A
TREATISE
OF
Specters
,
strange
Sightes
,
or
Apparitions
.
CAP.
I.
The
Definition
of
a
Specter
,
or
Apparition
,
and
of
the
Imagination
:
togetherwith
the
seuerall
kindes
thereof
.
BEfore
we
make
an
entrie
into
this
our
matter
,
whereof
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
,
Spectrum
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
iudgement
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
vision
.
And
the
Fantasie
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
,
placitis
philosophorum
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
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
which
is
done
by
the
eyes
of
the
body
:
as
that
of
the
three
men
,
who
appeared
vnto
Abraham
:
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
;
Yet
sure
this
was
no
sleepe
,
nor
dreame
:
me
thought
their
faces
bright
,
Their
hayre
wrapt
vp
in
foldes
I
saw
:
I
knew
them
well
by
sight
.
A
colde
sweate
trickling
down
my
limmes
then
did
me
sore
affright
.
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
,
Bammarâ
Elau
ethuadaa
:
That
is
to
say
,
I
will
manifest
my selfe
to
them
in
vision
.
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
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
:
As
when
it
chanceth
:
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
.
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
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
,
And
therefore
Epictetus
,
speaking
of
those
fantasies
,
But
of
this
we
will
entreat
hereafter
more
at
large
;
and
of
this
point
especially
,
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
.
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
.
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
:
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
.
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
αγγελειν
and
αγγελος
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
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
,
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.
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
,
Heads
or
Chiefes
of
Captiuitie
:
and
Chiefes
of
mishappe
,
and
of
encombrance
.
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
.
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
.
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
,
Touching
those
Spirits
which
they
call
Lemures
:
they
are
reckoned
amongst
the
Laruae
or
hurtfull
Spirites
,
The
feast
of
the
Hob-Goblins
,
or
as
the
Italians
vse
to
terme
them
,
)
Gli
Farfarrelis
,
&c.
That
is
,
Spirits
that
vse
to
walke
only
in
the
night
times
.
Of
the
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
;
To
euery
man
on
earth
,
a
Demon
is
ordained
,
The
which
his
life
to
rule
and
gouerne
is
enioyned
.
Genio
Ciuitatis
:
To
the
Genius
of
the
Citie
.
So
likewise
there
was
not
any
troope
of
men
at
Armes
amongst
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
:
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
,
And
this
did
not
Seruius
forget
,
Of
the
spirits
called
Manes
.
Glossaer
.
manes
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
To
proceed
therefore
with
our
purposed
Discourse
,
let
vs
now
enter
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
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
:
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
pauement
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
attendants
to
enter
in
with
them
.
And
first
of
all
,
hee
caused
a
little
square
piller
to
be
set
neere
to
euery
one
of
them
,
vpon
the
which
was
written
the
parties
name
sitting
next
it
:
by
which
there
hanged
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
them
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
,
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
Tragedies
.
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
them
,
&
so
sent
them
away
home
to
their
own
houses
,
some
in
coches
,
others
in
Horselitters
,
guided
&
conducted
by
strange
&
vnknown
persons
:
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
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
sang
vnto
their
Gods
in
dauncing
,
did
signifie
,
Good
.
And
those
Manes
were
euer
numbred
amongst
vnlucky
spirits
:
for
Virgil
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
;
Ne
tibi
neglectimittant
insomnia
Manes
.
The
like
also
is
affirmed
by
Virgil
,
in
this
verse
;
Simon
Magus
,
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
that
is
,
Diuels
which
sent
dreames
vnto
such
men
,
as
had
contracted
a
league
of
allyance
with
them
:
as
did
the
Simonians
.
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
:
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
;
That
which
appeares
a
voide
and
empty
space
,
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
men
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
.
Arthurs
Chace
,
which
many
do
beleeue
to
be
in
France
,
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
,
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
,
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
,
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
that
name
without
some
reason
.
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
.
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
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
.
Scholiast
of
Euripides
writeth
to
be
so
called
,
because
nothing
was
hidden
from
him
:
The
Onosceles
are
also
men
Deuils
,
hauing
legs
like
vnto
Asses
(
so
saith
Psellus
)
and
the
Satyres
likewise
,
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
,
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
,
Rom.
hist.
.
Of
Pan
the
God
of
Shepheards
.
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
,
in
his
Saturnals
;
A
name
,
that
in
my
opinion
commeth
of
Aeanas
,
which
signifieth
to
afflict
and
torment
.
No
,
t
is
not
good
nor
safe
to
sing
at
Noone
,
I
le
feare
God
Pan
,
who
then
to
wrath
is
prone
:
Redoubted
Pan
whom
cruell
fiercenesse
haunteth
,
When
that
has
choler
at
his
nostrils
hangeth
.
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
.
Iashud
tsahorim
:
That
is
to
say
,
The
Diuel
that
spoileth
and
destroyeth
at
noone
day
,
For
,
Iashud
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
,
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
;
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
:
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
;
X.
Oh
I
perceiue
a
beast
most
horrible
and
strange
.
D.
What
beast
?
tel
me
.
X.
I
know
not
.
It
doth
change
Her
forme
into
a
thousand
shapes
:
for
sometime
It
s
like
an
Oxe
,
and
straight
it
is
a
mountaine
:
Sometimes
it
seemes
a
woman
of
great
beautie
.
D.
Oh
,
where
is
she
?
where
is
she
?
shew
her
to
me
:
I
le
go
and
giue
her
battel
presently
.
X.
But
O
good
Gods
,
what
strange
sight
do
I
see
!
Euen
in
an
instant
she
her
shape
hath
altered
,
And
from
a
woman
,
is
to
a
dogge
transformed
.
D.
Oh
then
t
is
an
Empusa
.
X.
A
sparkling
flame
Shines
brightly
glistring
round
about
her
face
:
Her
eye
through
piercing
,
her
looke
is
inhumane
,
A
logge
of
brasse
supports
her
in
her
pase
.
Diuell
giuing
Counsell
,
or
a
Familiar
Diuell
;
giuing
his
aduice
vnto
such
as
haue
made
a
compact
&
conuention
with
him
.
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
.
The
olde
Greeke
lexicō
turneth
παν
Incubus
,
&
the
Glosse
,
Incubus
παν
.
Diuels
of
the
Forrests
.
And
their
nature
is
,
)
as
the
same
Doctour
sayth
)
to
desire
to
rauish
and
force
women
,
Rabbins
,
Liluh
:
That
is
to
say
,
An
Apparition
of
the
Night
,
Lileth
In
Phocaicis
.
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
Discourse
touching
diuels
,
shewing
themselues
in
the
forme
of
men
,
I
may
not
forget
that
diuel
,
which
the
Greekes
called
Eurynomus
,
so
famously
reported
of
by
Pausanias
,
who
writeth
;
Now
that
we
haue
sufficiently
entreated
of
men
diuels
,
we
will
come
to
those
that
haue
the
forme
of
women
.
Alecto
,
Megera
,
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
Vncessantly
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
,
Dion
Chrysostome
saith
,
that
these
are
certaine
liuing
creatures
,
or
wilde
beastes
,
inhabiting
the
vtmost
and
desert
places
of
Afrike
,
which
,
from
the
face
to
the
nauel
downewards
,
were
so
excellently
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
,
&
then
would
they
forthwith
eate
&
deuoure
them
.
And
to
this
purpose
the
Prophet
Ieremie
saith
;
The
Lamiae
haue
discouered
,
Esay
Tsiiim
,
Esay
.
13.
In
vita
Apollo
.
nii
.
that
it
should
signifie
Lamiae
.
And
Philostratus
is
of
the
same
opinion
,
and
confoundeth
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
.
Apuleius
,
Lamiae
.
But
as
touching
that
Bird
,
which
of
the
Latines
is
named
Strix
,
and
of
the
Greekes
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
In
French
it
may
be
called
Frezaie
,
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
;
Driue
hence
(
O
powrefull
Gods
)
this
hatefull
Scritch-Owle
That
thus
by
night
doth
fright
vs
in
our
bed
.
Dislodge
(
O
Gods
)
this
most
vnluckie
Fowle
:
Send
him
to
sea
,
on
shipboord
to
be
lodged
.
Next
after
the
Lamiae
,
we
may
reckon
,
in
the
number
of
women
Diuels
,
Dogges
of
Pluto
,
and
the
executioners
of
his
vengeance
:
of
whome
Virgill
writeth
,
that
they
spake
vnto
Aeneas
,
The
Sphinx
also
was
a
woman
,
as
touching
her
head
,
and
for
the
rest
of
her
body
like
vnto
a
bird
,
I
will
now
come
to
intreat
of
the
Nymphes
of
the
auncients
,
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
,
-
the
Avre
,
-
the
Earth
,
-
the
Water
.
which
Plutarch
affirmeth
to
wanderround
about
the
Globe
,
or
Circle
of
the
Moone
,
&
there
to
chaunt
what
things
shuld
afterwards
ensue
.
Others
were
of
the
Earth
:
as
the
Oreades
,
Dryades
,
Amadryades
,
Carmenta
,
Fatua
,
Marica
,
Egeria
,
&
other
such
like
Nymphs
.
And
seeing
we
are
now
gotten
into
this
Allegory
of
the
Nereides
:
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
Voyce
,
and
is
earthly
.
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
,
French
Romants
doe
call
Dictier
)
is
of
the
Earth
:
Rythme
,
Daunses
:
And
to
the
Voyce
,
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
,
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
.
Harmonie
,
Numbers
and
the
Voyce
ioyntly
,
Melpomene
,
Thalia
,
&
Erato
,
haue
the
command
:
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
them
,
a
Song
,
and
not
(
as
Macrobius
saith
)
because
they
inchant
the
gods
:
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
,
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
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
,
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
,
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
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
,
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
,
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
,
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
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
,
Why
stand
you
thus
in
feare
of
Styx
,
and
such
vaine
dreamings
Of
Manes
,
and
of
Spirits
,
which
are
nought
else
but
leasings
?
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
,
Others
also
there
haue
beene
,
who
haue
referred
all
that
which
is
spoken
of
the
vision
of
Spirites
,
second
and
third
Academie
,
who
held
,
That
the
senses
,
were
they
neuer
so
sound
,
could
not
imagine
any
thing
,
but
falsely
and
vntruly
.
Againe
,
To
make
short
:
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
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
iest
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
his
whole
life
,
he
will
neuer
attaine
vnto
the
like
.
Thus
did
Machiauel
carrie
himselfe
:
who
amongst
the
learned
,
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
,
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
.
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
mountain
:
&
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
,
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
.
That
he
made
him
according
to
his
own
Image
;
shewing
therby
,
that
he
was
of
a
corporal
substance
:
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
,
foresight
and
his
knowledge
;
to
the
which
all
things
are
open
,
and
from
which
nothing
is
hidden
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
,
Iustine
Martyre
did
not
reckon
them
in
the
number
of
the
Iewes
(
and
that
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
consider
the
Arguments
of
the
Epicures
.
The
first
errour
of
the
Epicures
is
,
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
.
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
.
To
auoide
this
absurditie
,
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
.
And
now
that
wee
speake
of
contrary
powers
,
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
.
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
running
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
,
But
if
the
Images
be
visible
:
either
they
are
reuerberated
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
.
In
briefe
,
concerning
the
spoyles
and
scales
cast
from
naturall
things
,
of
which
,
in
their
opinion
,
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
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
,
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
aboundance
or
concourse
of
the
Atomes
;
I
do
make
them
the
same
answere
,
which
Cicero
yeelded
them
:
That
if
the
mind
&
the
eies
do
so
sym
bolize
&
agree
together
in
operations
,
that
whatsoeuer
the
mind
shall
imagine
&
conceiue
,
the
eye
may
presently
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
conceited
fictions
,
which
neuer
were
,
nor
can
be
.
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
minde
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
confesse
,
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
,
which
(
say
the
Epicures
)
are
reuer
berated
from
the
Aire
,
Of
late
(
vpon
the
shore
)
I
stoode
,
my selfe
beholding
In
waters
of
the
Sea
,
no
stormy
windes
then
stirring
.
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
,
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
engendred
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
which
vanisheth
away
as
soone
as
the
same
doth
absent
it selfe
from
it
.
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
slender
skinne
,
Lib.
2.
Eneid
.
The
opinion
and
Argument
of
the
Epicures
touching
the
cause
,
why
men
do
conceiue
feare
at
the
sight
of
strange
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
.
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
Store-house
of
Nature
,
which
hath
not
reuealed
or
laide
the
same
open
vnto
any
person
.
Who
can
tell
the
reason
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
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
Gentleman
,
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
,
Now
it
happened
,
that
certaine
Gentlemen
hauing
of
a
long
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
Instrument
,
but
was
presently
taken
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
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
:
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
,
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
,
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
,
The
Fire
,
the
Water
,
the
Earth
,
&
other
liuing
creatures
:
and
that
other
some
of
them
he
should
ground
&
maintaine
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
,
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
;
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
.
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
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
whom
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
attentiuely
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
,
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
,
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
.
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
,
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
,
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
:
But
what
shall
wee
say
touching
the
opinion
of
Pomponatius
?
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
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
;
I
will
go
get
some
witch
of
Thessaly
,
That
can
by
Magicke
spell
drawe
from
on
hie
,
The
Silver
Moone
,
and
in
some
place
can
shut
her
,
As
in
a
shyning
plaine
bosse-bellied
mirroer
.
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
recorded
of
him
,
and
are
worthie
and
befitting
such
a
one
as
he
was
.
Thomas
Aquinas
.
And
as
touching
minerals
,
hearbes
,
Caracters
,
Rings
,
and
such
like
drugges
and
toyes
,
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
,
casters
&
calculators
of
Nativities
,
and
such
like
Starre-gazers
,
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
Peripatetiques
do
yet
insist
further
vpon
the
Puissance
of
the
Heavens
:
And
they
say
;
That
every
natural
Agent
working
vpon
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
neere
:
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
.
Their
first
argument
is
,
that
the
Art
Magike
,
is
nothing
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
;
Art
Magicke
is
nothing
,
and
that
the
divells
can
not
worke
by
it
,
by
the
meanes
of
Magicians
and
Sorcerers
,
is
no
consequent
.
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
,
Derarieta
.
rer
.
The
opinion
and
reason
of
Cardan
,
touching
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
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
,
though
most
commonly
they
were
verie
simple
,
and
of
small
strength
and
substance
.
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
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
,
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
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
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
,
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
:
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
.
Denys
Ariopagyte
,
who
writeth
,
that
by
the
corporal
forms
the
properties
of
Angels
are
knowne
and
discerned
.
Moreover
they
thus
argue
:
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
.
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
.
For
answere
whereof
,
I
confesse
that
everie
thing
borne
and
ingendred
hath
not
any
power
over
his
being
:
Againe
they
inferre
,
that
if
Angells
and
divells
do
take
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
.
Three
meanes
of
vnity
,
of
which
Aristotle
speaketh
:
For
they
cannot
bee
made
one
by
Continuation
,
by
Inseparabilitie
,
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
.
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
.
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
semblance
of
men
.
More
then
so
(
they
reply
)
that
the
Angells
and
divells
by
the
vertue
of
their
Nature
,
But
heerevnto
this
answer
may
be
made
them
,
That
albeit
the
naturall
vertues
of
a
body
,
But
they
obiect
againe
,
that
this
is
not
sufficient
:
But
(
they
say
)
that
it
behooveth
the
cause
,
Against
this
solution
,
they
dispute
further
saying
;
It
behoveth
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
,
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
.
To
this
the
answere
is
,
That
the
figure
which
the
Angells
take
,
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
.
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
,
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
.
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
.
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
not
esteeme
as
fables
the
histories
of
Specters
,
and
of
the
Apparitions
of
spirits
.
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
,
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
vnderstoode
,
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
,
(
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
.
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
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
:
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
,
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
,
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
,
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
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
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
.
And
in
trueth
the
Opinion
may
well
be
called
the
Intellect
,
or
Vnderstanding
:
but
the
Intellect
cannot
be
termed
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
cuinsque
invisibilis
certa
&
manifesta
notitia
.
Opinio
est
quasi
pro
vero
habere
aliquid
quod
falsum
esse
nescias
:
That
is
;
the
Intellect
,
This
definition
of
Opinion
is
agreeable
to
that
which
the
Civillians
make
saying
;
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
,
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
him
.
For
this
cause
hee
was
called
the
Aporrhetique
or
Sceptique
,
I
doubt
of
that
.
And
there
is
in
the
Greeke
Epigrammes
a
very
pleasant
Epitaph
composed
by
Iulian
the
apostata
touching
Pirrhon
,
Ap.
O
Pirrhon
,
art
thou
dead
?
P.
Nay
soft
,
I
doubt
of
that
,
Ap.
What
?
after
death
still
doubt
?
P.
Yea
much
more
,
I
now
rest
doubtfull
than
I
did
before
.
Ap.
Poore
man
:
T
is
time
thou
now
leave
off
thy
doubting
,
And
let
thy
Tombe
so
ponderous
and
heavy
,
Henceforth
make
cease
all
doubtfulnesse
within
thee
.
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
comprehend
by
them
(
as
the
Specters
)
must
needes
bee
false
and
deceitfull
likewise
.
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
.
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
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
.
Bartholus
also
telleth
how
there
was
a
certaine
man
in
Pisa
,
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
,
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
.
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
.
Furthermore
,
when
a
man
riseth
earely
,
by
day
breake
,
and
goeth
abroade
,
hee
shall
sometimes
be
deceived
in
his
sight
.
And
this
may
happen
,
not
onely
to
one
person
alone
,
Colla
Citheriacae
splendent
agitata
Columbae
.
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
in
them
.
And
how
many
things
may
a
man
forme
by
the
Art
Optique
,
with
Mirrors
,
or
Steele-glasses
,
But
this
is
certaine
,
that
there
be
some
glasses
which
will
represent
seaven
or
eight
faces
,
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
,
Baptista
de
la
Porta
a
Neapolitane
.
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
their
thinking
)
prooved
that
the
senses
are
false
and
easie
to
be
deceived
:
Frances
Picus
de
Mirandola
hath
notably
and
at
large
discovered
,
Iohn
Picus
his
vncle
had
confuted
the
Iudiciall
Astrologers
.
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
heereafter
.
And
therefore
wee
will
first
of
all
proceede
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
artificiall
)
yet
for
their
strangenesse
are
esteemed
prodigious
,
and
approching
neere
to
the
nature
of
Specters
:
and
both
the
Sight
and
the
Hearing
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
,
Lacus
Vadimonis
,
)
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
,
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
,
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
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
.
Titus
Vespasian
,
did
cast
vp
fire
and
flames
in
such
abundance
,
that
all
the
countrie
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
,
Which
easting
vp
throgh
the
ayre
,
great
globes
of
fire
flaming
,
And
mounting
to
the
heavens
,
do
shine
most
cleerely
blazing
.
That
I
may
speake
as
doth
the
Poet
Vergil
,
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
,
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
.
Againe
,
be
there
not
also
some
pretious
stones
,
as
the
Cornaline
,
the
Rubie
,
the
Carbuncle
,
the
Carchedonie
,
or
the
Garnet
,
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
Spaniards
.
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
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
.
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
.
Diodorus
Siculus
saith
;
that
these
impressions
of
formes
are
of
an
infinite
greatnesse
,
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
come
against
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
.
Corneous
Tacitus
,
and
Ovid.
And
the
same
Tacitus
recounteth
,
That
in
the
beginning
of
the
raigne
of
Tiberius
,
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
,
Saint
Luke
speaketh
in
the
Actes
of
the
Apostles
:
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
seene
like
vnto
a
round
wheele
,
and
fodainely
like
vnto
a
sharpe
cutting
sawe
:
And
others
againe
may
be
seene
to
pursue
and
follow
after
a
ship
,
without
leaving
or
forsaking
it
for
a
long
time
.
And
in
the
sea
of
Norway
,
how
many
whales
be
there
,
and
monstrous
fishes
which
may
even
astonish
those
that
see
them
?
To
be
short
,
There
is
nothing
but
will
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
sayde
of
the
Labians
,
Shall
I
passe
heere
!
Whereas
if
it
had
beene
a
man
,
hee
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
.
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
:
There
stands
a
Tower
with
haughtie
walls
enclosed
,
Within
the
which
,
god
Phoebus
(
so
t'
is
noysed
,
)
Did
one
day
lay
his
Harpe
,
and
ever
after
,
That
Harpe
sweete
sound
,
even
in
the
stones
did
enter
.
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
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
chincke-holes
,
great
store
of
windes
,
that
are
there
within
hidden
and
shut
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
,
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
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
with
their
owne
invention
,
without
any
Art
at
all
:
Did
enter
by
their
owne
proper
motion
into
the
assembly
of
the
gods
.
The
Scholiast
of
Euripides
testifieth
the
like
:
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
prooved
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
enchaunting
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
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
.
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
altogether
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
Virgil
,
hee
saieth
,
that
the
Organs
were
blowen
,
and
had
winde
put
into
them
by
meanes
of
them
.
And
hee
rendreth
the
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
Tyvoly
.
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
;
Intonat
erranti
digito
pedibusque
trabali
,
Vecte
,
laborantes
in
Carmina
concitat
vndas
.
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
,
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
.
But
to
continue
on
our
purposed
Discourse
:
There
are
some
of
these
Tumblers
and
Vawters
so
expert
in
their
art
,
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
.
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
tolde
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
,
behold
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
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
,
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
,
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
,
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
countrey
.
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
artificial
devise
of
mans
invention
to
the
presence
of
men
,
whose
lively
voyce
ioyned
to
a
thing
meerly
natural
(
yet
strange
at
the
first
shew
)
did
cause
them
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
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
carried
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
sorrowfull
sorte
.
Vpon
the
heating
of
these
stirres
the
good
drunkard
that
was
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
her
friend
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
.
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
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
:
To
this
purpose
there
is
a
very
notable
Historic
recited
by
Lucian
of
Democritus
an
excellent
Philosopher
in
his
time
.
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
mipotete
potete
dire
à
casa
vostra
,
cio
che
vi
piace
:
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
constancie
and
assurance
,
they
left
him
in
his
sepulchre
without
counterfaiting
themselves
any
more
for
spirits
to
molest
or
trouble
him
.
Stay
for
me
a
little
,
and
I
will
goe
with
you
.
The
other
to
whom
he
spake
,
thinking
it
was
the
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
,
On
sont
filettes
et
bon
vin
Cest
la
où
haute
le
lutin
.
That
is
,
Where
prettie
wenches
be
,
and
store
of
good
wine
,
There
do
the
night-sprights
haunt
from
time
to
time
.
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
:
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
.
Arabia
,
Siria
,
and
other
th'
East
countries
do
vsually
,
by
a
kinde
of
charm
,
take
vipers
,
scorpions
,
and
other
serpents
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
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
,
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
attaine
to
the
top
of
their
desires
,
bee
they
good
or
bad
.
Hanno
the
Carthaginian
and
Psappho
,
did
nourish
birdes
in
a
cage
,
learning
them
this
lesson
to
say
;
That
Hanno
and
Psappho
were
gods
.
Lucian
recounteth
a
notable
Imposture
of
one
Alexander
,
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
;
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
,
as
Numa
Pompilius
,
king
of
the
Romans
,
did
likewise
faine
,
that
the
Nymph
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
reason
of
their
fiercenesse
and
martiall
courage
)
be
tamed
and
brought
to
civiline
,
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
.
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
directly
vp
into
heaven
.
The
wordes
of
Iustine
are
these
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Numerus
Atticus
Pretor
to
have
an
Affidavit
made
,
that
hee
sawe
Caesar
Augustus
mount
vp
into
heaven
.
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
,
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
an
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
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
.
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
fiftie
thousand
drachmes
,
wherewith
to
performe
her
enterprise
,
and
to
make
a
conquest
of
the
chastitie
of
Paulina
:
Mondus
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
Anubis
(
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
Temple
.
Paulina
received
this
message
verie
gladdely
,
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
goddesse
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
imparte
the
same
her
contentment
vnto
her
husband
,
but
(
as
the
fashion
of
women
is
,
not
to
conceale
that
which
they
have
in
their
hearts
)
shee
beganne
to
make
knowne
vnto
her
friendes
and
familiars
(
not
without
some
touch
of
prowde
speeches
,
and
arguing
a
kinde
of
divinitie
,
which
shee
presumed
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
enioy
and
take
the
possession
of
it
.
The
which
they
could
hardely
be
brought
to
beleeve
,
considering
with
themselves
what
a
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
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
,
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
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
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
dishonour
)
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
lamps
and
tapers
throughout
all
the
Temple
,
to
be
extinguished
;
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
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
Cittie
,
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
:
In
the
Temples
of
Saturne
(
saith
hee
)
the
Ministers
and
Priests
themselves
,
have
beene
discovered
to
bee
theeves
and
violaters
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
adulteries
.
And
(
that
which
was
most
vntolerable
,
and
of
all
other
villainies
,
the
greatest
;
)
by
long
custom
&
continuance
,
the
crime
of
these
priests
had
taken
on
such
sooting
,
that
it
was
reputed
an
happie
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
.
I
could
adde
vnto
those
three
Impostures
,
that
same
whereof
Boccace
maketh
mention
,
of
the
Monke
.
Albert
,
who
counterfaited
himselfe
to
be
the
Angel
Gabriel
;
to
the
intent
he
might
inioy
his
lascivious
desires
of
a
certaine
Lady
in
Venice
.
Baptista
Eguatius
delivereth
it
for
a
true
historie
:
and
he
maintayneth
,
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
,
CHAP.
IX
.
That
the
Senses
being
altered
and
corrupted
,
may
easily
bee
deceived
.
IT
the
Sceptiques
had
not
so
earnestly
defended
and
maintained
the
falsenesse
and
vncertainie
of
out
knowledge
,
by
meane
of
the
senses
.
Which
they
affirmed
to
be
deceiveable
:
their
opinion
had
not
bin
hissed
at
,
and
reiected
by
all
learned
men
,
as
it
hath
bin
:
neither
had
they
bin
so
hardie
as
to
conclude
,
that
nothing
could
be
comprehended
or
knowne
in
certaine
.
For
howsoever
the
senses
may
somtimes
be
deceived
,
(
as
we
must
needs
confesse
)
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
,
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
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
.
Cum
bibitur
Concha
:
hinc
iam
vertigine
Coelum
.
Ambulat
,
&
geminis
exurgit
mensalucernis
.
.i.
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
,
Hinc
clium
vanae
imagines
chrijs
,
incerti
visus
,
instabilis
greffus
vmbras
transilium
sape
sicut
foveas
.
Nutat
his
cum
facie
terra
subito
erigi
&
inclimari
videtur
&
quasi
vertatur
.
Timentes
in
famem
ruunt
,
&
solum
manibus
apprehendunt
:
aut
concurrentibus
montibus
sibi
videntur
includi
.
Murmur
in
auribus
tanquam
maris
flustuantis
Frugor
&
resonantia
fluctu
littora
.
Canes
sividerent
leones
arbitrantur
&
fugiunt
.
Alij
risu
solvuntur
incondito
:
Alij
in
consolabilt
moerore
deplorant
:
Alij
cernunt
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
.
Oculi
ebriorum
videbunt
extraneas
:
Your
eyes
shall
see
strangers
:
that
is
,
Strange
women
,
or
women
of
a
strange
nation
:
of
whom
you
shall
desire
to
have
the
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
:
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
evertendam
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
,
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
sleepe
,
at
such
time
as
he
supposed
himselfe
to
see
so
many
figures
.
And
I
marvell
much
how
such
a
dreame
or
errour
could
continue
and
dwell
with
him
,
even
in
his
riper
yeeres
:
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
him
to
his
owne
humours
and
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
,
Next
to
these
are
such
as
are
squint
or
bleere-eied
:
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
,
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
touching
.
Haemodia
Torpor
sluper
,
tactui
of
ficiunt
quiae
excellunt
Galeunus
libr.
1.
de
sumptorum
causis
.
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
parts
of
their
body
their
Feeling
is
corrupted
by
a
more
strong
and
violent
object
:
And
so
for
the
sight
;
Henry
Dandolo
,
to
loose
the
vse
of
his
sight
by
setting
neere
vnto
his
eyes
,
a
brazen
bason
burning
hote
and
sparkling
with
fire
:
the
which
did
so
darken
and
blinde
his
sight
,
that
hee
could
never
after
see
cleerly
,
but
became
squint
eyed
,
&
to
looke
cleane
away
.
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
tingle
.
And
Catullus
hath
the
same
in
these
verses
of
his
:
Lingua
sed
Torpet
:
tenues
sub
artus
,
Flamma
Demanat
,
sonito
suopte
Tiniunt
aures
,
gemina
&
teguntur
Lumina
nocte
.
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
.
Ioseph
Scaliger
hath
taken
out
of
the
auntient
Relques
,
and
olde
hand-written
bookes
.
Garrula
quid
totis
resonas
mihi
noctibus
Auris
?
Neseio
quem
dicis
,
nunc
meminisse
mei
.
Now
as
the
Hearing
and
the
Sight
may
be
corrupted
and
depraved
,
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
maladie
to
raigne
in
his
time
,
)
hath
put
it
amongest
those
diseases
that
have
their
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
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
.
Ediles
Curules
.
And
first
of
all
concerning
the
sight
;
They
say
,
that
hee
which
seeth
more
,
Actione
empti
.
Cornelius
Celsus
dooth
shew
most
plainly
by
the
description
thereof
in
this
maner
.
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
may
not
forget
this
one
thing
,
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
partes
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
,
aswell
as
the
senses
.
Chap.
10.
LIke
as
the
fantasie
being
sound
and
entire
dooth
voluntarily
fitte
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
,
Fleugme
or
Inflammation
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
,
comming
by
distance
of
the
times
,
and
proceedeth
of
the
aboundaunce
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
.
Lib.
de
natura
hominis
.
.
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
.
de
locis
effect
:
cap.
3.
Now
the
principall
marke
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
.
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
,
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
.
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
,
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
,
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
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
,
A
man
that
is
bitten
by
a
dog
mad
enraged
,
As
soone
as
he
feeleth
the
worme
stinging
him
in
the
head
,
Men
say
,
that
he
sees
within
the
water
formed
,
A
beast
,
whose
feare
pricks
him
,
and
makes
him
wholy
altred
.
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
,
Paulus
Egineta
(
whome
wee
before
cited
)
doth
write
in
this
manner
;
Iohns
Evill
.
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
,
Alas
,
my
friendes
,
you
have
in
saving
me
,
Destroyed
and
vndone
me
vtterly
;
In
forcing
me
to
leave
that
pleasing
errour
,
Wherein
my
minde
did
take
delight
and
pleasure
.
Atheneus
writeth
of
one
Thrasylas
,
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
fettred
;
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
,
Marocco
,
Fez
,
Tremisan
,
and
other
countries
towards
the
South
.
Ful
of
divine
Furie
or
Fanaticall
:
in
whom
the
cause
of
their
maladie
proceedeth
,
because
they
abound
in
heate
neere
about
the
Intellectuall
part
,
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
,
De
Asino
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
,
testifying
and
discovering
their
passion
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
that
is
to
say
,
To
Corybantise
,
to
make
the
leape
parillous
,
to
shake
the
haire
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
themselves
to
be
trobled
in
their
minds
with
feare
&
terror
;
Bion
Boristenites
,
Proclus
,
Plato
,
Porphirye
,
Iamblicus
,
Dion
,
Lucian
,
De
somno
&
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
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
,
(
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
Mandurus
;
which
(
as
Festus
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
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
,
Ierome
Cardan
rehearseth
,
Iustin
Martir
,
and
Eusebius
,
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
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
,
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
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
,
Ammianus
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
to
dislodge
,
or
to
give
battell
vnto
their
enemies
.
If
they
did
happen
to
encounter
with
any
such
hideous
and
mis-shapen
persons
;
they
would
instantly
vpon
the
place
,
massacre
&
hew
them
in
peeces
,
so
greatly
did
they
abhorre
all
deformitie
,
reckning
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
.
But
the
eldest
brother
being
defendant
in
the
appeale
,
did
affirme
and
maintaine
,
that
the
inferiour
Iudge
had
well
and
rightly
ordayned
;
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
,
Baldus
,
Aretin
,
Immola
,
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
disanull
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
deeds
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
those
which
are
Hermaphrodites
.
For
like
as
the
Hermaphrodites
are
reputed
to
be
of
that
sex
wherin
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
,
Milesian
Virgins
(
of
whom
Plutarch
writeth
)
were
surprised
with
this
maladie
,
which
constrained
them
to
hang
themselves
:
Panicus
Terror
,
a
Panique
Feare
,
or
,
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
.
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
,
First
we
will
speake
of
such
,
as
being
guiltie
of
some
notable
and
notorious
crime
,
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
arrested
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
death
due
to
Parracides
,
and
such
as
were
murtherers
of
their
parents
.
Now
amongst
the
manifold
numbers
of
those
that
have
their
consciences
troubled
,
Phalaris
,
Dionysius
,
Agathocles
,
Pereander
,
Hipparchus
,
Alexander
de
Phera
,
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
?
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
to
sleepe
)
his
sleepe
was
interrupted
and
insturbed
with
a
million
of
strange
figures
and
images
,
which
he
shaped
vnto
himselfe
in
his
braine
.
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
.
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
,
Marke
Antonie
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
snares
of
amorous
desires
.
And
it
is
well
worth
the
marking
which
Aristotle
saith
when
he
yeeldeth
,
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
sithence
:
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
Mylan
,
and
afterwardes
chiefe
President
of
Tholousa
.
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
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
Civilian
as
he
was
)
shewed
vnto
them
,
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
see
other
men
or
beasts
in
those
whome
they
beholde
,
as
Orestes
sawe
his
mother
in
his
sister
Electra
and
Aiax
imagined
Vlysses
and
Agamemnon
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
;
or
if
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
Avenrois
,
Pomponatius
,
and
other
Physitians
,
who
doe
ordinarily
attribute
all
things
vnto
Nature
.
CHAP.
XII
.
That
the
Divell
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
consist
the
summe
of
this
dispute
:
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
,
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
sound
or
corrupted
;
;
or
in
the
Phantasie
,
being
wounded
and
offended
;
the
Divell
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
Avenrois
,
according
as
I
have
formerly
alleadged
.
natur
.
cap.
vltimo
.
Lib.
5.
Phisico
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
that
little
bird
which
the
French
name
Rubienne
,
and
the
Greekes
call
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
of
the
which
Elian
and
Snyd●s
do
write
,
Aulus
Gellius
spenketh
of
in
his
Treatise
entituled
,
Noctas
Atticae
,
how
there
be
some
families
in
Africa
,
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
,
In
Epodis
.
Minusive
lanquet
Fascinum
.
Of
diverse
superstirious
devises
vsed
by
the
Antients
against
witchcrafts
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
Horace
also
nameth
it
;
because
it
hindered
Fascinations
or
Enchaumments
.
Others
againe
vsed
to
weare
vppon
their
sore-heads
,
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
enchaunt
them
,
which
Virgil
affirmeth
in
theseverses
,
—
Bacchare
frontem
,
Cingite
nevati
noceat
mala
lingua
future
.
Which
may
be
thus
englished
,
About
his
browes
let
be
a
wreathe
of
Bacchar
knit
,
That
by
an
evill
talking
tongue
our
Poet
be
not
bit
.
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
:
That
no
man
might
have
power
mine
charme
mine
eies
,
Vpon
my
breast
I
follow
spetting
thrise
.
The
same
also
is
to
be
seene
amongest
the
Greeke
Epigrammes
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
And
likewise
in
Tibullus
in
this
verse
;
Despuit
in
molles
&
sibi
quisque
sinus
.
Vpon
his
owne
most
tender
breast
,
Each
man
to
spit
doth
hold
it
best
.
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
madde
man
,
or
any
other
person
taken
with
the
falling
sickenesse
,
hee
will
spet
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
,
Diodorus
Siculus
reporteth
)
did
the
slave
E●●●
in
the
country
of
Sicilia
at
such
time
as
he
vsurped
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
,
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
.
Rabbs
Levi
affirme
of
them
,
nowe
the
Magitians
boyes
doe
see
lively
and
naturally
represented
before
them
the
figure
of
some
thiefe
;
and
they
doe
marke
him
distinctly
,
within
the
glasse
of
the
mirror
,
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
solide
and
absent
body
of
the
thiefe
them
appearing
should
be
abiding
in
the
glasse
:
Haec
&
alia
de
pueris
lego
equidem
,
sed
dubius
sententiae
sum
,
dicam
ne
fieri
,
an
posse
negem
.
Quanquam
Platoni
credam
,
inter
deos
atque
homines
natura
&
loco
medias
quasdam
Divorum
potestates
intersitas
,
eásque
divinationes
cunctas
&
miracula
Magorum
gubernare
.
Quin
&
illud
mecum
reputo
posse
animum
humanum
&
puerilem
presertim
simplicémque
.
seu
carminum
avocamento
,
sive
odorum
delinimento
soporari
,
&
ad
oblivionem
prasentium
externari
,
&
paulisper
remota
corporis
memoria
redigi
ac
redire
ad
naturam
suam
que
est
immortalis
scilicet
ac
divina
,
atque
ita
veluti
quodam
sopore
futura
rerum
presagire
.
Of
this
a
man
may
gather
.
That
Apuleius
was
in
doubt
,
whether
the
nature
of
the
childe
had
the
power
to
prophecie
and
foreshew
things
;
or
whether
the
divell
did
suggest
and
minister
vnto
him
that
which
it
tolde
and
prophecied
.
But
Pomponatius
Christian
Philosopher
,
and
one
that
lived
but
a
little
in
a
manner
,
before
our
time
,
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
,
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
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
besides
all
this
,
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
Avenrois
,
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
,
Notwithstanding
,
as
we
have
before
said
,
following
the
authoritie
of
Aristotle
,
Summa
Sacra
Theolog.
quest
:
80.
Arti.
2.
to
the
working
of
the
divells
:
who
(
as
Saint
Thomas
of
Aquin
saith
)
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
,
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
,
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
.
Baptista
de
Porta
a
Neapolitane
,
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
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
,
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
is
easie
(
saith
Alciat
)
namely
,
that
the
imagination
of
those
women
was
faultie
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
,
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
,
But
it
is
a
question
worthie
the
handling
,
to
knowe
whether
the
divells
have
the
power
to
change
in
verie
deede
,
The
truth
is
,
this
question
hath
beene
handled
by
Saint
Augustine
,
who
holdeth
,
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
,
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
Aquinas
,
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
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
,
To
be
briefe
,
we
may
conclude
with
Saint
Augustine
,
de
Trinit
.
Non
esse
credendum
daemonum
arte
vel
potestate
hominis
corpus
in
bestialia
lineamenta
posse-converti
,
&
transgressoribus
Angelis
ad
nutum
servere
hanc
rerum
visibilium
materiam
sed
soli
Deo
.
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
Vlysses
into
very
naturall
swine
;
which
is
not
to
be
accounted
other
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
;
Andax
cantata
leges
imponere
Lunae
,
Et
sua
nocturno
fallere
terga
lupo
.
The
Moone
she
durst
command
by
her
inchanted
power
And
falsed
shape
of
Woolfe
,
by
night
to
take
vpon
her
.
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
:
But
they
inferre
yet
further
&
say
,
men
have
the
power
to
make
a
cherry-tree
or
such
like
plant
,
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
;
Non
vno
contenta
valet
natura
tenore
Sed
commutatas
gaudet
habere
vices
.
Great
is
the
force
of
nature
,
her
course
oft
changing
,
Never
contented
with
one
kinde
of
working
.
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
might
and
puissance
then
Nature
it selfe
,
the
which
the
Hebrewes
did
esteeme
in
a
maner
as
a
god
.
that
the
divell
deceiving
and
deluding
both
the
inward
and
outward
senses
,
neither
is
the
same
a
thing
more
new
or
strange
vnto
him
,
then
it
is
vnto
some
men
,
who
by
very
art
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
,
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
.
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
any
way
in
the
worlde
be
maintained
.
Amongest
others
.
Levimus
Lemnius
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
were
)
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
chatter
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
medicines
,
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
it
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
,
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
doe
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
commeth
it
(
saith
Levinus
further
)
that
they
which
be
neere
to
the
point
of
death
,
do
commonly
prophecie
(
the
which
Homer
also
witnesseth
in
divers
bookes
of
his
Iliads
)
except
it
be
because
an
vnaccustomd
force
,
But
let
Levinus
say
what
he
list
,
as
a
Phisitian
:
he
cannot
for
all
that
perswade
me
,
Levinus
Lemnius
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
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
.
Thus
you
see
the
very
words
vsed
by
this
Doctour
,
And
for
that
cause
,
Lib.
de
sacro
morbo
.
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
.
I
doe
not
in
any
sort
reproove
those
good
reasons
which
he
afterwardes
yeeldeth
,
in
shewing
,
Thomas
Aquine
,
)
that
the
divell
may
possesse
the
humours
being
corrupted
,
or
the
braine
being
so
troubled
and
offended
of
the
partie
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
,
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
,
De
precantat
.
But
it
appears
not
that
those
purges
did
expell
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
;
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
,
Mad-men
,
and
Lunatiques
,
speaking
diverse
and
sundry
languages
and
prophecyings
,
were
men
possessed
with
Divelles
:
And
therefore
they
did
vse
to
call
them
Fanaticos
,
and
sometimes
Ceritos
,
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
,
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
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
.
Mens
hausti
nulla
sanie
polluta
veneni
Excantata
perit
.
A
man
inchaunted
runneth
madde
,
That
never
any
poyson
had
.
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
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
;
Protinus
horrendis
infamia
pabula
succis
,
And
that
of
the
learned
Poet
Virgil
;
Miscueruntque
herbas
&
non
innoxia
verba
.
which
is
And
therewithall
they
mingle
sundria
hearbs
Ever
and
among
vsing
not
harmelesse
words
.
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
:
Quippe
&
Collinas
ad
fossam
moverit
herbas
Stantia
currenti
diluerentur
aqua
.
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
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
,
Elleborus
,
Mandragoras
,
and
the
herbe
Panaceum
,
whereof
Theophrastus
speaketh
,
and
derideth
it
as
a
foolish
and
vaine
superstition
:
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
;
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
:
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
,
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
purchase
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
ieasting
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
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
.
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
,
Claudius
Maximus
the
Governour
of
Affricke
,
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
,
The
hurt
he
did
,
was
not
in
dooing
ill
,
But
,
in
the
patient
suffring
therof
still
.
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
.
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
Valentinian
(
for
causing
so
many
famous
and
learned
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
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
sort
of
persons
,
(
as
the
Civillians
speake
;
)
Dob
out
subijci
bestijs
,
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
.
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
admitte
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
affirmeth
)
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
,
Titus
Livius
and
Pl●●ie
doe
repore
.
Tamilin
erciscundae
,
)
should
burne
all
book
us
discovered
to
be
magicall
.
4.
§
1.
D.
famil
.
●●is
.
Ta●tund●m
(
say
they
)
debebunt
facere
&
in
libris
improbata
lectionis
Magicis
forte
&
his
similibus
:
haec
enim
omnia
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
ill
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
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
To
be
briefe
,
to
as
great
effect
doth
the
Virgine
Parchmin
serve
,
as
doth
the
amorous
potion
or
love-drinke
,
of
which
(
as
the
saying
is
)
Lucretius
the
Poet
died
;
Virgil
,
Propertius
,
and
other
Poets
do
speake
much
▪
—
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Or
that
fish
called
Remora
,
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
Woolfes
taile
;
or
else
the
bone
of
a
Frogge
or
Toade
▪
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
Decemviri
,
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
&
alienam
segetem
pelliciat
.
That
no
man
should
vse
any
charmes
or
excantations
vpon
the
corne
and
graine
of
another
man
.
Vectius
Marcollus
,
a
famous
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
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
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
Censor
,
touching
cattell
or
oxen
that
have
their
legges
broken
or
maimed
.
First
for
gowtie
persons
,
Danat
à
Daries
Astaries
;
or
otherwise
this
:
Haut
,
haut
,
haut
Istagis
,
turgis
Ardannabon
Damavotra
,
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
,
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
,
Doth
correct
alike
all
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
,
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
.
FINIS
.