Daemonologie Part 5

EPI. Two kindes in speciall: Either such as being guiltie of greeuous offences, G.o.d punishes by that horrible kinde of scourdge, or else being persones of the beste nature peraduenture, that yee shall finde in all the Countrie about them, G.o.d permittes them to be troubled in that sort, for the tryall of their patience, and wakening vp of their zeale, for admonis.h.i.+ng of the beholders, not to truste ouer much in themselues, since they are made of no better stuffe, and peraduenture blotted with no smaller sinnes (as CHRIST saide, (M25) speaking of them vppon whome the Towre in _Siloam_ fell:) And for giuing likewise to the spectators, matter to prayse G.o.d, that they meriting no better, are yet spared from being corrected in that fearefull forme.

PHI. These are good reasones for the parte of G.o.d, which apparantlie mooues him so to permit the Deuill to trouble such persones. But since the Deuil hath euer a contrarie respecte in all the actiones that G.o.d employes him in: which is I pray you the end and mark he shoots at in this turne?

EPI. It is to obtaine one of two thinges thereby, if he may: The one is the tinsell of their life, by inducing them to such perrilous places at such time as he either followes or possesses them, which may procure the same: And such like, so farre as G.o.d will permit him, by tormenting them to weaken their bodie, and caste them in incurable diseases. The other thinge that hee preases to obteine by troubling of them, is the tinsell of their soule, by intising them to mistruste and blaspheme G.o.d: Either for the intollerablenesse of their tormentes, as he a.s.sayed to haue done with IOB; (M26) or else for his promising vnto them to leaue the troubling of them, incase they would so do, as is knowen by experience at this same time by the confession of a young one that was so troubled.

PHI. Since ye haue spoken now of both these kindes of spirites comprehending them in one: I must nowe goe backe againe in speering some questions of euerie one of these kindes in speciall. And first for these that followes certaine persones, yee know that there are two sortes of them: One sorte that troubles and tormentes the persones that they haunt with: An other sort that are seruiceable vnto them in all kinde of their necessaries, and omittes neuer to forwarne them of anie suddaine perrell that they are to be in. And so in this case, I would vnderstande whither both these sortes be but wicked and d.a.m.ned spirites: Or if the last sorte be rather Angells, (as should appeare by their actiones) sent by G.o.d to a.s.sist such as he speciallie fauoures. For it is written in the Scriptures, (M27) that _G.o.d sendes Legions of Angels to guarde and watch ouer his elect_.

EPI. I know well inough where fra that errour which ye alleage hath proceeded: For it was the ignorant _Gentiles_ that were the fountaine thereof. Who for that they knew not G.o.d, they forged in their owne imaginationes, euery man to be still accompanied with two spirites, whereof they called the one _genius bonus_, the other _genius malus_: the Greekes called them e?da???a & ?a??da???a: wherof the former they saide, perswaded him to all the good he did: the other entised him to all the euill. But praised be G.o.d we that are christians, & walks not amongst the _Cymmerian_ conjectures of man, knowes well inough, that it is the good spirite of G.o.d onely, who is the fountain of all goodnes, that perswads vs to the thinking or doing of any good: and that it is our corrupted fleshe and Sathan, that intiseth vs to the contrarie. And yet the Deuill for confirming in the heades of ignoraunt Christians, that errour first mainteined among the Gentiles, he whiles among the first kinde of spirits that I speak of, appeared in time of _Papistrie_ and blindnesse, and haunted diuers houses, without doing any euill, but doing as it were necessarie turnes vp and down the house: and this spirit they called _Brownie_ in our language, who appeared like a rough-man: yea, some were so blinded, as to beleeue that their house was all the sonsier, as they called it, that such spirites resorted there.

PHI. But since the Deuils intention in all his actions, is euer to do euill, what euill was there in that forme of doing, since their actions outwardly were good.

EPI. Was it not euill inough to deceiue simple ignorantes, in making them to take him for an Angell of light, and so to account of G.o.ds enemie, as of their particular friend: where by the contrarie, all we that are Christians, ought a.s.suredly to know that since the comming of Christ in the flesh, and establis.h.i.+ng of his Church by the Apostles, all miracles, visions, prophecies, & appearances of Angels or good spirites are ceased.

Which serued onely for the first sowing of faith, & planting of the Church. Where now the Church being established, and the white Horse whereof I spake before, hauing made his conqueste, the Lawe and Prophets are thought sufficient to serue vs, or make vs inexcusable, (M28) as Christ saith in his parable of _Lazarus_ and the riche man.

Chap. III.

ARGVMENT.

_The description of a particular sort of that kind of following spirites, called __Incubi__ and __Succubi__: And what is the reason wherefore these kindes of spirites hauntes most the Northeme and barbarous partes of the world._

PHILOMATHES.

The next question that I would speere, is likewise concerning this first of these two kindes of spirites that ye haue conjoyned: and it is this; ye knowe how it is commonly written and reported, that amongst the rest of the sortes of spirites that followes certaine persons, there is one more monstrous nor al the rest: in respect as it is alleaged, they converse naturally with them whom they trouble and hauntes with: and therefore I would knowe in two thinges your opinion herein: First if suche a thing can be: and next if it be: whether there be a difference of s.e.xes amongst these spirites or not.

EPI. That abhominable kinde of the Deuils abusing of men or women, was called of old, _Incubi_ and _Succubi_, according to the difference of the s.e.xes that they conuersed with. By two meanes this great kinde of abuse might possibly be performed: The one, when the Deuill onelie as a spirite, and stealing out the sperme of a dead bodie, abuses them that way, they not graithlie seeing anie shape or feeling anie thing, but that which he so conuayes in that part: As we reade of a Monasterie of Nunnes which were burnt for their being that way abused. The other meane is when he borrowes a dead bodie and so visiblie, and as it seemes vnto them naturallie as a man converses with them. But it is to be noted, that in whatsoeuer way he vseth it, that sperme seemes intollerably cold to the person abused. For if he steale out the nature of a quick person, it cannot be so quicklie carryed, but it will both tine the strength and heate by the way, which it could neuer haue had for lacke of agitation, which in the time of procreation is the procurer & wakener vp of these two natural qualities.

And if he occupying the dead bodie as his lodging expell the same out thereof in the dewe time, it must likewise be colde by the partic.i.p.ation with the qualities of the dead bodie whereout of it comes. And whereas yee inquire if these spirites be diuided in s.e.xes or not, I thinke the rules of Philosophie may easelie resolue a man of the contrarie: For it is a sure principle of that arte, that nothing can be diuided in s.e.xes, except such liuing bodies as must haue a naturall seede to genere by. But we know spirites hath no seede proper to themselues, nor yet can they gender one with an other.

PHI. How is it then that they say sundrie monsters haue bene gotten by that way.

EPI. These tales are nothing but _Aniles fabul_. For that they haue no nature of their owne, I haue shewed you alreadie. And that the cold nature of a dead bodie, can woorke nothing in generation, it is more nor plaine, as being already dead of it selfe as well as the rest of the bodie is, wanting the naturall heate, and such other naturall operation, as is necessarie for woorking that effect, and incase such a thing were possible (which were all utterly against all the rules of nature) it would breed no monster, but onely such a naturall of-spring, as would haue c.u.mmed betuixt that man or woman and that other abused person, in-case they both being aliue had had a doe with other. For the Deuilles parte therein, is but the naked carrying or expelling of that substance: And so it coulde not partic.i.p.ate with no qualitie of the same. Indeede, it is possible to the craft of the Deuill to make a womans bellie to swel after he hath that way abused her, which he may do, either by steiring vp her own humor, or by herbes, as we see beggars daily doe. And when the time of her deliuery should come to make her thoil great doloures, like vnto that naturall course, and then subtillie to slippe in the Mid-wiues handes, stockes, stones, or some monstruous barne brought from some other place, but this is more reported and gessed at by others, nor beleeued by me.

PHI. But what is the cause that this kinde of abuse is thought to be most common in such wild partes of the worlde, as _Lap-land_, and _Fin-land_, or in our North Iles of _Orknay_ and _Schet-land_.

EPI. Because where the Deuill findes greatest ignorance and barbaritie, there a.s.sayles he grosseliest, as I gaue you the reason wherefore there was moe Witches of women kinde nor men.

PHI. Can anie be so vnhappie as to giue their willing consent to the Deuilles vilde abusing them in this forme.

EPI. Yea, some of the Witches haue confessed, that he hath perswaded them to giue their willing consent thereunto, that he may thereby haue them feltred the sikarer in his snares; But as the other compelled sorte is to be pittied and prayed for, so is this most highlie to be punished and detested.

PHI. It is not the thing which we cal the _Mare_, which takes folkes sleeping in their bedds, a kinde of these spirites, whereof ye are speaking?

EPI. No, that is but a naturall sicknes, which the Mediciners hath giuen that name of _Incubus_ vnto _ab incubando_, because it being a thicke fleume, falling into our breast vpon the harte, while we are sleeping, intercludes so our vitall spirites, and takes all power from vs, as maks vs think that there were some vnnaturall burden or spirite, lying vpon vs and holding vs downe.

Chap. IIII.

ARGVMENT.

_The description of the Dmoniackes & possessed. By what reason the __Papistes__ may haue power to cure them._

PHILOMATHES.

Wel, I haue told you now all my doubts, and ye haue satisfied me therein, concerning the first of these two kindes of spirites that ye haue conjoyned. Now I am to inquire onely two thinges at you concerning the last kinde, I meane the Dmoniackes. The first is, whereby shal these possessed folks be discerned fra them that ar trubled with a natural Phrensie or Manie. The next is, how can it be that they can be remedied by the Papistes Church, whome wee counting as Hereticques, (M29) it should appeare that one Deuil should not cast out an other, for then would _his kingdome be diuided in it selfe_, as CHRIST said.

EPI. As to your first question; there are diuers symptomes, whereby that heauie trouble may be discerned from a naturall sickenesse, and speciallie three, omitting the diuers vaine signes that the _Papistes_ attributes vnto it: Such as the raging at holie water, their fleeing a back from the Croce, their not abiding the hearing of G.o.d named, and innumerable such like vaine thinges that were alike fas.h.i.+ous and f.e.c.kles to recite. But to come to these three symptomes then, whereof I spake, I account the one of them to be the incredible strength of the possessed creature, which will farre exceede the strength of six of the wightest and wodest of any other men that are not so troubled. The next is the boldning vp so far of the patients breast and bellie, with such an vnnaturall sturring and vehement agitation within them: And such an ironie hardnes of his sinnowes so stiffelie bended out, that it were not possible to p.r.i.c.k out as it were the skinne of anie other person so far: so mightely works the Deuil in all the members and senses of his body, he being locallie within the same, suppose of his soule and affectiones thereof, hee haue no more power then of any other mans. The last is, the speaking of sundrie languages, which the patient is knowen by them that were acquainte with him neuer to haue learned, and that with an vncouth and hollowe voice, and al the time of his speaking, a greater motion being in his breast then in his mouth. But fra this last symptome is excepted such, as are altogether in the time of their possessing bereft of al their senses being possessed with a dumme and blynde spirite, whereof Christ releiued one, in the 12. of _Mathew_.

And as to your next demande, it is first to be doubted if the _Papistes_ or anie not professing the the onelie true Religion, can relieue anie of that trouble. And next, in-case they can, vpon what respectes it is possible vnto them. As to the former vpon two reasons, it is grounded: first that it is knowen so manie of them to bee counterfite, which wyle the Clergie inuentes for confirming of their rotten Religion. The next is, that by experience we finde that few, who are possessed indeede, are fullie cured by them: but rather the Deuill is content to release the bodelie hurting of them, for a shorte s.p.a.ce, thereby to obteine the perpetual hurt of the soules of so many that by these false miracles may be induced or confirmed in the profession of that erroneous Religion: euen as I told you before that he doth in the false cures, or casting off of diseases by Witches. As to the other part of the argument in-case they can, which rather (with reuerence of the learned thinking otherwaies) I am induced to beleeue, by reason of the faithfull report that men sound of religion, haue made according to their sight thereof, I think if so be, I say these may be the respectes, whereupon the _Papistes_ may haue that power. CHRIST gaue a commission and power to his Apostles to cast out Deuilles, which they according thereunto put in execution: The rules he bad them obserue in that action, was fasting and praier: & the action it selfe to be done in his name. This power of theirs proceeded not then of anie vertue in them, but onely in him who directed them. As was clearly proued by _Iudas_ his hauing as greate power in that commission, as anie of the reste. It is easie then to be vnderstand that the casting out of Deuilles, is by the vertue of fasting and prayer, and in-calling of the name of G.o.d, suppose manie imperfectiones be in the person that is the instrumente,(M30) as CHRIST him selfe teacheth vs of the power that false Prophets sall haue to caste out Devils. It is no wounder then, these respects of this action being considered, that it may be possible to the _Papistes_, though erring in sundrie points of Religion to accomplish this, if they vse the right forme prescribed by CHRIST herein. For what the worse is that action that they erre in other thinges, more then their Baptisme is the worse that they erre in the other Sacrament, and haue eiked many vaine freittes to the Baptisme it selfe.

PHI. Surelie it is no little wonder that G.o.d should permit the bodies of anie of the faithfull to be so dishonoured, as to be a dwelling place to that vncleane spirite.

EPI. There is it which I told right now, would prooue and strengthen my argument of the deuils entring in the dead bodies of the faithfull. For if he is permitted to enter in their liuing bodies, euen when they are ioyned with the soule: how much more will G.o.d permit him to enter in their dead carions, which is no more man, but the filthie and corruptible caise of man. For as CHRIST sayth, (M31) _It is not any thing that enters within man that defiles him, but onely that which proccedes and commeth out of him_.

Chap. V.

ARGVMENT.

_The description of the fourth kinde of Spirites called the_ Phairie: _What is possible therein, and what is but illusiones. How far this Dialogue entreates of all these thinges, and to what end._

PHILOMATHES.

Now I pray you come on to that fourth kinde of spirites.

EPI. That fourth kinde of spirites, which by the Gentiles was called _Diana_, and her wandring court, and amongst vs was called the _Phairie_ (as I tould you) or our good neighboures, was one of the sortes of illusiones that was rifest in the time of _Papistrie_: for although it was holden odious to Prophesie by the deuill, yet whome these kinde of Spirites carryed awaie, and informed, they were thought to be sonsiest and of best life. To speake of the many vaine trattles founded vpon that illusion: How there was a King and Queene of _Phairie_, of such a iolly court & train as they had, how they had a teynd, & dutie, as it were, of all goods: how they naturallie rode and went, eate and drank, and did all other actiones like naturall men and women: I thinke it liker VIRGILS _Campi Elysij_, nor anie thing that ought to be beleeued by Christians, except in generall, that as I spake sundrie times before, the deuil illuded the senses of sundry simple creatures, in making them beleeue that they saw and harde such thinges as were nothing so indeed.

PHI. But how can it be then, that sundrie Witches haue gone to death with that confession, that they haue ben transported with the _Phairie_ to such a hill, which opening, they went in, and there saw a faire Queene, who being now lighter, gaue them a stone that had sundrie vertues, which at sundrie times hath bene produced in judgement?

EPI. I say that, euen as I said before of that imaginar rauis.h.i.+ng of the spirite foorth of the bodie. For may not the deuil object to their fantasie, their senses being dulled, and as it were a sleepe, such hilles & houses within them, such glistering courts and traines, and whatsoeuer such like wherewith he pleaseth to delude them. And in the meane time their bodies being senselesse, to conuay in their hande any stone or such like thing, which he makes them to imagine to haue receiued in such a place.

PHI. But what say ye to their fore-telling the death of sundrie persones, whome they alleage to haue scene in these places? That is, a sooth-dreame (as they say) since they see it walking.

EPI. I thinke that either they haue not bene sharply inough examined, that gaue so blunt a reason for their Prophesie, or otherwaies, I thinke it likewise as possible that the Deuill may prophesie to them when he deceiues their imaginationes in that sorte, as well as when he plainely speakes vnto them at other times for their prophesying, is but by a kinde of vision, as it were, wherein he commonly counterfeits G.o.d among the Ethnicks, as I told you before.

PHI. I would know now whether these kindes of spirites may only appeare to Witches, or if they may also appeare to anie other.

EPI. They may do to both, to the innocent sort, either to affraie them, or to seeme to be a better sorte of folkes nor vncleane spirites are, and to the Witches, to be a cullour of safetie for them, that ignorant Magistrates may not punish them for it, as I told euen now. But as the one sorte, for being perforce troubled with them ought to be pittied, so ought the other sorte (who may bee discerned by their taking vppon them to Prophesie by them,) That sorte I say, ought as seuerely to be punished as any other Witches, and rather the more, that that they goe dissemblingly to woorke.

PHI. And what makes the spirites haue so different names from others.

EPI. Euen the knauerie of that same deuil; who as hee illudes the _Necromancers_ with innumerable feyned names for him and his angels, as in special, making _Sathan_, _Beelzebub_, & _Lucifer_, to be three sundry spirites, where we finde the two former, but diuers names giuen to the Prince of all the rebelling angels by the Scripture. As by CHRIST, the Prince of all the Deuilles is called, _Beelzebub_ in that place, which I alleaged against the power of any hereticques to cast out Deuils. By IOHN in the Reuelation, the old tempter is called, _Sathan the Prince of all the euill angels_. And the last, to wit, _Lucifer_, is but by allegoric taken from _the day Starre_ (so named in diuers places of the Scriptures) because of his excellencie (I meane the Prince of them) in his creation before his fall. Euen so I say he deceaues the Witches, by attributing to himselfe diuers names: as if euery diuers shape that he trans formes himselfe in, were a diuers kinde of spirit.