The cover image was produced by the transcriber and is placed in the public domain.

Transcriber's Notes.

Every effort has been made to produce this eBook as close to the original as possible.

The Greek passages were very to hard to read, and every effort has been made to reproduce them correctly.

The original book was printed in an Old English Black Letter type-face. The emphasized text was printed in a normal but slightly smaller font, often italicised as well. In this eBook, in order to make the book more readable and to maintain the emphasized words, I have adopted a normal type-face for the main body of text and used a bold type-face, italicised as required.

Typographical errors worth a special mention:

In the original "Table of Chapters", The Third Part, Chapter 7 is shown as Folio 199. This should read Folio 195. This has been corrected.

Page 7: The original reads: 'Onocentanrus'. It should read: 'Onocentaurus'. This has been corrected.

Page 12: In the original: 'Paules Aegineta writeth'. It should read: 'Paulus Aegineta writeth'. This has been corrected.

Page 38: Page incorrectly numbered. Page 34 should read Page 38. (Page number only). This has been corrected.

Page 42: Original reads: 'in the Countrey of Rhetia,'. It should read 'in the Countrey of Rhetia),' missing closing bracket. This has been corrected.

Page 58: [Sidenote: The spirit of Athens.] Original reads: 'The spirit of Athen.]' It should read: 'The spirit of Athens.]'. This has been corrected.

Page 115: The original reads: 'in the 16. of Ruke'. It should read: 'in the 16. of Luke' This has been corrected.

Page 130: The original sidenote reads 'Actes .12.'. It should read: 'Actes.10.'. This has been corrected.

Page 143: Original contains an isolated bracket:'life of Cimon, (as hée is translated'. Left as shown in the original as uncertain as to where the missing bracket should be.

Page 151: The original contains a reversed bracket: '(which many haue noted before mee (that many" It should read: '(which many haue noted before mee) that many'. This has been corrected.

Page 196: Original reads: 'fault vpon his wife Eua,'. This should read: 'fault vpon his wife Eue,'. This has been corrected.

Page 208: In the original the Opening bracket is missing. It should read: 'passiuely, (as they terme it in the schooles)'. This has been corrected.

Page 208: in the original book, is incorrectly numbered as Page 107. This has been corrected.

The page numbers 194/195 and 198/199 have changed places in the original (only the numbers!). Corrected.

Page 30:The 'w^t' appears to be purely the author's own abbreviation for the word 'with'.

OF
Ghostes and Spirites,
Walking by Night,

And of straunge Noyses, Crackes, and sundrie
forewarnings, which commonly happen before
the death of men: Great slaughters,
and alterations of Kingdomes.

One Booke,

Written by Lewes Lauaterus of Tigurine.
And translated into English by R. H.

Imprinted at London by Thomas Creede.
1596.

To the Reader.

Eing desirous (gentle Reader) to exercise my selfe with some translation, at vacant times, and seeing, that since the Gospell hath been preached, this one question, touching the appearing of spirits and soules departed, hath not bin much handled amongst vs, and therfore many, otherwise well affected in religion vtterly ignorant heerein, I thought it not amisse to take in hand some good and learned Treatise concerning this matter. Wherein as many haue both learnedly, painfully, and religiously trauelled: so amongst others, none in my iudgement hath more handsomly & eloquētly, with more iudgment & better method discoursed the same, thē Lewes Lauaterus, Minister of Tigurine. Others haue hādled it indeed wel, but yet Nihil ad nostrā hunc, being either too short, or too long, or too darke, or too doubtful, or otherwise so cōfused, that they leaue the Reader more in suspence in the end, then they found him in the beginning. As for Maister Lauaterus his discretion heerein, I will no otherwise commend it, then to desire the Reader to view, and iudge himself. For thus much at the first sight he shall see: A cleare methode, with a familiar and easie stile, the matter throughly handled Pro and Con, on both sides, so that nothing seemeth to be wanting, nor any thing redounding. And if it be true that Horace saith, Omne tulit punctum, qui miscuit vtile dulci, that is, He winneth the prize, that ioyneth pleasure with profit: I thinke this Authour may also in this respect be pronounced Victor, and adiudged to the best game. For he so intreateth this serious and terrible matter of Spirits, that he now and thē inserting some strange story of Monks, Priestes, Friers, and such like counterfeits, doth both very liuely display their falshood, and also not a litle recreate his Reader: and yet in the end he so aptly concludeth to the purpose, that his histories seeme not idle tales, or impertinent vagaries, but very truthes, naturally falling vnder the compasse of this matter. And how profitable this his woorke is, those may best iudge, which are most ignorant in this question, some thinking euery small motion & noyse to be Spirites, and some so fondly perswaded that there are no Spirits, who being better enformed herein by this Authour, I suppose will confesse his work to haue done them some profit: if knowledge be profitable, and ignorance discommodious. And againe, those which being hitherto borne in hande that mens soules returne againe on earth, crauing helpe of the liuing, and haue spent much of their substaunce on idle Monkes and Friers, to relieue them, will confesse the like. For when they shall see they haue bene falsely taught, and that they were not the soules of men which appeared, but either falshood of Monks, or illusions of diuels, franticke imaginations, or some other friuolous & vaine perswasions, they will thinke it profitable to haue knowne the truth, as well to auoid error hereafter, as to saue their mony from such greedy caterpillers. Some also which be otherwise well trained vp in Religion, and yet not knowing what to thinke of these matters, will not iudge their labour euill imployed, nor the worke vnprofitable, wherby they may be brought out of doubt, and know certainly what to beleeue. There be many also euen now a dayes, which are hanted & troubled with spirites, and know not howe to vse themselues, who when they shall learne how a Christian man ought to gouern himselfe, being vexed with euil spirits, wil think it a very profitable point of doctrine, that shal teach them to direct themselues. Profitable therefore it is, and shalbe, no doubt, vnto many, and disprofitable vnto none, except perchance vnto popish Monks and Priests, who are like hereby to lose a great part of their gaines, which sometimes they gathered togither in great abundaunce, by their deceitfull doctrine of the appearing of dead mens soules. But this their wicked and diuellish doctrine, togither with all the patches and appendices therto belonging, he so notably teareth and cutteth in peeces, that I am well assured they shal neuer be able to cobble and clout them vp again. And this doth he with such a moderation of breuitie and tediousnesse, that I may rightly say; He hath said well, and not too much, and written truly, and not too litle.

Now as touching my translation, although I haue not made him speake with like grace in English, as hee dooth in Latine: yet haue I not chaunged his meaning, nor altered his matter, endeuouring my selfe rather to make thee vnderstand what thou readest, then to smoothe and pollish it with fine & picked words, which I graunt others might haue done more exquisitely, and perchaunce I my selfe also somewhat better, if I would haue made thereof a study and labour, and not a recreation and exercise. But howsoeuer I haue done herein, verily good reader, I trust thou wilt take in good part, which is all that I esteeme: if any man shall mislike therof, let him amend it. I trust it be sufficient to testifie my good will to do thee good, and to let thee vnderstand the Authours meaning.

Farewell.

To the right excellent and

most wise and vertuous Lord Iohn Steigerus Consull
of the noble Common wealth of Berna, his good
Lord and Patrone, Lewes Lauaterus
of Tigurine, wisheth health.

Any and diuers things are reasoned vpon, both of the learned and vnlearned, as wel of other matter, as also of Spirites, which are seene and heard, and make men afraid in the night season, and in the day time, by sea and by lande, in the fields, woods, and houses: And likewise concerning such straunge things which for the most part happen before the death of certain men, especially great Princes, and before notable innouations of Kingdomes and Empires. Many which neuer sawe or heard any of these things, suppose all that is reported of them, to be meere trifles and old wiues tales: for so much as simple men, and such as are fearefull and superstitious, perswade themselues they haue seen this or that, when indeed the matter is farre otherwise. Againe, there are some, which assoone as they heare of any thing, especially if it happen in the night, they by and by thinke some spirite dooth walke, and are maruellously troubled in minde, because they cannot discerne naturall things from spirites. And some (chiefly those whiche hunt after gaines, by the soules of dead men) affirme that the most part of such things which are heard or seene, are the soules of dead men, which craue helpe of them that are liuing, to be deliuered out of the torments of most cruell paine in Purgatorie. Many not only of the common sort, but also men of excellent knowledge, do maruell whether there be any spirits or no, and what maner of things they are. Yea and some of my familiar friends haue many times requested me, to shew them my opinion concerning these matters. Wherfore me seemeth it shall be worth my laboure, if I declare briefly and plainly out of the word of God, what we ought to iudge concerning these things. For the Ministers of Gods Church can take nothing more profitable in hande, than to instruct the people of God purely and plainly, in such necessary matters as come in question out of the word of God, which is a lanterne (as the Psalmist saith) vnto our feete, and a light vnto our pathes: and to deliuer them from all errour and superstition, and bring them out of all wauering and doubt. And verily their studie & diligence is to be highly commended, who for these fewe yeares ago, haue set forth certaine bookes drawne out of the scriptures, written in the Germaine tongue against sundrie errours: and theirs likewise who in these our dayes by writing of bookes do teache, instruct, and confirme the rude and vnlearned people. For amongst many other excellent benefits, which God our heauenly Father hath bestowed vppon mankinde, this also is a great and most liberall gift, that in this latter, and as it were old age of the world, he hath brought to light by the Art of Imprinting, aswel many other good Authours, as also the holie scriptures of the old and new Testament, written in diuers languages: whereby he doth not onlie teach vs amply and fully what to beleeue, and what to doo, but also mightily subuerteth and quite ouerthroweth diuers and sundrie errours, which by little and little haue crept into the Church. Truly all such are verie vngrateful towards God, which do not willingly acknowledge this so notable a benefit.

The diuision or partes of this booke.

As touching this my treatise concerning Spirits, and straunge wonders, I haue deuided it into three partes for the more cleare vnderstanding therof. In the first parte I shewe, that there are visions and spirits, and that they appeare vnto men sometimes, and that many & maruellous things happen besides the ordinarie course of nature. In the second I discusse what maner of things they are, that, is not the soules of dead men, as some men haue thought, but either good or euill angels, or else some secret and hid operations of God. In the third I declare why God doth somtime suffer Spirits to appear, and diuers forewarnings to happen: and also how mē ought to behaue themselues when they happen to meete with such things. In these points or partes, the chiefest thing wheron men vse to reason touching this matter, are conteined. Now I mean to handle this matter, being very obscure and intricate, with many questions, (I trust) so plainly, & clerely out of the holy scriptures, whereon we may surely stay our selues, out of the anciēt fathers, allowed historiographers, and other good writers, that those which are studious and louers of Gods truth, may well vnderstand what may be denied & thought of those apparitions, & other straunge & maruellous matters. And I also trust that euen our aduersaries also, (in case they wil lay their affections aside, but a litle while) wil say that I haue truly alleaged all their arguments, and confuted thē without any railing or bitternesse. For my purposed ende is according to the doctrine of Saint Paule, to edifie and not to destroy.

As touching diuinations, blessings, iuglings, coniurings, and diuers kinds of sorcerie, and generally of all other diuellish practises, certaine learned men of our time haue written bookes, as Gasper Pencerus, Ioannes Viera, Ludouicus Mellichius, and perchaunce some others also, whose worke I haue not yet seene. It is not long ago since Ioannes Riuius a man learned and eloquent, published a booke in the latin toong, entreating of spirites and superstition. In the which booke albeit very briefly, yet doth hee as he is wont in all things, very finely & eloquently intreat of this matter, and of other foolishe superstitions. And albeit that I do write more largely of this, yet was it not my minde to gather togither al those thinges which I could haue spoken and alleaged touching the same matter: but only such as seeme the chiefest and most especiall points, partly because I would not be tedious to the reader, & partly also least my books shuld grow vnto an ouer great quantity. I haue great hope that Ioachimus Camerarius, that excellent man, who readeth the auncient writers both greeks and latins, with exquisite iudgemēt, and hath great experience in all things, will shortly write learnedly & at large of this matter, and also of others like vnto it. For so muche hee seemeth to promise in his preface to Plutarches Booke, De defectu oraculorum, & figura, & consecrata Delphis (wherin he handleth the nature and operatiōs of diuels) and also in other of his writings. I for my parte had once written this my treatise in the vulger tong, and now bicause I trust it shal be also profitable to other men, I haue translated it into latin, adding certaine things thereto.

The dedication.

This my booke which I haue with great labour and study gathered out of other mēs writings I present & offer vnto you (most noble consul) according to the ancient fashion & custome: not for that I suppose you haue any neede of my teaching, touching these things which are herein hādled. (For I am not ignoraunt, vnder what teachers you haue atteined vnto true learning, and how you haue and do continually read ouer sundry good authors with perfect knowledge in many tongues.) But partly that I might purchase credit and authoritie vnto this my booke with those men, vnto whome your goodnes, godlinesse and constancie (which you haue alwaies hitherto euermore shewed, and yet do shewe, in setting forth true religiō, & mainteining good lawes) is throughly knowne: and partly that I might shew my selfe in some respecte thankfull vnto you. For your honour hath bestowed many benefits on me, whom you onlie knowe by sight, and vppon other Ministers of the Church, wherby ye haue so bound me vnto you, that I shall neuer be able to make any recompence.

Wherefore I most earnestly beseech you, not to refuse this signe and token of my good wil, be it neuer so simple: but rather to vouchsafe, whē ye haue leisure from the laboure and toile of the common wealth, to reade ouer this my booke: for I haue good hope it will not seeme vnpleasaunt vnto you & others in the reading, as wel for the plaine order I vse therin, as also for the sundrie and manifold histories in it recited.

Almightie God, who hath so blessed you with his heauenly gifts, that for them, (albeit very yong) you haue aspired vnto the highest degree in your noble citie and dominiō of Berna, vouchsafe to preserue you in health, and increase and multiply his good gifts in you. My Lords & brethren the ministers of Tigurin, and also your old companion master George Grebelius, that excellent man in lerning, vertu, and nobilitie, hartily salute your Lordship. From Tigurin in the month of Ianuary, the year of Christs Natiuitie. 1570.

A Table of the Chapters of the three principall
parts, touching Spirits walking by Night.

Of the first part.

F I N I S.

The first parte of this
Booke, concerning Spirits walking by night.
Wherin is declared, that Spirits and sights
do appeare, and that sundry strange and
monstrous things doo
happen.

CHAP. I.

Concerning certaine wordes whiche are often vsed in this
Treatise of Spirits, and diuers other diuinations of things
to come.

O the intent, that those men which occupie themselues in reading of this my Booke, and especially in perusing of other auncient writers, may the better vnderstand euery thing, I will at the first enteraunce briefly expounde those things which shall séeme to concern the proprietie of words and termes vsed in this my Treatise of Spirits.

Spectrum

Spectrum, amongst the Latines doth signifie a shape or forme of some thing presenting it selfe vnto our sight.

Scaliger affirmeth, that Spectrum is a thing which offereth it selfe to be séene, either truly, or by vaine imagination. The Diuines take it to be a substance without a bodie, which being heard or séene, maketh men afraide.

Visum.

Visum, signifieth an imagination or a certaine shewe, which men being in sléepe, yea and waking also, séeme in their iudgement to behold: as we read of Brutus, who saw his owne angell. Cicero in his first booke Acadæm, quest. writeth, that Visum, amongst the Grecians is called φαντασία, a fantasie, or vaine imagination.

Visio.

Also the Latines call those things Visiones, which the Grecians name φαντασίας.

Terriculamenta.

Terriculamenta, are vain visions or sights, which make men afraide. The Latines also call it Terriculum, because it bréedeth feare.

Phantasma.

Mat.24.

Marke 6.

That which S. Matth. 24. and Marke 6. call φαντασμα Erasmus doth translate it Spectrum, but the old interpreter vseth the Gréeke word.

Phasma.

φασμα in like manner doth signifie an elfe, a sighte or vaine apparition. Suidas maketh a difference betwéene Phantasma and Phantasia, saying, that Phantasma is an imagination, an appearance or sight of a thing which is not, as are those sightes which men in their sléepe do thinke they sée: but that Phantasia, is the séeing of that onely which is in very déede.

Pneuma.

Luk.24.

πνεῦμα is taken in Luke 24. chapter, for a spirite or vaine imagination. Howbeit most commonly some other word is ioyned vnto it, if it bee put for an euill spirite: as πνεύματα πλανά πονηρα. The Gentiles (as S. Augustine and other Fathers doo testifie) supposed that the soules of men became Dæmones, that is, good or euil angels: which if they had done well, then were they called Lares, that is priuate gods: but if they haue done euill, then were they named Lemures, or Larue, bugs and Elues. But if it were doubted whether they had liued well or ill, then were they called Manes. Apuleius and other old writers affirme, that Genij and Lares were all one.

Lares.

Præstites.

It was supposed (as Festus witnesseth) that Lares, were the soules of men, or else infernall gods. Lares were called Præstites, because they made all things safe with their eies: that is, they saued and preserued all things.

Hostilij.

And Authors affirme, they were called Hostilij, for that they were supposed to driue away enemies. Neither were they thought to beare rule only in priuate houses, & in crosse méeting waies, but also to defend Cities. They were likewise worshipped priuately in houses, and openly in the high wayes. As touching those that were called Lares, you may read more in Anthonius Constantius, of Fauentia his Commentaries, and in Ouid.lib.5.Fastorum.

Genius.

Genius (say the Grammarians) is the naturall god of euery place, of euery thing, or of euery man when we are borne, as it is written, we haue two Genij, whereof the one encourageth vs to doo well, the other to doo euill. Genius (saith Censorinus) is a god in whose gouernance euery man doth liue, so soone as he is borne: either because hée taketh care for our begetting, or that he is engendred with vs, or else that he taketh charge and defence of vs when we are begotten. Sure it is, he is called Genius, à gignendo, that is, of begetting.

Penates

Penates likewise are domesticall gods. Macrobius affirmeth, that they are gods by whom we onely breathe, by whom we enioy this body, and by whom we possesse the reason of our mindes. Nonius saith, Lemures are spirites walking by night, and terrors rising of pictures of mē & beasts. Other say, that Lemures are euil and hurtfull shapes which appeare in the night, yea and that they be the soules of those that make men black and blew, called after that name.

Vmbræ.

Some men call the ghosts of all dead things by yͤ name of Lemures. Thus saith Apuleius, Of those Lemures, he that hath care of his posteritie, and inhabiteth the house with a peaceable and quiet kinde of rule, was called Lar familiaris, god of the house. And be cause among the people of olde time, as they counted Lares good, so they supposed Lemures to be naught, therefore to driue them away, they did sacrifice vnto them.

Lemures.

Some other affirme, that Lemures are soules which tarry about the bodies. Porphyrius calleth them the wandring soules of men departed before their time, as it were Remures, taking their name of Remus, whose soule folowed his brother Romulus: who to the intent he might pacifie them, instituted feastes called Lemuria.

Laruæ.

Ceriti.

Seruius writeth, that Vmbræ were called Laruæ: and they called dead mens soules by the name of Vmbræ. Of Laruæ men are called Laruati, that is to say, frantike men, and such as are vexed with spirits. Who also as (Nonius witnesseth) are called Ceriti.

Manes.

Seruius saith, that mennes soules are called Manes, at suche time as departing from their bodies, they are not yet passed into other bodies. And he iudgeth that they are so called by the figure ἁντίφρασις, (whiche is when one speaketh by contraries) of the olde adiectiue Manus, that is good, because they were nothing lesse than good. For the auncient people supposed, that Manes were infernall gods, and therefore did they number them amongst their euil gods, and pacified them with sacrifice, least they should hurt them. Some affirme that Manes are indéed infernall gods, but yet good: whereof commeth Mane, which signifieth good, and Dii Manes, as if you would say, good and prosperous gods, and therof also is said Immanes, for, not good.

Some other suppose, that soules separated from the bodies, were called after this name: Wherby we sée the auncient monuments of tumbes haue bene dedicated to Diis Manibus, to the infernall gods: In the which opinion Apuleius was, as we said a little before.

There are some that iudge Manes, to be the very same, that the old people called Genii, and that there were two of these Manes assigned vnto mens bodies, euen immediately after their begetting, which forsake them not whē they are dead, but continue in the graues after the bodies are consumed. For the which cause, those men who defaced Monuments, were thought to doo wrong vnto the gods called Manes. The soothsayers called as well the celestiall as the infernall gods by the name of Manes, and that because they beléeued (as Festus doth write) that all things did manare, that is, were deriued from them. Other thinke they were so called à manando, of flowing, because the places betwéen the circle of the Moone and the earth, from whence they come, are full of soules.

Maniæ.

Maniæ are deformed creatures, as Festus saith: and also vgly shapes, wherwith nursses make children afraid.

Mormo.

μορμω, is a woman with a face almost of a monstrous fashion: hereof it is taken for a heg: as also μορμοιλύκειον, doth signifie a terrible sight, a spirit, or an elfe. Nicephorus saith in his Ecclesiasticall history, that a woman vsing to walke by night, is called by the name of Gilo.

Lamiæ.

Lamiæ were supposed of the auncient people to be women hauing eies to put out or in at their pleasure, or rather certaine shapes of diuels, which taking on them the shewe of beautifull women, deuoured children and yoong men, allured vnto them with swéete inticements.

Philostratus in his booke Appollonio, writeth a maruellous history or fable of one Menippus, beloued of an hegge. The same authour writeth, that Lamiæ are called of some men Laruæ, spirits walking by night: and Lemurei, night spirits of horrible shapes: and of many Empusa, ghoasts of variable fashion: and that nursses so named them to make their children afraide.

Chrysostomus Dion writeth, that in the inmost part of Affrike are certain wild beasts, hauing the countenance of a woman, which in like manner are called Lamiæ: and he saith that they haue their paps and al the rest of their breast so faire as any Painters wit can deuise, which being vncouered, they deceitfully allure men vnto them, and when they haue taken them, doo forthwith deuoure them.

Lamiæ of Hier chap.4.

In the fourth chapter of the Lamentations of Hieremie, it is saide: Lamiæ nudauerunt mammas suas, &c. Apuleius writeth, that Lamiæ are things that make Children affraide.

Striges.

Lamiæ are also called Striges. Striges (as they say) are vnluckie birdes, which sucke out the blood of infantes lying in their cradles. And hereof some men will haue Witches take their name, who also are called Volaticæ, as Festus writeth.

Gorgones.

The name of Gorgon, was inuented to make children afraid: for they say these Gorgons are rauening spirites, such as men faine Lamiæ to be.

Incubi.

Succubi.

Ephialtæ, and Hyphialtæ, that is, Incubi & Succubi, (which we call Maares) are night spirits or rather Diuels, which leape vpon men in their sléepe. The Phisitians do affirme, that these are nothing else but a disease.

Empusa.

Empusa, is an apparition of the Diuel, or a spirit which sheweth it selfe vnto such as are in misery, chaunging his shape into diuers formes, and for the most part appeareth at noone time. Read more hereof in Suidas.

Dicelon.

Hecatæa.

Dicelon, is so called because it is sent to make men afraid: those kinds of terrors the Grecians call Hecatæa, as Apollonius writeth, because Hecate or Proserpina is the cause of them, who therefore is called βριμώ άπὸ τοῦ βριμᾷν, that is of terrifying, and that by reason that terrours by night were thought to be stirred vp by her.

Acco.

Alphito.

Plutarchus writeth, that Acco and Alphito, were monstrous women, by naming of whome, mothers kept their children in awe, and made them feare to do euil.

Telchinnes.

Cardanus calleth these Diuels which kéepe vnder the earth, and many times kill men as they are vndermining, by the name of Tilchinnes. Men vsing witchcraft, and such as are possessed with a Spirit, and out of their wits, are called amongst the Grecians, τελχῖνες.

Pan.

Faunus.

Of these sort are those monsters, halfe like men, and halfe like beastes, whiche men say are founde in woods, and oftentimes haue appeared vnto men. It is saide, that Panes and Fauni, are all one, hauing their nether parts like vnto Goates féete.

Satyri.

Sileni.

And menne saye, that Satyri, are almost lyke vnto men: And those whiche are of full age are called Sileni.

Onocentaurus.

Onocentaurus, is a beast of a straunge fashion, which is reported to be like a man in the vpper part, and downward like an asse.

Onosceli.

Onosceli, as it is written in Plutarche, are Diuels, hauing legges like vnto asses.

Hyppocentaurus.

The olde people imagined, that Hippocentauri, were creatures, who before were like to men, but the hinder parts had the similitude of horses.

Sphinx.

And they do faine, that Sphinx is Animal ανθροπομορφον, a beast of the similitude of a man.

Scilla.

Harpyæ.

Scilla, and Harpyæ, are rauening Diuels, with faces like vnto maydens.

Triton.

Nereides.

Syrenes.

As touching men liuing in the Sea, as Tritones, Nereides and Syrenes, who as the auncient people affirmed, had faces like vnto men. Reade Gesnerus in Historia Aquatilium, where he intreateth of them. For he prooueth out of many Authors, that there are founde Monsters in the Sea, hauing shapes and countenaunces somewhat like vnto men.

Some of these Monsters which are indéede, bee of the kinde of Apes, and some are onely fabulous, or false: yet notwithstanding, it may be, that the Diuell doth deceiue men vnder the formes of them.

Thus much concerning tearmes, which we must vse in this our Treatise of Spirits or Visions.

Hereunto haue I adioyned straunge happes, and foretokens, which for the most part chaunce before great matters. And therefore I knit them vnto these, because they haue great resemblance vnto them.

Portentum.

For vaine imaginations also appeare vnto our sights: armed men as it were are seene on earth, or in the aire: and other such like shapes, voyces, noyses, crackes, and such like. But as touching the very words, Portentum is that which foresheweth some thing to come, as when straunge bodies appeare in the aire, or blazing starres, or thunder in faire weather, or whirlewindes do chaunce. Festus saith, that albeit Portentum be a naturall thing, yet it happeneth sildome, and doth betoken some thing to come to passe after a certaine season.

Ostentum.

Ostentum, is some straunge thing, which sheweth some thing to come to effect speedily. They giue the like examples of them both.

Prodigium.

Prodigium, is a thing which albeit it often chaunce by course of nature, yet notwithstanding it doth alwaies betoken some euill thing, being called Prodigium, as it were of porro agendum, to be done afterward.

Monstrum.

Monstrum, is that which hapneth against nature, as when any thing is brought foorth hauing members belonging to an other kinde: the which is also called Promonstrum, as who should say, Porro aliquid monstrans, siue monens, that is, shewing or warning some thing to happen afterward. Notwithstanding these termes are many times confounded togither, and taken in one signification, and that because they respect one ende, that is, to tell before or giue warning of things to come. The vaine visions wheron we here intreat, appertaine nothing to naturall philosophers, neither yet these things which we haue ioyned with them. For if a sodaine cracke, or sound, or groning, or rumbling, as though the house would fall, or if any other thing chance which standeth by naturall reason, it doth not properly belong vnto this matter which we haue in hand. But letting these things passe, we will by Gods helpe and aide come nearer to the matter it selfe.

CHAP. II.

Melancholike persons, and mad men, imagine many things
which in verie deed are not.

Some men deny there are Spirits.

Here haue bin very many in al ages, which haue vtterly denied that there bee any spirits or straunge sightes. The Philosophers of Epicurus] sect, did iest & laugh at all those things which were reported of them, and counted them as fained and counterfeyt, by the which only children and fooles, and plaine simple men were made afraide. When Cassius, who was an Epicurian, vnderstood by Brutus, that he had séene a certaine vision, he (as Plutarch doth testifie) indeuoured to attribute the matter vnto naturall causes. We read in the 23. chapter of the Act.23. Actes of the Apostles, that the Sadduces did not beléeue there should be any Resurrection of the dead, and that they denied there were any spirites or angels: Yea and at this day, many good & godly men beléeue those things to be but tales, which are talked of too and fro concerning those imagined visions: partly because in all their life, they neuer sawe any such, and partly or rather especially, because in time past men haue bin so often deceiued with apparitions, visions and false miracles done by Monkes and Priestes, that now they take things yͭ are true, to be as vtterly false. Whatsoeuer the cause is, it may be proued, by witnesse of many writers, and by daily experience also, that spirites and strange sightes do sometime appeare, and that in very déed many strange and maruellous things do happen. True it is, that many men do falsly perswade themselues that they sée or heare ghoasts: for that which they imagine they sée or heare, procéedeth either of melancholie, madnesse, weakenesse of the senses, feare, or of some other perturbation: or else when they sée or heare beasts, vapors, or some other naturall thing, then they vainly suppose, they haue séene sightes I wotte not what, as hereafter I will shewe particularly by many and notable examples.

There is no doubt, but that almost al those things which the common people iudge to be wonderfull sightes, are nothing lesse than so. But in the meane season it cannot be denied, but that straunge sightes, and many other such lyke things, are sometimes heard and also séene.

Sundry imaginations of melancholike persons.

And first it cannot be denied, but that some men which either by dispositions of nature, or for that they haue susteined great miserie, are now become heauie and full of melancholy, imagine many times with themselues being alone, miraculous and straunge things. Sometimes they affirme in great soothe, that they verily heare and sée this or that thing, whiche notwithstanding neither they, nor yet any other man did once sée or heare. Which thing we sometimes sée by experience to be true in those men, which be troubled with great headache, or subiect to other diseases of the bodie, or cannot take rest in the night, or are distraughted of their wittes. Those which dwell with suche kinde of men, when they here them tell such absurd tales, such straunge things, and such maruellous visions, albeit they pittie their vnfortunate estate, yet can they not many times containe themselues from laughing. Aristotle in his booke de rebus mirandis, writeth of a certaine man distraught of his wittes, who going into the Theatre of Abydos a Cittie of Asia, when no man was therein, and there sitting alone, by clapping of his hands, signified that he liked as well euery thing there, as if some Comedie or Tragedie had bin notably set foorth on a stage. The verie lyke Historie hath Horace, in his second booke of Epistles, of a certain man, who comming into the Theatrum a place to behold plaies and pastimes in. Theatre at Argos, behaued himselfe euen as the other man did: And when his kinsfolke through the helpe of good Phisitians, had restored him to his right wittes againe, he was very angry with them, saying, that he neuer liued more pleasantly than while he was beside himselfe. Atheneus lib. 12. writeth of one Tresilaus, whose braines were so distempered, that he verily supposed all the ships which arriued at Port Piræus, to be his owne: he would number them, he commaunded the Mariners to launch from shore, and when they returned after their voyage home againe, he as much reioyced as if he had bene owner of all wherewith they were laden. The same man affirmed, that in all the time of his madnesse he liued a verie pleasant life, vntill the Phisitian had cured him of his disease. I myselfe haue séene Iohannes Sertorius. a man, Iohannes Leonardus Sertorius by name, whom very honest and graue men, which knew him well, would testifie to be a godly man, which was throughly perswaded with himselfe, that hée could prooue our Religion which we now professe, to be true and Catholike, euen by a miracle from heauen as sometime Helias did. He desired the Magistrates of certain Countries to call togither their Papists, and Protestants: for he was readie (he sayd) to shewe this miracle, and in case he did it not openly before them all, he refused not to sustain any kynd of punishment. The lyke reason is also of other men whiche are besides themselues: for they take on them maruellous things, either because they haue mused long time on some matter conceiued in their minds, as cunning Artificers oftentimes doo: or because they haue bin long weried with sicknesse, or else because they loue extremely. You shall finde some that imagine themself as it were armed with horns of Ste. Ludouic. Cæliu. li 17. ca.2 antiquitat. an Oxe: other appeare to themselues to be erthen vessels, and therfore they wil shun euery thing for feare they be broken.

Galen de locis affectis. Libro de Simtomatum diff. chap.3

Of such an one writeth Galene, De locis affectis lib.3.cap.6. and also lib.4.cap.1. Other suppose themselues dead, other thinke themselues great Princes, other to be learned men, other to be Prophets & Apostles, & therfore they wil foretel things to come. The same he writeth of them yͭ are taken with frenzie * and namely, of one Theophilus a Phisitian, who in other things was wise, and coulde dispute wel and perfectly knowe euery man: yet notwithstanding, hee thought there were certain minstrels did haunt that corner of his house where he vsed to lye, and that they tuned their pypes and played on them euery daye: And hée verily thoughte, that he sawe them, some sitting, and some standing, and in such sorte continually pyping without intermission, that they ceased at no time, neither in the day, nor in the night. And therfore he neuer ceased to crie, and to commaunde his seruants to driue them out of his doores. When he was throughly recouered of his sicknesse, then he tolde all other things which euery one of them had sayd or done: and also he called to mind the imaginations which he conceiued of the tediousnesse of the minstrels.

Paulus Aegineta.

Licanthropia.

Augustine vppon Genesis.

Paulus Aegineta writeth in his thirde booke and xv. chap. that those that are taken with Licanthropia (which is a kynde of madnesse) leape out of their houses in the night, in all things imitating the nature of wolues, and that vntill it waxe day, they kéep about the graues of dead men. Moreouer, somtimes the diuel (enemie to mankinde) so deceiueth men, that they séeme vnto them selues to bée beastes. Whereof Augustin writeth In Genesin ad litteram lib.7.cap.11. they which are bitten with madde Dogges are Hidrophobia. afraide of water. This disease they call Hidrophobiam: out of which Aegineta lib.5.cap.3. reporteth, that they which are troubled with this disease, looking on the water, and béeing broughte vnto it, flée from them soone: other vtterly refuse all kind of moisture: and that there are some Rufus. which barke like Dogges, and bite them that come vnto them. Rufus shewing the cause of their feare, saith that they suppose they sée in the water the shadowe of the Dog which bitte them.

Ephialtes the maare.

Ephialtes, which the Phisitions call the Maare, is a disease of the stomacke, concerning which, reade Paulus Aegineta li.3.cap.6. Many which are taken with this disease, imagine that a man of monstrous stature sitteth on them, which with his hands violently stoppeth their mouth, that they can by no meanes cry out, and they striue with their armes and hands to driue him away, but all in vain. Some led with vaine fantasie, thinke him who oppresseth them, to créepe vp by little and little on the bed, as it were to deceiue them, and anon to runne downe. They séeme also to themselues to heare him. This disease is called by an other name πνιγαλίον and πνιγἁμων.

Madmen.

Madde men which haue vtterly lost the vse of reason, or are vexed by Gods permission, with a Diuell, whome the Gospell calleth δαιμονιζομἁνους, doo maruellous thinges, talke of many visions and diuers other matters. Their sight deceiueth them, in so much as they mistake one man for another: which thing we sée by experience, in Bedleme houses where madde and frantike men are kept. We read that Aiax tooke the matter so gréeuously, when Achilles armour was adiudged vnto Vlisses, that becomming mad through griefe, and drawing out his sworde, he set vpon herds of swine, supposing that he fought with the whole army of the Grecians. Afterwards hanging vp two of the greatest of them on postes, with rayling words he whipped them, thinking one of them to be Agamemnon, the other Vlisses, of whom with the first he was angry as an euil iudge, with the other bicause he was by him vanquished in iudgement. But afterwards when he came againe to himselfe, for very shame he slew himselfe. It hath many times chaunced in battaile, that the souldiers falling into great fury, their captaines haue bene forced to take away their armour, because by rage they tooke their own felowes for enemies, and began to set on them violently.

Tertullian.

Tertullianus saith thus: Those which are mad sée one man in an other, as Orestes sawe his mother in his sister, Aiax beheld Vlisses in an heard of swine, Athamas and Agaue wilde beastes in their owne children, &c.

CHAP. III.

Fearefull men, imagine that they see and heare straunge things.

Hat whiche we haue hitherto spoken concerning melancholicke men, and men out of their wits, may also be vnderstood of timorous and fearefull men. For if any man be timorous by nature, or subiect to feare through great daungers, or by some other wayes, he also imagineth straunge things which indéed are not so, especially if he haue in him any store of melancholy. 2.Pet.3. Women, which for the most part are naturally giuen to feare more than men, (for which cause S. Peter in his first Epistle speaking of the dutie of married folks, calleth them the weaker vessell,) do more often suppose they sée or heare this or that thing, than men doo. And so do yoong women, because commonly they are afraide. If when men sit at the table, mention be made of spirites and elues, many times women and children are so afraide that they dare scarce go out of doores alone, least they should meete with some euill thing: and if they chaunce to heare any kinde of noise, by and by they thinke there are some spirites behinde them, such vaine perswasions they haue. A cowardly souldiour iudgeth his enemies to be more in number than they are: the noyse of a leafe being mooued so affrighteth him (which thing God in his lawe threatneth his people of Israel, except they do their duties) that he betaketh himself to his héeles: if he but heare a woodspeck with his bill beating on a trée, he straight thinketh the enemy readie to leape on his shoulders: yea if he heare but a mouse moue, by and by his heart is in his hose. These and such like things neuer trouble a stout and couragious souldier.

And yet sometimes in the chase, lustie souldiers flying away from their companie, are so troubled in minde, that they thinke their friends enemies, and cannot tell in the world where they are, and whither they go: all the which commeth by feare.

Plutarche.

Plutarche in his bookeDe sera numinis vindicta, reporteth a maruellous and notable historie, of one called Bessus: who after he had murthered his father, hid himselfe a long season. But on a time as he went to supper, espying a swallowes neast, with his speare be thrust it downe: and when those which supped togither with him, misliked and abhorred his cruelty (for we like not those men that trouble little birdes and other beastes, because we iudge them austere and cruell) he answered: haue they not (saieth hée) falsly accused me, a great while crying out on me, that I haue slaine and murthered my father. Those which were present, being striken with great admiration, reported these his words to the king, who immediately caused him to bee tormented, and examining the matter diligently, at the last found him guiltie, and punished him as a manquiller of his owne father. Hereof ye may gather what feare can doo: the swallowes coulde not speake, and yet he perswaded himselfe that they vpbrayed him with murthering his father. Euen so many through feare, imagine that they heare and sée many thinges whiche in déede are méere trifles.

Theodoricus imagining that he seeth Symmachus.

Procopius in the beginning of the warres of Italie, declareth, that as Theodoricus satte at meate, after he had put to death Boethius and Symmachus his sonne in lawe, a fishes head being brought before him, he sawe in it the countenance of Symmachus looking horribly, which byting the nether lip with lowring eyes séemed to threaten him, wherewith the King being sore abashed, fell into a gréeuous sicknesse, wherof he afterwards died. Yea feare if it be vnmeasurable maketh vs to abhorre those thinges, which otherwise should be comfortable vnto vs. The apostles of Matth.14. our Lord Iesus Christ may be examples hereof. Who in the night season being in greate daunger in the Sea, when they sawe Christe walking on the water approching towards them wer maruelously appalled. For they supposed they sawe a Spirit, and cried out for feare. But the Lorde came to deliuer them out of that present daunger wherein they were. After his resurrection they were maruellously affraide, and as S. Luke saith, they verily supposed they Luke.24. sawe a Spirit, when in déede he appeared vnto them in his owne body. Therfore the lord comforteth & hartneth them saying: Behold my hands & my féet, for I am euē he: handle me and sée: for a spirit hath not flesh and bones as ye sée I haue. They through great ioy could not beléeue it, but maruelled at it. Héere thou séest, by feare it came to passe, that the Disciples supposed yͤ Lord him self to haue bin a ghost. And therfore no man ought to maruell if we hindered by feare, mistake one man for an other, and perswade our selues that we haue séene spirits, whereas no such were. Stout and coragious men seldom see any Spirits. They which are of stout and hautie courage, frée from all feare, seldome times sée any spirits. It is reported of the Scithians, a warlike natiō dwelling in mountains (from whom it is thought the Turkes take their originall) that they neuer sée any vaine sightes of spirits. Authors write that Lions are not feared with any bugs: for they are full of stomacke and deuoide of feare.

[16]

CHAP. IIII.

Men which are dull of seeing and hearing, imagine many
things which in verie deed are not so.

Pro.23.

Hey whiche are weake of sight, are manye times in suche sorte deceyued, that they beholde one man in steade of an other. Poare-blinded men whome the Gréekes call Μὑοπες, whiche can not sée any thing, except it be verie neare their eyes (as for the most part students are, which night and day turne ouer their bookes) are so much deceiued in their sight, that they are many times ashamed to vtter what they haue thought they haue séene. And it standeth by naturall reason, that an oare séemeth to be broken in the water: and a tower foure Dronken men see straunge things. cornered, a farre off sheweth to be rounde. Those which drinke wine immoderately, in such sort that their eyes begin to waxe dimme, and stare out of their heads, like hares which haue bin caried hanging on a staffe a mile or twaine, sée things farre otherwise than sober men doo. They suppose they sée two candles on the table, when there is but one: desiring to reach the potte, they put their hand amisse.Euripides. In Euripides Tragedie named Bacchis, Pentheus affirmeth, that he seeth two Sunnes and two citties of Thebes: For his braines were maruellously distempered. It is a common saying, that if wine haue the victorie, all things seeme to haue turned vpside downe: trées to walke, mountaines to be moued, and riuers to run against the head, &c. Salomon exhorteth all men from drunkennesse, in his prouerbs, cap.23. shewing what discommodities ensue therof, and amongst other thinges he saith thus: Thy eyes shall sée straunge (to wit) visitions and maruellous apparitions. For as timorous men imagine miraculous things, euen so doo drunken men, who of purpose corrupt and spoile their sight. And albeit God shew many wonders in the aire, and in the earth, to the ende he may stir men vp from idlenesse and bring them to true repentaunce, yet notwithstanding, we must thinke that dronken men which sit vp vntill midnight, do often say, that haue séene this or that vision, they haue beheld this or that wonder, when as indéed they are vtterly deceiued. For in case they had returned home in due season, and not ouercharged themselues with too much wine, no such thing had appeared vnto them. For indéede their eyesight had not bene blinded. Doth it not often come to passe, that when men are once throughly warmed with wine, they mistake one for another, of whom they thought they were abused in word or déede, and violently flie on them with weapon? The place before alleaged out of Salomon, may also be vnderstood to this purpose: Thy eyes shall sée straunge (to wit,) women, to lust after them. For experience teacheth vs that men being drunke, assaie to rauish matrones and maidens, which being sober they would neuer once think vppon. Wine immoderately taken, is the nurse of rashe boldnesse and filthie lust.

Some see themselues.

Aristotle writeth, that some men through the féeblenesse of their sight, beholding in the aire neare vnto them (as it were in a glasse) a certaine image of themselues, suppose they sée their owne angels or soules: and so as the Prouerbe is, they feare their owne shadow. Although men in obscure and darke places can sée nothing, yet do they not (I pray you) imagine they sée diuers kindes of shapes and colours. And we many times suppose those things which we sée, to be farre otherwise than indéed they are.

It is well knowne, a mans sight may be so deceiued, that he verily thinkes that one deuoureth a sword, spitteth out money, coales, and such like: that one eateth bread, and spitteth foorth meale: one drinketh wine, which after runneth out of his forehead: that one cutteth off his fellowes head, which afterwardes he setteth on againe: and that a Cocke séemeth to drawe after him a huge beame of timber, &c. Moreouer it may be brought to passe by naturall things, as by perfumes and such like, that a man would sweare in earnest, that all men sitting at the table with him, haue no heds at all, or else that they are like the heads of asses: & that somtimes a vine spreadeth it self as it were ouer al the house, whē indéed it is a mere deceit, or a plaine iugling cast. Of which matter there be bookes commonly Hearing deceiueth. set abroad. The like reason is in hearing, & in the other senses. Those men whose hearing is somewhat decaied, many times séeme in their owne imagination, to heare the noyse of boysterous winde, or violent tempest, the sparkling of fire, the roaring of waters sodeinly increased, singing and sounding of instruments, and also the iangling of belles, when as indeed these things are not so, but only chaunce by default of hearing: for others which are conuersant with them, hauing the right vse of hearing, do not heare any such thing at all. Somtimes in very déed such things are heard, as the crackling of wainscot walles, and such like, which are naturall signes of some tempest shortly after ensuing.

There are also certaine hollowe places, through the which the winde whiszing, giueth a pleasant sound, as it were through a pipe, much like vnto singing, so that men wonder verie much thereat. We reade in writers of Philosophie, that the very same also chaunceth in bankes of riuers, which bende a little in compasse. Hearing is also deceiued when we thinke we heare thunder, and it is indéed The sense of feeling is deceiued. but the rumbling of some Carte. There be many which thinke they handle something, and yet are deceiued: If men sicke of the ague, drinke wine of the best and swéetest sorte, yet they thinke it is more bitter than Gall: if they eate pottage neuer so good, yet they iudge it vnsauorie: which thing commeth not of any faulte in the Cooke, but of the mouth and stomacke whiche is distempered with sicknesse. For vnto them which haue abundance of choller, all things séeme bitter. And euen so it commeth to passe, that a man supposeth he seeth, heareth, féeleth, or is felt of some spirit, when indéed it is not so, and yet no man can perswade him the contrary.

VVeakenesse of the sight and feare.

If feare and weaknesse of the sight and of other senses méete togither, then men fall into strange and maruellous imaginations, beléeuing things vtterly false, to be verie true: Neither will they be brought from their owne opinions by any meanes or reason.

We reade that not only perticular and priuate men, but also whole armies of souldiers generally haue bene so deceiued, that they haue verily thought their enemies hard at their héeles, when as no man followed. And hereof haue procéeded many horrible flightes in battaile.

Cominæus.

Cominæus, a knight and diligent writer of histories, in the ende of his first booke of the Acts of Lewes the II. King of Fraunce, writeth, that when Charles Duke of Burgundie, with other Princes, had remooued their armie to Paris, they vnderstood by their espials, that the next day the king had determined to set on them with all his power of men. Wherefore the next day Charles sent out certaine horsemen to view his enemies: who comming foorth, by reason that the element was somewhat darke, supposed they sawe a huge number of pikes and speares, but when they had passed a little further and that the aire was a little clearer, they vnderstood the same place wherein they iudged the king to be with all his armie, to be planted and ouergrowne with many high thistles, which a far off shewed as it had bene long speares. For the night beguileth mens eyes. And therefore none ought to maruell, if trauellers towardes night or at midnight, mistake stones, trées, stubbes, or such like, to be sprites or elues. We reade in the last booke of the kings the 3.chap. that after the death King.4. of king Achab, the Moabites reuolted from Ioram his sonne, wherefore he desired Iosaphat to aide him, and with all his power he determined to make warre on the Moabites, to reduce them to obedience, and subiection. Which thing when the Moabites heard, they prepared to defend themselues, so many as were able to beare armour. But when they had set foreward verie earely in the morning against their enemies, supposing in the rising of the Sunne, the waters which God had miraculously brought out to be redde, they said amongst themselues: Surely the two Kings haue encountred togither, and eache haue destroyed other, wherevppon they running on heapes without order, to spoile the Israelites Tents, were by them vanquished and slaine: here you sée all the Armie mistooke water in stead of bloud.

[21-1]

CHAP. V.

Many are so feared by other men, that they suppose they
haue heard or seene Spirits.

Urthermore, it commeth to passe many times that not only pleasant and mery conceited men, but also spitefull and malitious men, chaunging their apparell, make others extreamely affraide. It is a common custome in many places, that at a certaine time of the yeare, one with a nette or vizarde on his face maketh Children affraide, to the ende that euer after they should laboure and bee obedient to the Parentes, afterward they tel them that those which they saw, were Bugs, Witches and Hagges, which thing they verily beléeue, and are commonly, miserably affraide. Howbeit, it is not expedient alwayes so to terrefie Children. For sometimes through great feare they fall into dangerous diseases, and Salomons pro. in the night crie out, when they are fast a sléepe. Salomon teacheth vs to chasten children with the rod, and so to make them stand in awe: he doth not say, we must beare them in hand they shall be deuoured of Bugges, Hags of the night, and such like monsters.

Many times, pleasant & mery yong men, disguise themselues like vnto Diuels, or ofe shroud themselues in white shéetes to make other men affraide: with whome if simple men chaunce to méete, they make no doubt of the matter, but verily thinke they haue séene spirites, and straunge sightes. And yet it is not alwayes the safest way, so to deceiue men with iests and toyes; for many examples might be brought to shewe how euill some men haue sped hereby. It is an vsuall and common thing that yoong men merily disposed, when they trauell by the way, comming to their Inne at night, tie ropes to the bed side, or to the couerlet or garments, or else hide themselues vnder the bedde, and so counterfeiting themselues to be Spirites, deceiue and mocke their fellowes. It chaunced once at Tigurin where Daunsing Spirits. we dwel, that certaine pleasant yong men disguising themselues, daunced about the Churchyard, one of them playing on a béere with two bones, as it were on a drumme. Which thing when certaine men had espied, they noysed it about the citie, how they had séene dead men daunce, and that there was great danger, least there should shortly ensue some plague or pestilence.

Moreouer, it is well knowne to all men, that harlots, and whooremongers, haue practised their wickednesse a long season vnder this cloake and pretence, perswading their family, that walking Spirites haunt the house, least they should bee taken with the déede dooing, and that they might enioy their desired loue. Many times such bugges haue bin caught by the magistrates, and put to open shame. Théeues likewise vnder this colour haue many times robbed their neighboures in the night time, who supposing they heard the noyse of walking Spirits, neuer went about to driue the théeues away. Touching this point, that an euil Spirit, by means of naturall things which haue strange vertues, can do maruellous things, by deceiuing mens senses, I will at this present speake nothing.

CHAP. VI.

Priestes and Moncks fained themselues to be Spirites: also
how Mundus vnder this colour defiled Paulina,
andTyrannus abused many noble and honest matrones.

O these thinges may bee added, that there haue bin in all ages certaine Priests, which practising strange deuises, and giuing themselues to Necromancie, haue bewitched foolish men that highly estéemed them, to the ende they might thereby encrease their riches, and follow their lustfull pleasures. Touching which matter, to the ende godly disposed men may be the more héedfull, I will rehearse a fewe histories.

Iosephus de antiquitatib.

Iosephus a writer of histories, in his 18.booke and 4.chap. of Antiquities, remembreth a notorious deed which hapned at Rome, in the time of Tyberius Cesar vnder the pretence of sacrificing to the goddesse Isis. I will record the historie as it is translated by Galenius, a very learned man.

Paulina and Mundus.

There dwelled at Rome a woman named Paulina, no lesse renoumed for honestie of life, than for the nobilitie of parentage: She was also very rich and excéeding beautful, as one that was now in the floure of her age, and especially adorned with the great vertue of chastitie, and married she was to one Saturnius, a man worthie of such a wife. It chaunced that Decius Mundus, a famous yoong knight, became very much enamored with her: and because she was a woman of greater wealth than that she might be won with rewardes and money, so much the more was this louers madnesse inflamed, in so much that he stuck not to proffer her for one night .200000. groates. The Atticke groat and the Romain peny are by common valuation all one. Budeus accounteth one of them worth 8. Crusados: so this summe according to his reckoning, amounteth to 26000. Florens.

Ruffinus.

And yet not being able by these means to moue her constant mind, bicause he could not endure the rage of his loue, he determined, by abstinence and hunger to make an ende both of life and loue togither. This determination was not vnknowne to Ide, Mundus Fathers bondseruaunt, a maide cunning in many artes, but such as were not to be liked. She maruellously gréeued with the yoong mans wilfulnesse in absteining frō meat, talking with him, by swéete and flattring words began to encourage him, assuring him that she would bring to passe, that he should at his pleasure embrace Paulina. After that he had gladly condiscended to her entreatie, she telleth him she must néedes haue fiftie thousand groates to ouerthrow the Gentlewomans chastitie. So putting the yoong man in good hope, and receiuing as much mony as she required, because she wel knew Paulina could not be wonne with mony, she deuiseth a new way to deceiue her. Vnderstanding therefore that she was maruellously addicted to the worshipping of Isis, she inuenteth these meanes: She talketh with some of Isis Priests, and hauing receiued sure promise of them to kéepe all things secrete, and (which is most effectuall) hauing shewed their reward, promising presently 25000. groates, and when they had done the déed, other 25000. she openeth vnto them the yoong mans loue, beséeching them to helpe by al means possible, that shée might enioy the same. They touched at the heart with desire of the mony, gently promised their helpe. Wherefore the eldest of them spéedily goeth to Paulina, and being admitted to her spéech, after hee had obtained to talke with her in secrete, he declareth that he is come vnto her being sent by the great God Anubis (this Anubis hauing a head lyke to a Dogge, was worshipped togither in one Temple with Isis) who is maruellously in loue with her beautie, and doth commaund her to repaire vnto him. She ioyfully receiued the message, and forthwith vaunteth among her familiar acquaintaunce, that the God Anubis hath vouchsafed to loue her: And shée telleth her husband, that shée must suppe and lye with him. Which thing was so much the more easily graunted vnto her, for that her husband had had good experience and knowledge of her chastitie. Whereupon shée goeth to the Temple, and after supper when time of rest drew neare, being shut in by the priest, shée méeteth with Mundus, who had priuily hidden himselfe there, the darkenesse bringing them togither, without any suspition. And so all that night shée satisfied the yong mans desire, supposing she had done pleasure vnto the God. Afterwards he departing from hir, Paulina early in the morning, before the priestes (who were priuie to this deceit) were stirring, returned home to her husband, to whome she recounteth her meeting with Anubis, and also with great words setteth out the same amongst her gossips and friends. They could not beléeue her, considering the nature of the thing, and yet could they not chuse but maruell, waying the great chastitie of the woman. Thrée dayes after the déede done, Mundus méeting by chaunce with his beloued, saide vnto her: O well done Paulina, thou hast saued me 200000. groats wherewith thou mightest haue encreased thy riches, and yet notwithstanding thou hast fulfilled my desire, for I way it not that thou hast despised Mundus, sith vnder the title of Anubis, I haue enioyed my desired lust, which words said, he departed. But the woman then first perceiuing this villany, began to teare her garments, and opening the whole matter vnto her husband, beséecheth him that he suffer not such a notorious mockery to go vnpunished. Her husband then declareth the whole matter to the Emperoure Tiberius: who after he had learned all things by diligent examination, trusseth vp these iugling priests on the gallowes, togither with Ide, the author of all this mischiefe, by whose meanes chiefly the chastitie of this noble Gentlewoman was defiled: and ouerthrowing their temple, he commaunded the Image of Isis to be sunke in the riuer of Tibris. But it pleased him to chasten Mundus with banishment, a more gentle kind of punishmēt, ascribing his fault to yͤ weaknes of his immoderat loue. By this history it may easily be gathered how sathan in times past bewitcht the Gentils, and how their priests persuaded them yͭ their Gods appearing in visible forme spake this or yͭ vnto them, which notwithstāding were very false. Vnder the pretence of worshipping their gods, they gaue thēselues to wicked deuises. For how often may we wel thinke they cōmitted abhominable mischief (although indéed yͤ matter it selfe neuer came to light.) If they brought it to passe, yͭ Mundus by their meanes enioyed his desired loue, surely there is no doubt, but yͭ they thēselues vnder the colour of holinesse defloured other mēs daughters & wiues: for otherwise this deuise could neuer haue bin so ready in mind. This matron would neuer haue bin so wel cōtent, vnles yͤ very same had bin practised with other dames before. Neither yet wold her husbād haue suffered her to lodge in the Church all night. What néed was there for yͤ gods to haue beds prepared for thē in yͤ Church, whē it was most aparant they neuer lodged in thē. Princes also may learne by yͤ example of Tiberius, although he were a wicked tyrant, how such varlets are to be restrained. To this purpose maketh yͭ historie which Ruffinus a Priest of Aquilia reporteth in Li.11.ca.25. of his ecclesiasticall history.

Tyrannus a wicked priest.

There was a priest in Alexandria in Egipt, vowed to Saturn, whose name was Tyrānus. This mā as it had bin frō the mouth of god, vsed to say vnto al such noble & principall men, whose Ladies he liked & lusted after, that Saturne had cōmanded, yͭ such a ones wife shuld lie al night in the temple. Then he which heard yͤ message, reioycing much yͭ the god vouchsafed to call for his wife, decking her vp brauely, & giuing her great gifts (forsooth lest she shuld be refused bicause she came emptie) sent her foorth vnto yͤ temple, where the woman being shut vp in the presence of al men, Tirannus whē he had fast locked the doores, surrendring the keyes departed his wayes. Afterwards in great silence passing through priuie caues vnder the ground, he issued foorth out of the open holes into the image of Saturne: which image was made hollow in the backe, and cunningly fastned to the wall. And as the candles burned within the Church, he spake sodeinly vnto the woman (giuing great care, and praying deuoutly) through yͤ image made of hollow brasse, in such sort that the vnhappie woman, trembled betwéene feare and ioy, because she thought her selfe worthie of the spéech of so great a god. Now after the baudie god had talked his pleasure to bring her in great feare, or to prouoke her to lust and wantonnesse, sodeinly all the lightes were put out with the spreading abroad of shéets, by a certain cunning deuise. And then descending out of the image, he committed adultery with the woman much abashed and afraid, vsing most profane and wicked gloses vnto her. When he had thus dealt a long season, almost with all the wiues of these silly Gentlemen, it chaunced in the end, that a certain chast Gentlewoman began to abhorre and loath the deede, and marking the matter more héedfully, knew it to be Tyrannus voice: and there vpon returning home againe, declared the slie conueiance of this horrible déed vnto her husband. He being set on fire with rage for the iniurie done vnto his wife, or rather vnto his selfe, apprehēded Tyrannus, & brought him to yͤ place of torments, where being conuicted he cōfessed al yͤ matter, & thē other deceits being likewise detected, al shame & dishonor was spred throughout the houses of yͤ Pagans: the mothers were found adulterers, fathers incestuous persons, and their children illegittimate and bastardes. Which thing so soone as it was brought to light and noysed abroad, togither both Church and image, and wickednesse, and all was vtterly subuerted and destroied. We reade that Numa Pompilius bare the people of Rome in hande that hée hadde familiar company with Egeria a Goddesse of the waters, to the ende he might purchase credit and authoritie to his lawes.

[28-1]

CHAP. VII.

Timotheus Aelurus, counterfeiting himself to be an Angell, obteined a bishopricke: foure Monkes of the order of
Preachers, made many vaine apparitions at, Berna

Lippis & tonsoribus notum.

T might be somewhat borne withall, if these things had only chaunced among the Gentiles, which were without the word of God, if we did not euidently sée the like happen oftentimes amongest Christians, and in case it were not to be feared least many such things should happen euen at this day also. For it is well knowne to all men, that there haue bene many Magiciens, Sosserers, and Coniurers, and those especially Monkes and Priests, who would easily counterfeit visions, and miracles, and familiar talking with soules.

Theodorus.

Foure Monks of Berna.

Theodorus Lector, collectaneorum ex historia ecclesiastica lib. 1. writeth of Timotheus Aelurus, that he, before Proterius bishop of Alexandria was put to death, gaping for the bishoppricke, in the night cladde in blacke apparrell walked about the celles of the Monkes, and calling eache man by his name, they answering, sayd vnto them, that he a spirit, one of Gods seruants came to warne them, that euery one reuolting from Proterius, should ioyne himselfe vnto Timotheus. And by his craft and deceit obteining the bishoppricke, hée made great vproares in the Church of God. Here I cannot refraine my selfe as touching this present matter, but that I rehearse a famous historie, of foure Monkes of the order of Preachers (who were bernt at Berna in Heluetia, in the yeare of our Lord 1509. the last day of May) by what subtilties they deceiued a poore simple Frier whom they had lately reteined into their monastery: concerning which thing, many bookes were written at the same time when these things were done, which are yet extant both in the Latin and in the Germain toong. There was great contention betwéen the Monkes of yͤ order of Preachers, and the Friers Minorites, or Franciscans, touching the conceptiō of yͤ virgin Mary. The Friers preachers affirmed, that she euen as other men also was conceiued in originall sin, that the Franciscans denied and stoutly denied. At the last the matter came to that issue, that the preachers determined to auouch and prooue their opinion by false and fayned miracles: taking aduisement in a certaine Synode (which they call a chapter) holden at Vimpenium a cittie of Germanie, where the most conuenient and fittest place for this matter might be founde: and at the last they chose out Berna in Heluetia, because the people there were plaine and simple, and giuen to the warres. Foure therefore of the chiefest in the Abbay of the order of preachers beganne the pageant at Berna: and because the Supprier one of the foure, was well seene in coniuring, he bounde the Diuell to ioyne in councell with them by what meanes they might best bring their purpose to passe. Hée appearing vnto them in the likenesse of a Negro or blacke Morian, promised them all that he could doo, vnder this condition, that they should yéeld and giue themselues vnto him, which thing they willingly did, deliuering vnto him a writing written with their owne hand and blood. And it chaunced at the same time very fitly, that one Iohn Iezerus, a plaine fellowe, a Taylour by occupation, was chosen into their order, who séemed to be verie fit for their purpose. They tryed him by throwing stones into his chamber in the night time, making a great noyse, and faining themselues to be Spirits. The matters séemed vnto them, euen from the beginning, that it would take good successe. On a certaine day being Friday, the Supprior shrouding himselfe in a shéete, togither with other Spirites, whom he had coniured vp for this purpose, brake into the Friers cell with great force and noyse, faining with many teares, that he desired his ayd and help. Now had they priuily conueied Holy water and the Reliques of Saints into his Cell before. The poore Frier halfe dead with feare, denied that he could by any meanes helpe him, recommending himselfe to Christ our Sauior, and to his holy mother. The Spirite aunswered, that it was in his and his brethrens power to deliuer him out of this miserie, if he would suffer himselfe for the space of viij. dayes, euery day to be whipped vntill the blood followed, and moreouer, cause eight Masses to be sung for his sake in S. Iohns Chappell, himselfe while they were sung, lying in the floore with his armes spread abroad. After hée tolde him that the next Friday before midnight, he wold come again with greater noyse, willing him in any wise not to be afrayd, for the Diuels could nothing hurt him, because he was an holy man. The next day this foolish Frier openeth all the matter to the ringleaders of this deuise, beséeching them to assist him, that the miserable soule might be deliuered. The matter was out of hand rumored about the Citie. The Monkes preached openly hereof in the pulpit, commending highly yͤ holinesse of their order, which euen hereby might be séene, for that the spirite craued helpe of them, and not of the wicked drunken Franciscans. At the time appointed, the spirite accompanied with the other euill spirits, came againe with great noyse to the Friers Cell, who adiuring and coniuring him, questioned with him touching certaine points. The spirit shewed him who he was, and for what cause he was so miserably vexed: and withall gaue great thanks both vnto him and also to his fathers, for being touched w^t remorse of him, adding, yͭ in case there were yet 30. Masses sung, and 4. Vigiles obserued, and yͭ he would yet once again whip himself vntil he bled, thē he shuld be clean deliuered out of most cruell torments, which he had cōtinually endured a 160. yéers. He had conference with him also of other maruellous matters, which we néed not here to reherse. Afterwards yͤ same spirit appeared again vnto the Frier, and preferred the order of preachers before all others, bearing him in hand, that many of them which had bene aduersaries vnto this order, suffered most horrible torment in purgatorie, and that the citie of Berna should be vtterly ouerthrowne, except they banished yͤ Franciscans, and refused yͤ yéerly stipends which they receiued at the French kings hands. He also talked of sundry things which had hapned to the Frier (which thing they had learned before of him by meanes of auricular confession.) Moreouer he hartily thanketh the Frier for the great benefit of his deliuerance, giuing him to vnderstand, that he was now admitted into the eight degrée of Angels, and that he should say Masse there for his benefactors.

After these things thus done, an other night one comming vnto him in the apparell of a woman, said he was S. Barbara, whom he deuoutly serued, and told him yͭ the blessed virgin would shortly appear vnto him, and make ful answere vnto those questions which one of the Monkes had writtē in paper for him. This paper Barbara promised that she her self would deliuer vnto our Lady, which they should shortly after find in a holy place sealed & signed miraculously. The Frier vpon this reuealeth the whole matter vnto his fathers, desiring to be confessed of his sinnes, wherby he might be found worthy the apparition or séeing of our Lady. He willed them to search in yͤ halowed place for the scroll, which at the last they found in the Fratry (as they term it) where they had laid it before. Thē they caried it with great reuerēce vnto the high alter, affirming yͭ it was sealed with Christs blood, and that the tapers lightned of their own accord. In the morning the virgin Mary appeared vnto him againe, rehearsing many things which her sonne Iesus commaunded her to tell vnto him; to wit, that Pope Iulius was that holy man, which should reconcile the two orders in friendship againe, and institute and ordaine the feast of the defiled conception of our Lady, for she would send vnto the Pope a crosse marked with foure droppes of her sonnes blood, in signe that she was conceiued in originall sinne: and that they should find an other crosse marked with fiue drops of blood in their fratrie, which they must conuey to Rome, for the Pope would allowe and confirme it with large indulgences, and after return it to Berna again: other things likewise she said, whereof many things were both reported and written too and fro.

But in witnesse of the aforesaid things, the same Mary droue an yron nayle through the hande of the poore Frier, saying: this wounde shall be renewed in the day wherein my sonne was crucified, and in the feast of my sonnes bodie. After they tooke a burning water made by Necromancie, by the which they taking away his senses, made foure other woundes in his bodie. And after that he came againe vnto himselfe, they bare him in hand that there was a certaine holy thing I wotte not what, which appeared about him. And when they sawe that many men came flocking about him to sée this newe Christ, they taught him (for hée was of rude conditions) howe to behaue himselfe. And when they had giuen him a drinke beréeuing him of his senses, and causing him to fome at the mouth, then they sayd he striued and wrestled with death, euen as Christ did in the mount Oliuet. After all this, another of them appeared vnto him, telling him many things: but yͤ Frier knowing him by his voyce, beganne to suspect and mislike the whole matter, and with violence thrust him from him. The next night the Frier himselfe appeared vnto him, saying that he was Mary of whome he had bene in doubt, and to the ende he should be out of all suspition, she had brought him the host of her sonnes bodie (for he brought him an host stiped in poyson) to the ende hée shoulde no more thinke he sawe an euil spirite: he also affirmed, that he had brought a vessel of glasse full of her sonnes bloud, which he would giue vnto him, and vnto his Monasterie. But the Frier, who also had this vision in suspition, answered: If (sayde he) thou be not an euil spirit, rehearse thy Pater noster and thy Aue Maria with me. The Prior sayde the Pater noster, and afterward sayd in the person of our Lady: Hayled am I Mary full of grace, the Lord be with me. &c. The Frier knowing the Priors voyce, caught a knife, and wounded him therewith, and when he defended himselfe, the Frier stoutly resisted, and draue him backe. These things thus done, the Supprior béeing in good hope to restore all that they had lost, appeared againe to the Frier, saying that he was S. Catherin of Sena, and therwith begun to chide him, for that he so discurteously had intreated the holy Virgin: adding moreouer, I am sent (quoth he) to shewe thée, that the wounds which thou hast in thy body, are the very true wounds of Christ, which neyther I, nor yet S. Francis hath, and that he enlarged with many words. Yet notwithstanding, the Frier so entertayned him, that he was glad to saue him selfe with running away. Now bicause the Frier wold no longer be mocked at their hands, they, maruellously troubled, and almost at their wits ende, taking aduise among them selues, brake the matter vnto him, and tolde him, that in verie déede they fréely confessed many of those apparitions which he had séene to be fayned, and that for no other cause, but to the ende he should perseuere in his profession and Religion, howbeit the very effect of the matter was most true, and that he ought not to doubt, but that he bare the wounds of Christ in his body. And forsomuch as the matter was nowe knowen abroad, they earnestly besought him, that he would not refuse to go on in the matter, for otherwise their order should incurre open shame, and both he and they fall into present daunger, but in case he woulde persist in his enterprised purpose, the thing would fall out to his and their great aduantage. And so with fairer words, they perswaded him to make promise to be ruled by them hereafter.

After long instruction and teaching, they placed him on the altar of our Lady, knéeling on his knées within a chappell before the image of the holy virgine: Where one of the Monkes standing behinde a cloath, spake through a cane réede, as if it were Christ talking with his mother, in this wise: Mother why dost thou weepe? haue I not promised thée, yͭ whatsoeuer thou willest, shall be done? Wherto the image made answere. Therfore I wéepe, bicause this businesse findeth no end. Then said the image of Christ: Beléeue mee mother, this matter shall be made manifest. This doone, the Monke priuily departing, the chappell doores were shut. Assoone as these things were scattered about the citie, by & by there was a great thronging of people. Amongst whome also came foure monks, dissembling and fayning, that they knewe not what was there doone, and therfore they commanded the doores to be opened, and after asked the Frier howe and after what sorte he came there. He answered them that he was carried by a spirit. And moreouer told them what words the image had spoken, and that he could by no meanes moue out of that place before that foure of the chiefest Aldermen were come vnto him, vnto whom he had certaine things to be declared: he also desired to receiue the holy sacrament. The Aldermen were foorthwith called, and then the Frier declared vnto them, how the virgin Mary lamented and sorrowed, for that the citie of Berna should be shortly destroyed, for receiuing yearely pentiōs of the French king: Also for that they droue not the Franciscans out of their citie, who honoured her with the fayned tytle of vndefiled cōception. Vnto this hir talke the Aldermen answered very little. By and by the other Monkes gaue him the host infected with poyson, which when he refused to receiue, they brought him an other, which he tooke, then they led him with greate pompe into the quire, (for so they call the vppermost parte of the churche.) The Frier & the other foure Monkes were soone after called before the Aldermen, to testifie the truth whether those things were so or not. But the foure fearing exceedingly least he should betray something because they knew he suspected thē, endeuoured by all meanes to do him some priuie mischief by poyson giuen in his meate, & therefore they gaue him the sacrament dipped in poyson, which he presently cast vp againe by vomit: finally they so vexed and tormented him by so many wayes, that in the end he left the Colledge and ran away, and opened the whole matter to diuers and sundry men. In the meane time the Monkes dispatched two Legates or messengers to Rome, to obtaine a confirmation of these things of the Pope, that hereafter it should be vtterly vnlawfull for any man to contrary or mislike the same. And when these messengers were returned, (and as the Prouerbe is) thought themselues in a safe heauen, the noble Senate had commaunded the foure Monkes to be fast kept in prison: for they had learned the whole circumstance of the matter before of the Frier, whome they had committed to ward. And sparing neither labour nor mony, sent also vnto Rome, that they might perfectly knowe, what they should do in this matter. In the end both the Frier & the foure Monkes were all put to torments, and there confessed all the matter. And when they had bin openly conuicte of so many guiles, and horrible deeds, by the Popes permission they were first putte from the orders (which they commonly call degradation) and afterwards burned in the fire.

It was commonly reported, that in case the noble Senate of Berna hadde not prosecuted the matter with great constancie, and courage, the Cleargie woulde haue cloaked all the knauerie, and haue sette the authors at libertie. For they had greate cause to doubte, as it after came to passe, lest they should loose their credit and authoritie amongst many of the orders of Monks, and that these things whereon the Popedome resteth, as it were vpon pillers, should now be had in great suspition with all men. For it is most euident, that after the impietie, deceit & wickednesse of these Monkes began to be knowne abroad, the opinion of the Cleargie began to decaie, and to be suspected more and more euery day, of good and godly men: when as they sayd this or that soule required their helpe: that tapers lighted of their own accord: that this or that image spake, wept, or moued it selfe from place to place: that this or that Saint endowed their monasterie with precious reliques: or that Crosses were sprinkeled with the blood of Christ: yea and although they had obteined confirmation of these matters from the Pope, yet notwithstanding many afterwards would in no wise beléeue it to be so. Likewise they would not bee perswaded, that this holy father falling into a traunce, saw any miraculous things: or that Francis and Catherin of Sena, bare the markes of Christes fiue woundes in their bodie.

Furthermore, not without great cause, men began to doubt of transubstantiation of bread into the body of Christ, sith they had so often poysoned the Sacrament: and also of those things which they chaunted vpon with open mouth, touching pardons, vigilies, orders, purgatorie, holy water, and satisfaction. For that we let passe many things, it is clearer then the daylight, euen by this historie, that many things haue bene beaten into the peoples heads touching these foresaid matters, which were only deuised and inuented by these idle bellies.

CHAP. VIII.

Of a counterfait and deceiuing spirit at Orleance in France.

Nd that no man thinke the Friers Preachers alone to haue bene so bolde, and wicked, and so readie in deuising so many monsters, let vs hearken a while to a notable historie of the Franciscan Friers, reported by Sleidane in the ninth booke of his Commentaries, concerning the state of religion and the Common wealth in the time of Charles the fifth.

In the yeare (saith he) of our Lord 1534. the Franciscan Monkes played a bloodie and deadly pageant at Orleaunce in France. The Maiors wife of the same Citie, when shée died, commaunded in her will, that she shoulde be buried without any pompe or noyse, solemnely vsed at that time. (So also William Bude, a rare and singular ornament of Fraunce, lying on his death bedde at Paris, in the yeare of our Lord 1540. in the month of August, left commaundement with his friendes to bury him without any great solemnitie and pompe.) The womans husband, who reuerenced the memoriall of his wife, did euen as she had willed him, and because she was buried in the Church of the Franciscans, besides her father and grandfather, gaue them in rewarde only sixe Crownes, whereas they hoped for a farre greater pay. Shortly after, it chaunced that as he felled certaine woods, and solde them, they desired him to giue vnto them some parte of it fréely without money: which hee flatly denied. This they tooke very gréeuously, and whereas before they misliked him, they deuised this meanes to bee reuenged: forsooth to report that his wife was damned for euer. The chiefe workemen and framers of this tragedy were Colimannus, and Stephanus Atrebatensis, both doctors of diuinitie, and Colimannus a great coniurer, hauing all his implements in a readinesse, which he woonted to vse in such businesse: and thus they handled the matter. They place ouer the arche of the church a yong nouice: he about midnight when they came to mumble their praiers (as they were wont to do) maketh a great rumbling & noise: out of hand the Monks began to coniure & charme, but he answereth nothing, then being required to giue a signe whether he were a dumbe Spirit or no, he begins to rumble and stir again: which thing they tooke as a certaine signe. Hauing laid this foundation, they go vnto certain citizens, chief men and such as fauored them, declaring that a heauy chaunce had hapned at home, in their monasterie, not shewing what the matter was, but desiring thē to come to their mattens at midnight. Whē those citizens were come and that praiers were now begun, the counterfeit spirit beginneth to make a maruellous noise in the top of yͤ church, and being asked what he meant, and who he was, he giueth them signes that it is not lawful for him to speak: Therfore they commaunde him to make aunswere by tokens and signes, to certaine things they woulde demaunde of him. Nowe there was a hole made in the vaute, through the which he might heare and vnderstand the voyce of the coniurer: and then had he in his hande a little boord which at euery question he strake in such sort as he might easily be heard beneath. First therefore they aske him whether he were one of them that had bin buried in the same place, afterwards they reckning vp many by name which had bin buried there, at the last also name the Maiors wife: and there by and by, the Spirit gaue the signe that he was her soule. He was further asked whether he were damned or no, and if he were, for what desert or fault? Whether for couetousnesse, or wanton lust, for pride, or want of charitie, or whether it were for heresie, and for the secte of Luther newly sprung vp? Also what he meant by that noyse and sturre he kept there? Whether it were to haue the bodie now buried in holy ground to be digged vp again, and to be laide in some other place? To all the which points, he answered by signes as he was commanded, by the which he affirmed, or denied any thing, according as he strake the boord twise or thrise togither. And when he had thus giuen them to vnderstand, that the very cause of his damnation was Luthers heresie, and that the bodie must needs be digged vp againe, the Monkes request the citizens (whose presence they had vsed) that they would beare witnesse of those things which they had séene with their eyes, and that they would subscribe to such things, as were done a fewe dayes before. The citizens taking good aduise on the matter, least they should offend the Maior, or bring themselues in trouble, refuse so to do: but the Monkes notwithstanding take from thence the swéete bread, which they call the host, and body of our Lord, togither with all yͤ reliques of saints, and cary them to an other place, & there say their Masse. The bishops substitute iudge (whom they call Officiall) vnderstanding this matter, commeth thither accompanied with certain honest men, to yͤ intēt he might know yͤ whole circumstances more exactly, & therfore he cōmandeth them to make cōiuration in his presence, & also he requireth certaine to be chosen to go vp to yͤ top of the vault, and ther to see whether any ghost appeared or not. That Stephanus Atrebatēsis stifly denied, and maruellously persuading yͤ cōtrary, affirmed, that the spirit in no wise ought to be trobled. And albeit the Officiall, vrged thē very much, yͭ there might be some coniuring of the spirit, yet could he nothing preuail. In the mean while that these things wer a doing, the Maior, whē he had shewed the other iustices of the citie, what he wold haue thē do, tooke his iorny to the king, and opened the whole matter vnto him. And because the Monks refused iudgement vpon plea of their owne lawes and liberties: the king choosing out certaine of the Aldermen of Paris, giueth them absolute and full authoritie, to make enquirie on the matter.

The like doth the chancelor, maister Anthonius Pratensis, Cardinall and Legate for the Pope, throughout Fraunce. Therefore when they had no exception to alleadge, they were conueyed vnto Paris and there constreyned to make their aunswere: but yet could nothing be wroong out of them by confession. Wherevpon they were put a part into diuers prisons, the Nouice beeing kéept in the house of maister Fumæus, one of the Aldermen, who being oftentimes examined & earnestly requested to vtter the truthe, woulde notwithstanding confesse nothing, because he feared that the Monks would afterwards put him to death, for stayning their order, and putting it to open shame: but whē the Iudges had made him sure promise, that he should escape punishment, and that he should neuer come into theire handling, he repped vp vnto them the whole matter, as it was done, and being brought before his fellowes, aduoucheth the same to their faces. The Monkes albeit they were by these meanes conuicted, and almost taken tardy with the déede doing, yet did they refuse the Iudges, bragging and vaunting them selues on their priuiledges: but al in vaine: for sentence passed on them, and they were condemned: that they being caried backe againe to Orleaunce, and there cast in prison, should finally be broughte foorth to the chiefe Church of the citie openly, and from thence to the place of execution, where they should make open cōfession of their trespasses. But there chaunced at the very same time a greeuous persecution against the Lutherans, which was the cause why that sentence, (albeit was too gentle for so great an offence) was neuer put in executiō. For they feared much, because Luthers name was odious euery where, least if any sharpe iudgement hadde passed, they should not so muche haue punished the offenders, as shamed their order: and many supposed that whatsoeuer had hapned vnto them, would haue bin a pleasant and ioyful pageaunt and spectacle for the Lutherans. Now the order of the Franciscane Friers, hath the opinion of great holinesse with the common people: insomuch, that when they being condemned, were carried to Orleaunce, certaine fonde women moued with foolish pittie, followed them to the very gates of the citie, weeping & sighing abundantly. When they were come to Orleaunce, and were there cast into diuers prisons, againe they vaunted and bare themselues very brag on their priuiledges, and liberties: and so at the last when they had lyen long in prison, they were in the end deliuered without any greater punishment. All the while they were in prison, they wanted nothing: for there was bestowed vpon them, especially by women, very largely, for to serue for their liuing, and to purchase to them help and fauour. Except these persecutions and troubles, which we spake of before, had hindred the matter, the king (as many reported) was fully determined, to haue ouerthrowne their house, and made it euen with the ground.

This Historie also doth demonstrate and shewe, that Spirits are not alwayes heard, when some men affirme they are.

[41-1]

CHAP. IX.

Of a certaine parish Priest at Clauenna, whiche fayned
himselfe to bee our Ladie, and of an other that counterfeited
himselfe to be a soule: as also of a certaine disguised
Iesuite Frier.

Ioannes Stumpfius.

TO the ende wee may the better vnderstande this matter, I will yet rehearse an other Historie of a certaine parishe Prieste, which chaunced a yeare before the other I spake of, which is sette foorth briefely, but yet truely, by Ioannes Stumpfius, in the Germane Chronicles of the Heluetians, in the twentieth Booke and eighth Chapter, whereof also many notable men at this day beare suffucient witnesse. A certaine parish Priest of Clauenna, (whiche is a Citie neare the Laake or water Larius, in the Countrey of Rhetia), being farre in loue with an honest and faire mayden, the daughter of a citizen in the same town, oftentimes followed her, as she went vnto her fathers barne: and attempted to haue defloured her, but she euer resisted, and put him backe. In the ende when he saw he could not obtaine his purpose, he priuily stole out of the church a blew cloth, beset with sundry starres, and therwith couering himselfe, saue only that he left his armes & féete naked, which he also berayed with blood, he hideth himselfe without the towne, and there muffling his face with a thinne linnen cloath, méeteth again with the mayd, fayning himself with a counterfeit voyce, to be the blessed virgin Mary. Then in many words he declareth vnto her diuers plages, which were shortly like to fall on the Citie, for the heresies of Luther, (for at other times also hée had bitterly enueyed against Luther, in his open Sermons:) he also commaunded the mayd to shew many things vnto the citizens, touching holy dayes, fastings, generall processions, &c. And amongst other things he added, that there was a certain holy and religious man, whiche had heeretofore asked a thing at her hands in the very same place, which she had hitherto denied him, but now it was her pleasure, if he required yͤ same again, she should in any wise grant it, if she would attain euerlasting life: and yͭ aboue all thing, she must conceale and kéep close this latter point vnto her self. The maydē by & by blazed it about al the citie, that our Lady had visibly appeared vnto her, & foretold her of sundry plagues likely to happen vnto the citie. The inhabitants taking good aduise on this matter, at the last for feare of these imminent dangers and plages, gaue commandement, that three daies shuld be kept holy. In the which time, the mayd, supposing she shuld do high seruice to the virgin Mary, fulfilleth the lust of that wicked knaue. This trecherie and deceit being shortly after detected by the wonderfull prouidence of God, the varlet was first beheaded, and afterward burnt in fire.

Erasmus.

Spectrum.

Erasmus Roterodamus, writeth in his two and twentieth booke of Epistles, vnto a certaine Bishop, excusing himself, touching certaine points, which he had moued vnto him, to the ende he should be very circumspect: and amongst other things, making mention there of spirits or wandring soules, he reporteth this Historie. There was (saith he) a certaine parish Priest, who had dwelling with him in his house, a Néece of his, a woman well stored with money: In whose Chamber hee woulde oftentimes conuey himselfe, being disguised in a shéete lyke vnto a Spirite: And then he cast foorth a doubtfull voyce, hoping that the woman would either procure a coniurer for her helpe, or else her selfe make him answere. But she hauing a man-like courage, priuily requesteth one of her friendes to lodge in her Chamber secretly all night. The man being armed with a clubbe insteed of other coniuring tooles, and being well tippled with drinke, to auoyd feare, hideth himselfe in the bedde. Sodainly commeth the Spirit roaring very miserably: The coniurer with his clubbe awaketh, leapeth out of his bedde scant sober, and setteth vpon him. Then the Spirit with his voyce and iesture, beginneth to make him afrayd. But the drunken coniurer soone answered him: If (quoth he) thou be the Diuel, I am thy mother: and therewith catching holde on him, all to beat him with his club, and would also haue slaine him, if he had not chaunged his voyce, and cryed; O spare me for Gods sake, I am no soule, but I am sir Iohn. Which voyce when the woman heard and knewe, she leapes out of her bedde, and parts the fraye, &c. The same Erasmus writeth in the foresayd Epistle, that this Priest vpon Easter eue, put liue crabbes priuily into the churchyard, hauing waxe candles on light cleauing to their sides: which when they crawled amongst the graues, séemed to bee suche a terrible sight, that no man durst approach néere them. Hereof rose a fearfull reporte, wherewith all men béeing amazed, the priest declareth to yͤ people in the pulpit, that they were yͤ soules of deade men which desired to be deliuered out of their torments by Masses & almes déeds. This deceite was espied by these meanes: that at the last one or two of the crabbes were found amongst the rubbish, hauing the candles done out cleauing on their backs, which yͤ priest had not takē vp.

Georgius Buchananus.

Georgius Buchananus, prince of all Poets in this our age, reporteth an historie in his Commodie called Franciscanus, of one Langus a priest, who falsly affirming that in a field of Scotland full of Brimstone there were soules miserablie tormented, which continually cried for helpe and succour, suborned a countrie clowne whome he would coniure, as if he had bin one of those soules. Which deceite of his, yͤ husbandmā afterward discouered whē he was drunk. I would here repeate his verses, but that his bookes are nowe in euery mans hands. While I was writing these things, it was reported vnto me by credible persons, that in Augusta, a noble citie of Germanie, this present yeare 1569. there was a maide and certaine other men seruants in a great mans family, which little regarded the sect of the Iesuite Friers: & that one of the saide order made promise to their master, that he wold easily bring them to an other opinion: & so disguising himselfe like vnto a Diuel, was hid in a priuie corner of yͤ house: vnto the which place, one of the maides going, either of hir owne accorde to fetche some thing, or being sent by her master, was by yͤ disguised Iesuite made maruellously afraide: which thing she presently declared vnto one of the mē seruants exhorting him in any wise to take héede of the place. Who shortly after going to the same place, & laying hold on his dagger, sodeynly stabbed in the counterfeit diuell, as he came rushing on him. This history is written in Duch verses, and put in print, and now almost in euery mans hands.

CHAP. X.

That it is no maruell if vaine sightes haue bene in old time,
neither yet that it is to be maruelled at, if there be any at
this day.

Ambition.

MAny other like examples might be brought, but these may suffise to proue euidently, to what point ambition, couetousnesse, enuy, hatred, stubburnesse, idlenesse and loue, do most commonly driue men.

We sée by common experience, that proude ambitious men dare aduenture any thing. If they may hurt or hinder other men by accusations, slanders, or any other wayes or meanes, whome they suppose may preiudice or let their exalting to honour, they sticke not at all to doo it. What maruell is it then that Monkes and Priests, which desire to be aloft, indeuour now a daies to purchase vnto themselues authoritie by false miracles, vaine apparitions, and such other like trumpery.

Couetousnesse.

Paule.

All men know what a pernitious thing couetousnesse is. For they which are not contented to liue with a litle, but will néeds be rich, neither care for any man, nor yet spare any man. Hungry guttes séeke sundrie wayes to fill themselues: fewe willingly endure hunger. Wherefore it is not be maruelled at, if amongst Monks and Priests at these our dayes, who haue bene euer reported to be couetous, there be some founde, which by false apparitions of soules, séeke their gaines, inuenting holy pilgrimages, and other baytes to get mony. For what wil not idle and slothfull lubbers attempt to purchase riches? Doth not Saint Paule say, that those which will waxe rich by idlenesse, fall into the snares of the Diuell?

Enuis.

Emulation, wilfulnesse, enuie, hatred, contention, desire to ouercome, what they may doo, what they may bring to passe, daily experience teacheth vs. The Preachers of Berna, when they perceiued they could not ouercome their aduersaries by any other means, yéelded themselues (which is horrible to be spoken) vnto the diuel, making him one of their counsell. And who can deny but yͤ priests now adayes are also for the most part, stubborne, and full of contention.

Idlenesse.

Idlenesse is the nurse and mother of all mischiefe: what goodnesse then may ye looke for of them, which not only exercise themselues in no labours prescribed by God, neither yet apply themselues to good learning, but day and night play the gluttons? Tell me I pray thée, whether the laboring husbandman, or the idle man, who alwayes spent his time in inuenting pernitious mischiefes, first founde out those cruel instruments of warre which they call gunnes?

Loue.

It might be declared in many words what loue is able to do. Now because Monks and Priests liue idlely, abounding in all wantonnesse, and yet are restrained from holy marriage, what maruell is it if at this time also they faine and counterfeit many visions, that they might thereby the easier enioy their loue? And here I wil not say it is to be feared, that there are many amongst them so wicked and villanous, as to exercise & practise magicall Artes, and such like, which are vtterly forbidden. Who can then maruell hereafter, if it be sayd, they counterfeyt spirites, affirming they haue let men see this or that soule? For in what men soeuer these vices be, which we haue rehearsed, surely those dare boldly aduenture any thing.