Among the superstitions of the time must not be forgotten that favourite form of superstition known as astrology, which still flourishes, though it is not so commonly practised and believed as formerly. Many of the Fathers of the Church denounced astrology, yet astrologers continued. After the Reformation they became more open in their profession and more daring in their pretensions. The names of Nostradamus, Cornelius Agrippa, William Lilly, Robert Fludd, John Dee, and Simon Former, occur as leaders among the astrologers, some of whom were also alchemists. Some of the English professors of astrology were pupils of Cornelius Agrippa in London and at Pavia; others went to study the science at Strasburg. Judicial astrology was in great vogue in London for two hundred years after the Reformation; hundreds of people gained their livelihood by casting nativities for children in which their future was foretold. The story of Dryden and his son’s nativity is well known. The astrologers picked out lucky days for the commencement of any kind of business; they told fortunes; they resolved questions; they recovered stolen goods; they predicted future events. It is, however, apparent from their own writings that they had little confidence in the stars, and that the popular part of astrology, at least, was for the most part guesswork, not without fraud. The astrologers of London in the sixteenth century formed themselves into a Society. In the year 1550 a certain Dr. Gell preached a sermon before the Society of Astrologers. Ashmole also mentions his own attendance at certain astrological banquets. But about the Society itself very little is known. Newton pointed out that the sun and stars were only other earths which could have no power over the destiny of men. But the superstition decayed very slowly.
Dr. Dee’s Diary is a locus classicus for the superstitions of his time—the last quarter of the sixteenth century.
He hears knockings in his chamber, with a voice like the shrieking of an owl, but more drawn out and more soft. He is offered a sight in a crystal and he “saw”—what did he see? He does not tell us.
A friend is strangely troubled by a “spiritual creature” about midnight. Robert Gardiner reveals to him a great philosophical secret, which is received with common prayer. He hears of an alchemist who gives away “great lumps” of the philosopher’s stone. He dreams that he is to be bereft of his books.
There was trouble with Anne his nurse. She was tempted by a wicked spirit who possessed her. He prayed with her; he anointed her with “holy oil” twice, the wicked spirit resisting. Despite the power of the oil Anne threw herself into the well, but was dragged out in time. Three weeks later she evaded her keeper and cut her throat.
In 1596 Dee received a message from the Queen; he was to do what he would in philosophy and alchemy; no one should hinder him. And so on to the end of the Diary.
In the autumn of 1899 there was found in the garden of Lincoln’s Inn a thin leaden tablet about four inches square. On one side were eighty-one small squares, arranged in a large square, each with a number engraved upon it. On the other side were three names—Hasmodar, Scherchemosh, and Scharhahan, with a symbol to each. The explanation is as follows:—The square is a charm; the number eighty-one is the number of the Moon, each planet having its own number in the “science” of astrology. The arrangement of the numbers in the eighty-one squares is such that added up vertically or horizontally or diagonally the sum shall always be the same. In this case it is 369. Why 369 I cannot explain. On the other side the three names are the three spirits of the Moon, each with its hieroglyph.
The writing is an expression of an invitation or a command to the spirits to work mischief on an unfortunate man. Had the sorcerer desired good fortune he would have used a silver plate. In either case it was necessary to bury the plate in some secret place, unseen and unsuspected.
The following story is gravely told by Philip Stubbes. Perhaps he did not believe it himself; but it is certain that he meant his readers to believe it.
“This gentlewoman beeyng a very riche Merchaunte mannes daughter: upon a tyme was invited to a Bridall or Wedding, whiche was solemnized in that Toune, againste whiche daie she made great preparation, for the plumyng of herself in gorgious arraie, that as her body was moste beautifull, faire, and proper, so her attire in every respecte might bee corespondent to the same. For the accomplishment whereof, she curled her haire, she died her lockes, and laied them out after the best maner, she coloured her face with waters and Ointmentes; but in no case could she gette any (so curious and daintie she was) that could starche and sette her Ruffes and Neckerchers to her mynde; wherefore she sent for a couple of Laundresses, who did the best thei could to please her humours, but in anywise thei could not. Then fell she to sweare and teare, to cursse and banne, castyng the Ruffes under feete, and wishyng that the Devill might take her when she weare any of those Neckerchers againe. In the meane tyme (through the sufferaunce of God) the Devill, transformyng himself into the forme of a young man, as brave and proper as she in every pointe in outward appearance, came in, fainyng himself to bee a woer or suter unto her. And seyng her thus agonized, and in suche a peltyng chase, he demaunded of her the cause thereof, who straight waie tolde hym how she was abused in the settyng of her Ruffes, which thyng beeyng heard of hym, he promised to please her minde, and thereto tooke in hande the setting of her Ruffes, whiche he performed to her greate contentation, and likyng, in so muche as she lokyng her self in a glasse (as the Devill bad her) became greatly inamoured with hym. This dooen, the yong man kissed her, in the doyng whereof he writhe her necke in sunder, so she died miserably, her bodie beyng metamorphosed into blacke and blewe colours most ugglesome to behold, and her face (whiche before was so amorous) became moste deformed, and fearfull to looke upon. This being knowen, preparaunce was made for her burial, a riche coffin was provided, and her fearfull bodie was laied therein, and it covered verie sumpteously. Foure men immediatly assaied to lifte up the corps, but could not move it, then sixe attempted the like, but could not once stirre it from the place where it stoode. Whereat the standers by marveilyng, caused the Coffin to bee opened, to see the cause thereof. Where thei founde the bodie to be taken awaie, and a blacke Catte verie leane and deformed sittyng in the Coffin, setting of greate Ruffes, and frizlyng of haire, to the greate feare and wonder of all beholders. This wofull spectacle have I offered to their viewe, that by looking into it, instead of their other looking Glasses thei might see their own filthinesse, and avoyde the like offence, for feare of the same, or worser judgment: whiche God graunt thei maie doe.”