...] speake;) Dob out subijci bestijs, L. 3. § legis Corneliae D. ad legem Cornel. de sicc. honestiore loco positi capite puniri, alliore, deportari: ought to be cast to wilde beasts to be devoured: such as are of a more honest and better calling, were to be beheaded, and those of the best and highest degree, were adiudged to be banished. The Persians (as Plu­tarch reporteth) did cause the heads of such persons to be crushed in peeces betweene two stones.In vita Artax­erxis. And as for Apuleius, he was accused before Claudius Maximus of three things, all comprised vnder one and the same terme of Magike or Sorcerie; to wit, that he had given an amorous potion or love-drinke vnto his wife: that he had vsed both hearbes and certaine poisons for the working of his enchauntments: and last of all, that he did vse certaine charmes and sacred magicall words: And if hee had not had the favour and friendship of Lollianus Avitus, and of Claudius the friend of Lollia­nus, it had gone hard with him. But in the time of Va­lentinian, the great Philosopher Maximus, the disciple of Iambsicus▪ sped nothing so well; for being accused of the same crime, hee was iustly condemned to die, neither could the favor which the Emperour Iulian bare him, in any sort save and preserve him. To make short, the Greekes, and namely the Athenians, did so ex­ceedingly hate und abhorre this detestable crime, that they would never ad [...]itte nor frame any for me of pro­cesse against those that were attainted therewithall, but they did presently and immediately cause them to be slaime; as appeareth by Lemnia a Sorceresse, who (as Demosthenes affi [...]ieth) was put to death for this of­fence, after she was bewraied and discovered by her chamber-maid. The Romans also did burne all the bookes of their king Numa, Decad. 4. li. 10. which did containe mat­ter of Magicke, as both Titus Livius and Pl [...]ie doe re­pore.Lib. 13. cap. 13. And our Civill Lawyers do will, that all Iudges in their iudgements concerning the division of fami­lies, (which they call Tamilin [...]rciscunda,) should burne [Page 142]all book us discovered to be magicall.L. 4. § 1. D. fa­mil. [...]is. Ta [...]tund [...]m (say they) debe [...]unt fac [...]re & in libris improbata de [...]ti [...]nis Ma­gicis forte & his similibus: hac e [...]i [...]mnia protinus cor­rumpenda sunt. Wherfore look how much the Authors of such bookes are to be hated: so much, or more, do they greevously adiudge them to be punished, when­soever they finde anye attainted and convicted, ei­ther to have made, or to have vsed them in any sort whatsoever. Besides, the virgine Parchmin (which the Appellant vsed) is one of the precepts of Magicke, which cannot bee fitted nor vsed to any other ef­fect then to an [...]ll end: and this Parchmin is vsually made by enchantment of the skinne of infants dead borne: and it is intended, that the same is done with an expresse or secret confederation made with the di­vell: insomuch, as Agrippa, Petrus de Albano, Picatrix, and other the like detestable and wicked Magitians, doe no lesse praise and commend Virgine Parchmin, then the Magitians of old times,In lib. de lapi­dibus. as Orpheus did com­mend the stone called an Agate, which they saide, was able to do all things that a man would desire.’

‘To be briefe, to as great effect doth the Virgine Parchmin serve, as doth the amorous potion or love­drinke, of which (as the saying is) Lucretius the Poet died;Invenal. saty. 6 Cui tot em tre­muli frontem Ceronia pulli Infudit. and Caligula the Emperor became with such an­other to bee enraged, and in a sort, distracted, and out of his wits: his wife Ceronia having given him such a kinde of drinke; who for that cause was also slaine by the souldiers that had before killed her husband, as To­sephus reporteth. And more then so,Lib. 19. cap. 2. Antiquitatum. this seemeth to be that Hippomanes, which is apt to stirre and procure love, no lesse then the true Hippomanes plucked from the fore-head of a horse-col [...]e, whereof Virgil, Pro­pertius, [Page]and other Poets do speake much▪ Lib. 4. Acneid. & 3. Georg. Lib. 4. Elegia­vum. In Pharma­cent. Lib. 2 de histor. animal. ca. 14. Lib. 9. cap. 17. de histor. anim In Pharma­cent. o [...] that Hip­p [...] which (as [...] reporteth) was planted a­mongst the [...]:’

‘Or that fish called R [...]mora, which (as Aristotle saith) was good for love, and for happie successe in suites of law: Or the bird called Sippo, spoken of by the same A­ristotle, or the Lezart bruized and infused in wine, ac­cording as Theocritus prescribeth: or that Haire which is found in the end of a Wool [...] taile; or else the bone of a Frogge or Toade▪ Lib. 18. cap. 2. & lib. 32. ca. 4. which hath beene cast into a nest of Ants, by whom the flesh thereof hath beene gnawne away, as Plinie affirmeth.’

‘Besides all this, in this scrole of Virgine parchmine, now in question, there were written certaine barba­rous and vnknowne words; which dooth sufficiently shew, that this was a verie true magicall charme and enchantment. And whereas it is said, that charmes or enchantments, have no power or efficacie to worke a­ny thing: and that therefore any accusation which shall be framed or intended against those that vse them, is to be held vaine and frivolous: what other thing is this then to reproove all antiquitie, and all those antient lawe-makers, and the Roman Decemvi [...]i, who did all of them ever acknowledge, that there were charmes and enchantments. For in the Lawes of the Twelve Tables it is expresly forbidden; Ne quis fruges excantet & aliena [...] segete [...] pelli [...]at. That no man should vse any charmes or excantations vpon the corne and graine of an­other man. Lib. 17. cap. 25. And the learned Plini [...] in his naturall histo­storie giveth vs a certaine experiment of such as drew the fruites of another man out of the owners ground, into another field: For he saith, that in the territorie of the Marrutines, which is in Abruzzo, a garden of O­live-trees belonging to Vectius Marcollus, a famous [Page 143]knight of Rome, was carried away and transported whole even as it stoode, to the other side of the high way: and contrariwise, all that other lande which was on that other side of the way, was transported, as it had been in manner of an Exchange, into that very place where the garden stoode: so great force was there in charmes and enchantments.Od [...]ss. v. And surely Homer telleth vs, that Vlysses did staunch the blood that ranne downe from his legge, being hurt by a wilde-boare, not by a­ny hearbes, but by charmes.’

‘And this agreeth well with that saying of the Inter­preter of Pindarus and Sophocles; who affirmeth, that the Antients did thinke, that by charmes a man might sometimes recover his health; [...]. This was the cause that Theophrastus hath written, that those which are troubled with the disease called Ischiatica, are hea­led by charmes and spells: And the like saith Varro, of such as are diseased with the gowt: And Cato the Cen­s [...]r, touching ca [...]ell or oxen that have their legges bro­ken or maimed. First for gowtie persons,Lib. 1. de re Rust. the manner to cure them, hee teacheth to be by vttering these words; Terrapestem teneto, salvo maneto hic in meis pedi­bus: and repeating the same nine ti [...]es,In lib. de Agri. and kissing of the earth, and spetting vpon it; and that all this most be done fasting. And for curing of oxen or cat [...]ell; if you take a roode or greene cane, and cut it asunder in the midst, and so binde it on both sides to the hippe or hudde bone of the said cattell or oxen, and singing these wordes; Danat à Dari [...]s Astaries; or otherwise this: Haut, haut, haut Istagis, turgis Ardannabon Dama­ [...]ra, he saith it will cure them. And euen Ca [...]stantine the Emperour dooth cite a verse in Homer; which be­ing pronounced, should hinder and keepe a man from being drunken. And the auntient Myrhalogiques, In Geoponic [...]. and Orph [...]ist [...] did attribute such a force to the verses of [Page] O [...]phens: That they helde the pronouncing of them to have as much power, [...]. as the Iewes did imagine to be in their Caball; which howsoever it was very super­stitious; yet was not the same without his effectes. Now if wee should come to the bandes of love, caused and procured by charmes, we shall finde in Authors sufficient s [...]ore of examples to that effect. And Virgil reporteth and set [...]th downe the very woordes which were vsually spoken to entangle and entrappe in the snares of love,In Eclogis. Necte tribus nodis ternos A­marylli colores necte Amarylli nodo & vene­ris, dic, Vin­cula necto. such as are obstinate and vntractable. Which woordes ioyned and vsed with a ceremonie of certaine knows made in a riband or lane of three seve­rall colours, were held to have such power, that they in whose name they were pronounced, should pre­sently feele themselves stricken in love. And to this purpose dooth Saint Ierome rehearse an historie of a certaine yoong man of Ga [...] in Siria, who being a­morous, and falling in love with a yoong maiden his neighbour,In vita Hilari­onis. and being not able to winne her to his de­sire, hee went to the Priests of Esculapius at Memphis; who gave vnto him I knowe not what charmes and strange figures written within a plate of copper which hee digged and conveyed, together with a lace or rib­band, vnder the groundsell of the house where the maide dwelt. Presently heereuppon the Divell sei­zed vppon her: And she casting away her head-tyre from off her head, beganne to call vppon the name of the yoong man, and did desire and endevour by all meanes shee coulde, that shee might be ledde to the place where hee was. But her Parents having a great care of her health and well dooing, ledde her to the Hermite Hila [...]ion, who notwithstanding shee al­leaged that she was inchaunted and bound by charms; yet for all that, didde perfectly h [...]le her, and in the name of God, destroyed all the charmes and inchant­ments of the Divell. What shall I say more? All Au­thours both antient and modeme, are of one minde, [Page 144]and doe accord in this; That charmes have the po­wer, not onely to woorke and procure love, to alter health, and to transport the fruites of the ground from one field or place to another; but to do also things farre more marvellous and woonderfull than these. The Magitians of Pharao (by their charmes) thought to make themselves equall with Moses the messenger of God. The Ephesians had certaine markes and magike wordes (I know not what) of inchantment, by which any thing whatsoever they did once attempt and en­terprise, did succeede well and answerable to their de­sire. And such markes or characters (as Eustathius the Interpreter of Homer writeth) didde Croesus vse at such time as hee was vppon the pile of wood ready to be burned by the commaundement of Cyrus. The Brachmans (as Strabo saith) didde not vse so much to heale and cure diseases by hearbs and simples, as they did by charmes: And Iohn Leo the Affricane writeth, that in the high mountaines of Marocco there be three Apples of Gold of an inestimable price and value, the which are so wel and surely guarded by inchantments, that the kings of Fez, could never get to come neere them, albeit they have many & sundty times attempted the same. And that (which doth yet more shew the force and power of wordes) may bee seene in Galen, howe that a certaine Enchaunter did kill a Scor­pion by the pronouncing of one onely worde. And although that Galen himselfe as a Naturalist, doth thinke to salve the matter by saying; that the en­chanter did first spet, before he pronounced any thing, and that all the force was in his spettle, and not in his wordes: yet cannot he make any man beleeve, that the spettle or any exerement of a man, hath so much power, as to kill one so readily. Moreover, the Con­ciliator named Peter de Albano a phisitian telles a great deale more than ever Galon knew, to wit, that he himself faw a certaine enchantet,Different. 156 who by murmuring certaine [Page]words [...] in the eare of a bull, did make him fall to the ground sodainely, as if he had beene dead: and after­wards, with repeating the verie same words, did cause him to rise againe. And this may verie well confirme that [...]ch is reported of Pithag [...]ras, how by vertue of his charmes, he had the power to make tame & gentle, both woolves and other beasts, which by nature were most fierce and cruell. But now, because perad­ventere the Appellant, for fault of better defence, will excuse himself, and impute it to the force of Love, and will perhaps pleasantly oite certaine Doctours of our time,Piraquelluc de poenis. who doe hold it as a common and received opinion, that amorous persons allured and provoked by love, are excused from the ordinarie punishment of the crimes and offences by them committed: And it may be also, they will alleadge, that iudgement given by the Ar [...]pagites, Lib. 1. Magno. moralium. c. 17 who (as Arist [...]tle reporteth) did ac­quite and set free from an accusation, a certaine woman that was convicted, that in her passion of love, she had given an amorous potion to her beloved, of the which he died with in a short time after: yet thus much I must and will tell him, that how greas and furious soever the love be, yet for all that, it ought not to excuse any per­son that shall vpon premeditation and advisedly, com­mit any publike cri [...]e worthie of exemplarie punish­ment: whatsoever the Doctours of, latter times have [...]d to the contr [...]rie: and not withstanding that sen­tence of the Ar [...]pagites, the which ought not to bee accounted or reckoned of,L. Si quis ali­quid § aborh [...] ­nis. D. de poen. d. l. corum. Damhouder in tract. similum iuris. In Oratiou [...] [...]tra Aris [...]g. l. 2. D. de legib. as our owne lawes; which do punish with like and equall punishment those that are Sorcerers, and them that in an amorous passion do attempt the [...]o [...]o [...] and chastitie of women▪ and doe temper amorous potions, whereby they cause the sick­nesse or death of any persons. And admit their inten­tions be not to destroy and kill them; yet so it is, that the law which (as D [...]me sth [...]s saith) [...] Doth correct alike all [Page 145]crimes that are committed, though unvoluntarily, as well as those that are voluntarie: doth likewise punish such persons as much, as if they had committed voluntarie and wilfull murther. Besides, the very Arts which they vse, are prohibited and forbidden, as being of them­selves and in their owne nature evill; and are therefore punishable by death & other meanes, by which they may be restrained. And to this purpose, we have the ordinance of King Charles the 8. recorded in Latine,This ordi­nance was in the yeare 1490. which willeth, that all persons vsing any such Arts as are disallowed, and condemned by the Church and by the world vniversally, should be punished no lesse then Sorcerers, Diviners and Enchanters, & the same to be done by such ordinarie Iudges, as to whom the knowledge and determination thereof, doth directly appertaine. Vpon these reasons, the partie defendant in this Appeale concluded, that the cause had beene fully, rightly, and in all points well adiudged. And ac­cording to these and the like conclusions, the Court gave their iudgement, and ordained, that extraordinary processe should bee made and perfected against the Appellant.’

But I suppose, that this Discourse hitherto concerning charmes and enchauntments, and touching the divells mingling themselves with the externall or internall sen­ses, hath beene extended sufficiently. It is now requisite that we go on to the matter itselfe of Specters and Ap­paritions, seeing we have to the vttermost of our ende­vours, remooved and taken away the principall difficul­ties, and the most pregnant arguments that seemed to any hinderance or impediment, why faith or credite should not be yeelded vnto them.