Chapter II: Part 2

They 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 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. 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.

[Sidenote: 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.

[Sidenote: Hearing deceiueth.]

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 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.

[Sidenote: The sense of feeling is deceiued.]

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 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.

[Sidenote: 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.

[Sidenote: Cominæus.]

[Sidenote: King.4.]

=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 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.

CHAP. V.

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

[Sidenote: Salomons pro.]

Furthermore, 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 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.

[Sidenote: Daunsing Spirits.]

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 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_,
and _Tyrannus_ abused many noble and honest matrones.

To 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.

[Sidenote: 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.

[Sidenote: 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.

[Sidenote: 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.

[Sidenote: 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.

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_.

[Sidenote: Lippis & tonsoribus notum.]

It 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.

[Sidenote: Theodorus.]

[Sidenote: 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 wͭ 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_.

And 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.

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.

[Sidenote: 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.

[Sidenote: Erasmus.]

[Sidenote: Spectrum.]