Chapter I: Part 1

Transcriber's Notes: Italic text is denoted by _underscores_ and change of font text by =equal signs=. There is no Bold text to convert in this project. The caret character (^) is used for superscript numbers (see l. 2795)

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

Typographical errors worth a special mention:

Line 828: Original has 'Onocentanrus'. It should read: 'Onocentaurus'. Corrected.

Line 1058: Original reads'=Paules Aegineta= writeth'. It should read: '=Paulus Aegineta= writeth'. Corrected.

Line 1705: In the original book the abbreviation "w[superscript 't'] appears to be purely the author's own abbreviation for the word 'with'. For clarity this has been changed to 'with' in this text version.

Line 2651: [Sidenote: The spirit of Athens.] Original reads: 'The spirit of Athen.'. Corrected.

Line 4817: The original reads: 'in the 16. of =Ruke='. It should read: 'in the 16. of =Luke=.'. Corrected.

Line 5848: Original contains an isolated bracket: 'life of =Cimon=, (as hée is translated'. It has been left as shown in the original as uncertain as to where the missing bracket should be.

Line 6173: Original reads: '(which many haue noted before mee (that many'. The bracket is reversed. It should read: '(which many haue noted before mee) that many'. Corrected.

Line 7762: Original reads: 'fault vpon his wife =Eua=,'. It should read:'fault vpon his wife =Eue=,'. Corrected.

Line 8216: Original reads: 'passiuely, as they terme it in the schooles)'. The opening bracket is missing. It should read: 'passiuely, (as they terme it in the schooles)'. Corrected.

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.

Being 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_.

Many 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.

[Sidenote: 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.

[Sidenote: 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.

Contents.

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

_Of the first part._

Concerning certaine words which are often vsed in this
Treatise of Spirites, and diuers other diuinations of
things to come. Chapter.1. Folio.1.

Melancholike persons and madde men, imagining things
which in very deed are not. Chapter.2. Fol.9.

Fearefull men, imagine that they see and heare straunge
things. Chap.3. Fol.14.

Men which are dull of seeing and hearing, imagine many
things which in very deed are not so. Chap.4. Fol.16.

Many are so feared by other men, that they suppose they
haue heard or seene spirits. Chap.5. Fol.21.

Priests and Monkes fained themselues to be spirits: also
how _Mundus_ vnder this colour defiled _Paulina_,
and _Tyrannus_ abused many noble and honest matrons.
Chap.6. Fol.23.

_Timotheus Aelurus_, counterfeiting himselfe to be
an Angell, obteined a Bishoppricke: foure Monkes of the
order of Preachers, made many vaine apparitions at
_Berna_. Chapter.7. Fol.28.

Of a counterfaite and deceiuing spirite at _Orleaunce_ in
_France_. Chap.8. Fol.37.

Of a certaine parish priest at _Clauenna_, which
fained him selfe to be our Lady, and of an other that
counterfeited himselfe to be a Soule, as also of a certaine
disguised Iesuit Frier. Chapter.9. Fol.41.

That it is no maruell if vaine sightes haue bene in olde
time, neither yet that it is to be maruelled at, if there
be any at this day. Chap.10. Fol.45.

That many naturall things are taken to be ghostes.
Chapter.11. Fol.49.

A proofe out of the Gentiles histories, that ghostes do
oftentimes appeare. Chap.12. Fol.53.

A proofe out of the histories of the auncient Church, and
of the writings of holy Fathers, that there are walking
spirits. Chap.13. Fol.62.

That in the bookes, set foorth by Monkes, are many
ridiculous and vaine apparitions. Chap.14. Fol.65.

A proofe by other sufficient writers, that spirits do
sometime appeare. Chap.15. Fol.68.

Daily experience teacheth vs, that spirites do appeare to
men. Chap.16. Fol.71.

That there happen straunge wonders and prognostications,
and that sodain noyses and cracks and such like, are heard
before the death of men, before battail, and before some
notable alterations and chaunges. Chap.17. Fol.77.

It is proued by testimonies of holy scripture, that spirites
are sometime seen and heard, and that other strange matters
do often chaunce. Chap.18. Fol.85.

To whom, when, where, and after what sort, spirits do
appeare, and what they do worke. Chap.19. Fol.88.

_The Chapters of the second part._

The opinion or beleef of the Gentils, Iewes, and Turks,
concerning the estate of soules seperated from their bodies.
Chapter.1. Fol.98.

The Papists doctrine touching the soules of dead men,
and the appearing of them. Chap.2. Fol.102.

What hath followed this doctrine of the Papists,
concerning the appearing of mens soules. Chap.3. Fol.110.

Testimonies out of the word of God, that neither the
soules of the faithful, nor of infidels, do walke vpon
the earth after they are once parted from their bodies.
Chapter.4. Fol.114.

Testimonies of the auncient Fathers, that deade mens
soules parted from their bodies, doo not wander here
vppon earth. Chap.5. Fol.116.

A confutation of those mens arguments or reasons, which
affirme, that dead mens soules do appeare. And first,
that is answered which certaine do alleage, to wit, that
God is omnipotent, and therefore that hee can worke
contrary to the ordinary course of nature. Chap.6. Fol.123.

That the true Samuel did not appeare to the Witch in
Endor. Chap.7. Fol.127.

A confutation of their arguments, which woulde haue
Samuell himselfe to appeare. Chap.8. Fol.133.

Whether the Diuell haue power to appeare vnder the
shape of a faithfull man? Chap.9. Fol.140.

_Moses_ and _Elias_ appeared in the Mount vnto Christ our
Lorde: many haue beene raised from the dead both in bodie
and soule, and therefore soules after they are departed, may
returne on earth againe. Chap.10. Fol.145.

Whether the holy Apostles thought they sawe a mans
soule, when Christ sodeinly appeared vnto them after
his Resurrection. Chap.11. Fol.148.

Concerning the holy Fathers, Councels, Bishoppes, and
common people, which say that soules doo visibly appeare.
Chap.12. Fol.151.

Whether soules doo returne againe out of Purgatorie,
and the place which they call _Limbus puerorum_.
Chapter.13. Fol.155.

What those things are which men see and heare: and first
that good Angels do sometimes appeare. Chap.14. Fol.159.

That sometimes, yea and for the most part, euill angels
doo appeare. Chap.15. Fol.163.

Of wondrous monsters, and such like. Chap.16. Fol.164.

That it is no hard thing for the diuell to appeare in
diuers shapes, and to bring to passe straunge things.
Chap.17. Fol.167.

Diuels do sometimes bid men do those things which are
good, and auoyde things that are euill: sometimes they
tell truth, and for what cause. Chap.18. Fol.171.

_The Chapters of the third part._

God by the appearing of Spirits doth exercise the faithfull,
and punish the vnbeleeuers. Chap.1. Fol.175.

What the cause is that in these our dayes, so fewe spirites
are seene or heard. Chap.2. Fol.183.

Why God doth suffer straunge noyses, or extraordinary
rumblings to be heard before some notable alterations, or
otherwise. Chap.3. Fol.186.

After what sort they should behaue themselues, which
see good or euill spirits, or meete with other straunge
aduentures: and first how both Iewes and Gentiles behaued
themselues in the like cases. Chap.4. Fol.187.

How Christian men ought to behaue themselues when
they see spirits, and first, that they ought to haue a
good courage, and to be stedfast in faith. Chap.5. Fol.190.

It behoueth them which are vexed with spirites to
pray especially, and to giue themselues to fasting,
sobrietie, watching, and vpright and godly liuing.
Chap.6. Fol.193.

That spirits which vse to appeare, ought to be iustly
suspected: and that we may not talke with them, nor
enquire any thing of them. Chap.7. Fol.195.

Testimonies out of the holy Scripture, and one example
whereby it is prooued, that such kinde of apparitions
are not to be credited, and that we ought to be verie
circumspect in them. Chap.8. Fol.201.

After what sort the faithfull in the primatiue church,
vsed themselues, when they met with spirits. Chap.9. Fol.204.

That sundry kindes of superstition haue crept in, wherby
men haue attempted to driue away spirits. Chap.10. Fol.206.

That spirites are not to bee driuen away by cursing and
banning. Chap.11. Fol.214.

After what sort we ought to behaue our selues, when we
heare straunge cracks, or when other forewarnings happen.
Chapter.12. Fol.216.

_FINIS._

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.

To 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.

[Sidenote: 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.

[Sidenote: 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.

[Sidenote: Visio.]

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

[Sidenote: Terriculamenta.]

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

[Sidenote: Phantasma.]

[Sidenote: _Mat._24.]

[Sidenote: _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.

[Sidenote: 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.

[Sidenote: Pneuma.]

[Sidenote: _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.

[Sidenote: Lares.]

[Sidenote: 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.

[Sidenote: 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=.

[Sidenote: 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.

[Sidenote: 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.

[Sidenote: 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.

[Sidenote: 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_.

[Sidenote: Laruæ.]

[Sidenote: Ceriti.]

=Seruius= writeth, that _Vmbræ_ were called L_aruæ_: and they called dead mens soules by the name of V_mbræ_. Of L_aruæ_ men are called L_aruati_, that is to say, frantike men, and such as are vexed with spirits. Who also as (=Nonius= witnesseth) are called _Ceriti_.

[Sidenote: 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.

[Sidenote: Maniæ.]

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

[Sidenote: 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=.

[Sidenote: Lamiæ.]

L_amiæ_ 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 L_amiæ_ are called of some men L_aruæ_, spirits walking by night: and L_emurei_, 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 L_amiæ_: 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.

[Sidenote: 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.

[Sidenote: 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.

[Sidenote: 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.

[Sidenote: Incubi.]

[Sidenote: 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.

[Sidenote: 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=.

[Sidenote: Dicelon.]

[Sidenote: 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.

[Sidenote: Acco.]

[Sidenote: 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.

[Sidenote: 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.

[Sidenote: Pan.]

[Sidenote: 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.

[Sidenote: Satyri.]

[Sidenote: Sileni.]

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

[Sidenote: 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.

[Sidenote: Onosceli.]

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

[Sidenote: Hyppocentaurus.]

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

[Sidenote: Sphinx.]

And they do faine, that _Sphinx_ is _Animal_ ανθροπομορφον, a beast of the similitude of a man.

[Sidenote: Scilla.]

[Sidenote: Harpyæ.]

_Scilla_, and _Harpyæ_, are rauening Diuels, with faces like vnto maydens.

[Sidenote: Triton.]

[Sidenote: Nereides.]

[Sidenote: 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.

[Sidenote: 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.

[Sidenote: Ostentum.]

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

[Sidenote: 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.

[Sidenote: 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.

[Sidenote: Some men deny there are Spirits.]

[Sidenote: _Act.23._]

There 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 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.

[Sidenote: Sundry imaginations of melancholike persons.]

[Sidenote: Theatrum a place to behold plaies and pastimes in.]

[Sidenote: Ioannes Sertorius.]

[Sidenote: Ste. Ludouic. Cæliu. li 17. ca.2 antiquitat.]

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 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 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 an Oxe: other appeare to themselues to be erthen vessels, and therfore they wil shun euery thing for feare they be broken.

[Sidenote: Galen de locis affectis.]

[Sidenote: 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.

[Sidenote: Paulus Aegineta.]

[Sidenote: Licanthropia.]

[Sidenote: Augustine vppon Genesis.]

[Sidenote: Hidrophobia.]

[Sidenote: Rufus.]

=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 afraide of water. This disease they call _Hidrophobiam_: out of which =Aegineta lib.5.ca.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 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.

[Sidenote: 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.

[Sidenote: 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.

[Sidenote: 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.

[Sidenote: 2._Pet._3.]

That 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. 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.

[Sidenote: Plutarche.]

=Plutarche= in his booke _De 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.

[Sidenote: Theodoricus imagining that he seeth Symmachus.]

[Sidenote: Matth.14.]

[Sidenote: Luke.24.]

[Sidenote: Stout and coragious men seldom see any Spirits.]

=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 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 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. 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.

CHAP. IIII.

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

[Sidenote: Dronken men see straunge things.]

[Sidenote: Euripides.]

[Sidenote: Pro.23.]