The World Bewitched, Chapter 20
CHAP. XX. What is the Doctrine of Popery concerning Apparitions of Spirits, and how they torment Men, either by themſelves, or by the Miniſtry of other Men.
Sect. 1. IN ſpeaking of this laſt kind of Demons we are deſcended by degrees, even to Specters and Phantaſms. But Firſt, we have obſerved that there were yet two things to treat of, touching Spirits, that is, their Apparitions to Men, and their Operations in the ſame. It is upon this ſubject of Apparitions, that there is room to ſpeak of Phantaſms; which, according to the opinion of the Papiſts, are good and bad Angels, or Souls of the deceaſed, which become viſible, or which are underſtood without being ſeen; either that they ſpeak intelligibly, or that they make only ſome ſound and noiſe. There is yet this difference in their Apparitions, that there are ſome Souls, which whether they manifeſt themſelves viſibly, or whether they are only heard, work ſome effects, whereas there are others, that operate nothing. Schottus freely teaches us many things, which relates to them, that is, Firſt, in what places Specters chiefly uſed to appear; Secondly, what Specters and Phantaſms are; Thirdly what they act; Fourthly, to whom they particularly appear; Fifthly, what means there are to avoid them, and be rid of them.
Sect. 2. Thoſe places where Phantoms appear, Schottus perſuades himſelf, that there is no place in the World but that may happen. However, that there are ſome, where it happens more frequently than elſewhere. As,
1. In Deſarts▪ and in ſolitary places, he grounds his opinion upon Scripture, Iſai. 33.14. Apoc. 18.2. Tob. 8.3. And confirms it by the conſideration of that which hapned to our Saviour Jeſus Chriſt himſelf, St. Matthew, Chap. 4. St. Luke, Chap. 4. It is for this reaſon that the good St. Anthony was ſo hardly dealt with in the Deſart, by all ſorts of Hobgoblings and Spirits, Pag. 226.
2. If one were in the humor alſo, to believe a ſort of Water Demons, our Author would very often make them appear in Ponds and Marſhes, Pag. 227.
3. If the Pagans have had, ſince a long time, Gods of the Groves, the Chriſtians will not deny but that there are ſuch, for they ſay that there are particular Phantoms in Woods and Meadows, Pag. 229.
4. When they are to fight any bloody Battle, or after it has been fought, many Specters have often been ſeen in the field of Battle, Pag. 230.
5. Phantaſms often appear in Baths and Stoves, Pag. 232.
6. Which happens alſo in Fortreſſes and Caſtles, Pag. 234.
7. In Mines and Caverns, as it has been ſaid before concerning Mountain Gods. Pag. 235.
8. There are ſeen more Apparitions in places where Murderers and Thieves haunt, than in other places. Pag. 235.
9. Holy Cloyſters, Churches, and Temples of God's Worſhip, are not alſo exempted. Pag. 237. As for me, I am very much perſwaded that there is no place in the World, where there are more Deluſions and Apparitions made, or rather, deceitful Viſions, than in thoſe places.
10. So it is no marvel, that the ſame happens to every particular perſon in his Houſe. Pag. 238.
Sect. 3. If one asks, what it is that appears, or What theſe Fantomes are, you will not fail to be immediately ſatisfied. Sometimes they are good Angels but moſt frequently evil Spirits, Souls of the deceaſed. However, in this occaſion there is ſaid touching Angels very little, and that very uncertain; fortaſſis etiam Angeli boni; ſometimes perhaps good Angels, ſays Schotus. Pag. 247. But concerning Demons he affirms very neatly, and with a great aſſurance, that they are not all alike wicked. Becauſe Phantaſms are diſtinguiſhed in mites & tetric…s ſeu truculentos; in good and cruel: that which is found explained in the ſame place by theſe words taken out of Caſſien, touching ſome unpure Spirits, as are ordinarily called Faunos, Faunes, Kabautermannakens, or Hobgoblins; it is notorious that they delude Men, as by way of ſport and paſtime, ſo that in certain places they poſt themſelves ordinarily in the way, and take them up, however, without tormenting the paſſengers; they are contented to laugh at them, and make raillery, and play them ſome pleaſant pranks. And they ſeem rather to have a deſign to tire them, than to give them any diſpleaſure. But it is alſo known, there are others ſo evil and ſo cruel, that it does not ſatisfie them to torment People, and cruelly to tear them where they come, (this ought to be underſtood of the poſſeſſed) But they will attack thoſe who paſs by, altho' at the ſame time they are a great way off, and horribly treat them. See one that ſays he knows them very well himſelf; and further, that no body is ignorant of it, he relyes upon his own perſwaſion, and does applaud himſelf for it. Would it not be more miſchievous than the Will with a wisp himſelf, that ſets upon paſſengers to ſuſpect and confute his belief? However, he is but a little while to be quiet, for we cannot avoid troubling him, and ſhewing his Error.
Fourth. The Souls of the deceaſed are either ſaved or damned, it is held for certain, that thoſe that are happy, are often ſeen to appear to holy Men for their good, and that they appear ſtill. The Legends contain an infinite number of examples, which have been compiled from all ſorts of Hiſtories, even of thoſe which are the leaſt worthy of credit, and that are enriched with a great many new ornaments that have been lent them in compiling of the work. But there are none which appear ſo worthy of remark as theſe apparitions of Souls, which happen in conſequence of Covenants, that have been made betwixt Holy People in their life time, that is, when two or more have mutually promiſed, that who ſhould die firſt, ſhould appear to the other, and come and tell him news of the eſtate he was in, whether in Purgatory or in Heaven. The Author makes no doubt, but the thing happens as it is agreeds; but he dares not decide, whether ſuch an agreement be lawful, in which caſe he believes, it muſt be made by a particular inſpiration from God, p. 333.
Sect. 5. There is no more doubt of the apparitions of Souls that are damned, and they are grounded upon proofs of the ſame certainty, as the former. Schottus reports an example drawn from Bencius and Delrio, which appears ſo ſtrong and convinceing, that he expreſſes himſelf thus at the end. It is a ſtory which is confirmed by the belief generally given to it, it is publickly in all places, by many Books, and by a great number of letters, and the thing has happened in the time and place mentioned. It is a Queſtion to know, if any thing may not be falſe or mixed with any falſity, becauſe it has been publiſhed a long time without being contradicted, either in word or writing? but it would be too long to treat upon this Queſtion here, it will be proper in another place. However, if this Hiſtory be true, it might confirm the ſentiments of the Papiſts, which ſay, That the Souls of the damned appear here upon Earth to the living, to preſent to them, in a frightful manner, the torments they ſuffer in Hell, to the end, they may bring them by that, to repent and leave off Sinning.
Sect. 6. Our Jeſuit is too wiſe to ſpeak much himſelf of Purgatory, he leaves that to others; he held nevertheleſs with thoſe of his Faith, That the Souls of the deceaſed deſire often of the living, the help of their Prayers and good works, and that by conſequence, the Souls in whatſoever place they may be, expect thoſe that are entred into Heaven, or into Hell, appear to Men, p. 253. We ſee that he will not much trouble us with Purgatory, and inſtead of perplexing himſelf with a determin'd place, he chooſes rather to be at large, in placeing Souls in loco diſpenſationis, in a place of diſpenſation; ſuch as the Schoolmen have forged it, whoſe Opinion, ſome of ours find not condemnable, in what place ſoever thoſe Souls may be, the Papiſts believe certainly, that they appear often to Men, to the ends that have been mentioned. It is alſo the common Opinion, that the greateſt part of the Souls, are not thoſe that are in Paradiſe or in Hell; but thoſe that dwel between thoſe two places, or in Purgatory; for frequent journeys from Heaven to Earth would too much diſturb the repoſe of the Souls, that are there; and Hell keep its Captives too cloſely confin'd, to give them ſo much liberty; and if it be permitted me to divert the publick, I ſhall ſay, it would bring no profit to the Churches Coffers, whoſe fire of Purgatory makes the pot boyl much better, then all the flames of Hell do, or all the heat of the Celeſtial fire.
Sect. 7. If one would know what all thoſe fantoms do in the World, Schottus will not fail to inform you, and even to mark with a great deal of care and exactneſs, many different manners, in which they ſhew themſelves p. 269, &c.
Firſt. They appear to the ſight under divers figures, as well of Men, as of Beaſts, or frightful Monſters.
Second. The Ears are often ſtruck without ſeeing any thing, and even ſometimes in ſuch an extraordinary manner, that it cauſes aſtoniſhment and fear: p. 271.
Third. The touch has it's ſhare in it, if what the Author ſays be true, That they move them ſometimes to touch Men without doing them any harm, but at other times, they puſh them ſo, that they drive them with violence, they make them fall down, bruiſe them and beat them, that they even trouble them, and tempt them to Letchery. p. 273.
Sect. 8. It is likewiſe neceſſary to know that which is written Concerning the figure of bodies, in which Phantaſms appear, he ſays, p. 287. That the Abbot Trithemeus, Thyreus, Delrius, and others, (whence it apperrs, that it is the common Opinion,) relate, Certain ſigns, by which one may know, if whether Spirits who preſent themſelves in a corporeal form, are Angels or Men, good Angels or Devils; Souls of the bleſſed or damned; or Souls which are in Purgatory to be purified there. However, he affords not a very ample inſtruction upon this point, for the chief matter that he ſays of it, is, That the Souls of the bleſſed appear with an Air of content and joy; that the Souls which are in Purgatory have a more doleful countenance; but that thoſe of the damned, have a more frightful aſpect with ſigns of deſpair. And thô it be the common Opinion, that there are always ſome defects, or ſomething disfigured in the body, in which the Devil preſents himſelf; notwithſtanding, neither our Jeſuit, nor Delrius, holds it for certain; ſee that which the firſt puts for certain, and as generally believed, p. 291. It is that when the Devil appears and ſpeaks, he always ſpeaks the language of the Country where he is, ſo that he muſt underſtand more languages than Mithridates; or every Devil can appear but in his proper Country. But the voice of a Specter is always perplex'd, trembling, weak, and as muttering, as thô it were underſtood through a Tub, or through the cheft of an Earthen Veſſel, for ſays Schottus, The Devil can ſpeak no better. See according to this Author, and thoſe of his belief, a good mark to know him.
Sect. 9. We muſt not omit that which is given out as a thing certain, that a Phantaſm feels always cold when one touches it, Cardan & Alexander ab Alexandro, are witneſſes, that affirm it, and Cajetan gives a reaſon, that he has learned from the Devil's own mouth, who being asked by a Witch concerning this ſubject, anſwer'd, that the thing muſt needs be ſo, and that it could not be otherwiſe; the Cardinal explained the words of the Devil in this ſenſe, that he will not communicate to a body he takes, that moderate heat which is ſo agreeable, or that God will not permit him. The Witch was contented with that poſitive anſwer, without putting the Queſtion further.
Sect. 10. The Queſtion now is to know, who they are which ofteneſt ſee Specters? our Author anſwers pertinently to this Queſtion, p. 292 and 293. And his words deſerve very well to be reported, as they are. The Souls which are in Purgatory, appear rather to the Faithful then to the Excommunicated, or to Infidels; and among theſe firſt, they appear rather to their Parents, to their Allies, and to thoſe which belong to them, in any manner whatſoever, then they do to Strangers, becauſe that they hope for ſuccor from them, which they cannot hope from others. The Souls of the damned appear particularly to thoſe which have been the cauſe of their loſs, and of the torments they ſuffer. The apparitions of Devils are made alſo with reference to the ruins of thoſe they perſecute, and their ill will for Mankind, whom they take pleaſure to torment. On the firſt reſpect, thoſe who are charged with a greater number of Sins have moſt to ſuffer, in the ſecond, the moſt Virtuous Men are the more expoſed to their attacks.
Sect. 11. After the Specters, let us come to the poſſeſſeſt, refering the remedies againſt theſe two accidents, to the following Chapter. That which happens to the poſſeſt, gives occaſion to know more particularly what the Devil can act, Poſſeſſing, ſays Schottus, is an inevitable torment to Man from the Devil, which is in his body, who acts there, and keeps him in his power for a certain time. p. 521. Which he unfolds more particularly afterwards, but as there has been lately publiſhed, an Hiſtory of the Devils of Loudun, and of a poſſeſſion very famous, ſaid to have happened in the Town, the circumſtances of which, give a great deal of light upon this point, we will alledge that which will be proper for this ſubject, referring a more ſtrict examination to our 4th Book, which we ſhall not be afraid to do, nothwithſtanding the Author appears to be a Proteſtant, becauſe that the moſt part of the ſtories this Hiſtory contains, are gathered from many Eccleſiaſtick Books, where they are grounded upon Authentick publick acts; and that the poſſeſſion was declared true by a decree of the Biſhop. It was alſo confirm'd by the blood of a Prieſt, who was executed for a Magician, after having been condemn'd by an act made by a ſentence of Judges Commiſſioner ſent by the French King, to examine this affair, ſee then yet what Schottus ſays. p. 533. &c.
Firſt. That a Man may be poſſeſt by all ſorts of evil Spirits, of what order ſoever they may be, for it has been ſaid in the 19th Ch. Sect. 8. That the Devils are divided into different orders, and the Hiſtory of the Devils of Loudun, ſhews us, that one Elizabeth Blancheard, ſaid to be poſſeſt by ſix Devils; by Aſtaroh and the coal of uncleanneſs, by the order of Angels; by Belzebub and the Lion of Hell, of the order of Archangels; by Perou and Marou, of the order of Cherubins. p. 255.
Second. That all perſons of what Sex, Age, Condition, or Religion ſoever they may be, whatſoever kind of life they lead, either good or bad, may be poſſeſt by Devils.
Third. Althô the moſt part are poſſeſt without their conſent, and in ſpight of them, by evil Spirits, it is believed, ſometimes, that there are ſome which conſent to it, there are thoſe to whom are attributed Spirits of Pithon, who divine by means of the Devil. Schottus p. 550.
Sect. 12. This Author explains to us more preciſely, in what manner the Devil enters into Men, and how he works.
Firſt. Granting he can cloath all ſorts of bodies as he pleaſes, and according as God permits him, he can ſometimes go and come, enter into Man, and come out inviſibly, and ſometimes, alſo viſibly and under the figures of ſmall Beaſts, or inſects, as Ants, Flies, Spiders, or under thoſe little birds. This is the common Opinions of Popiſh writers, althô Schottus is not very much for it. p. 539. But he is in the wrong, for here's a proof, at leaſt, as to his inviſible going in, and coming out, in the Hiſtory of the Devils of Loudun; where it is ſaid, that a Devil called Bihemot, being gone out to ſeek a new Covenant, the guardian Angel of the Nun that he poſſeſt, ſeized upon him and bound him for a Month, under the Picture of St. Joſeph in the Church. p. 405. And that this Religious fancyed, as tho I know not what ſhould have gone out from her head, which removed from her, as the Devil retired farther; and afterwards the Devil himſelf declared, that after having been tied in his body not to part from it, he had at preſent, as well as his companions, the liberty of coming too and fro. p. 408.
Second. Schottus howevever agrees, that evil Spirits give to the poſſeſt, the faculty of ſpeaking ſtrange languages that they never learned, and of revealing ſecrets, which they could not know of themſelves. p. 540. So it is that the Nun of Loudun ſpoke Latin the beſt he could, aſſuring that ſhe had never learned it. Hiſtory of the Devils of Loudun. And ſo it is that the Demons diſcovered to the Jeſuit surin, ſecret matters, in his thought or in his perſon. p. 273. or that they went to kiſs the right hand of one of the exorciſts, for that the Duke of Orleance had ſo deſired it, and had declared his deſire to another exorciſt. p. 297. Upon which one of them hath writ, that the Devils anſwered often to interrogatories, made to them by the exorciſts, without expreſſing them otherwiſe then by the inferior direction of their thoughts. p. 104. See there the laſt effort of Divination to divine thoughts hidden, and in no ways expreſſed.
Third. Schottus ſays in other places, that the principal operations of the Devil, are made in the body of the poſſeſt, and that they art little or nothing upon the Soul; and that for this reaſon, they cannot make a Man looſe his Faith, nor Hope, nor Charity p. 534. But the Devil Iſaacarum who knew more of it then our Author, ſays, that Behemet had not only vex'd Job in his body, but that he had alſo troubled his Soul: and that it is for this reaſon, that he ſinned not in all that he ſaid: Hiſtory of the Devils of Loudun. Pag. 374.
Sect. 13. See what the Devil can do, and what he does very often, according to the opinions of the Roman Catholicks; be it that he makes uſe of the Miniſtry of Men in theſe occaſions, or that he uſes them nor; thoſe that he imployes in his Miniſtry, are called Sorcerers, Enchanters, and Magicians. 'Tis ſtedfaſtly believed, that thoſe People have given themſelves to the Devil, and have covenanted with him, and ſigned it with their own Blood; That the Devil on his part is obſerved to do all they deſire during the courſe of their life, and that the Magicians on their part give themſelves to the Devil, and put themſelves into his poſſeſſion all their days, or for a certain time that they have mutually agreed together. If you would ſee an example very particular of ſuch a contract, you need but read the Hiſtory of the Devils of Loudun, Pag. 271. but you cannot read it without being amazed. The Magicians, in conſequence of their Covenants, are to enjoy a great deal of pleaſure, which will be procured to them by the Devil, to do a great deal of miſchief to others, and cauſe a great deal of damage to their Cattle, and to their other Goods. Their pleaſure conſiſts in ſolemn Aſſemblies, which are held in the night in places the Devil appoints, and where he appears in all ſorts of Figures: there they dance, drink and eat in exceſs, and the Men and Women mix themſelves carnally together, and with the Devil himſelf, who for that purpoſe, ſometimes transforms himſelf into a Man, ſometimes into a Woman. The Wizards and Witches are tranſported thro the' Windows, to places where they aſſemble, by virtue of a certain Ointment they anoint themſelves with; they ride mounted upon the Devil, as upon a Horſe, for he is obliged to ſerve them; and for this purpoſe he transforms himſelf into a Goat, or ſome other Animal. Sometimes there are in thoſe Aſſemblies, ſtrange Sacrifices, for the Hiſtory of the Devils of Loudun writes, Pag. 153. That they force the Devil Leviathan to ſurrender a Contract written upon the fleſh of the Heart of an Infant, taken in a Sabbat, held at Orleans, and of the Aſhes of a burnt Hoſt.
Sect. 14. The diſorders that they cauſe to Men, are to miſchief their perſons, or their Cattle, to ſtir up Tempeſts, to ſpoil the Corn of the field, to breed Diſputes, to diſturb the Society of Men, by a thouſand means; ſome times they do good with an eye to proper advantage; for ſome Money they diſcover things loſt; they declare if one is bewitch'd, or if not, and by whom it has been; they teach what muſt be done to cure them that are ſo, or they cure them themſelves. Of this, Bodin in his Book, intituled Daemonamania ſhall fully inſtruct, the reader, that will take the pains to read him. For no Authors are more large upon that ſubject, than he and Delrio. In the mean while we will look into their Sentiments, related by Schotus, more plainly than in their own Books.
Sect. 15. He defines this unlawful Magick, upon which ſubject the Reader will not forget the diſtinction heretofore made, Chap. 4. Sect 2. & 7. A Power by which Man works certain wonders, which ſurpaſs ordinary Ʋnderſtanding, which is done, not by any Art, nor by the force of his proper Faculties, nor by the application of natural Cauſes, but by the aſſiſtanc of tha Devil, by virtue of an agreement made with him. Mag. Ʋniverſe. Pag. 1. Lib. 1. in Proleg. Chap. 7. he eſtabliſhes theſe ſorts of Covenants as certain, diſtinguiſhing them into two kinds; thoſe which are made expreſly with intention, and of deliberated purpoſe; And thoſe which are tacitely made. But we ſhall hereafter hear Sennertus explaining himſelf more at large upon this ſubject. However, we find in the ſame place, as well as in Schotus's Books this Maxime eſtabliſhed as certain, Quod Magicae hujus vis omnis nititur pacto, vel tacite vel expreſſo cum Demone, ut probat Delrius, &c. That all the force of this Magick, depends on an agreement made tacitely or expreſly with the Devil, as Delrius proves it, &c.
Sect. 16. This Author ſays further, That from the conſideration of the ends the Magicians have, viz. to act marvelous things by the Devils power, chiefly proceed three ſorts of Witchcraft; for they have ſometimes, no other end but to acquire the Art and Induſtry of producing miraculous effects for their proper advantage or pleaſure; or that of others: they ſometimes endeavour to diſcover things to come, or to know things paſt, and ſuch preſent at are ſecret and hidden, and cannot be diſcovered by any human power; ſometimes they have no other end but to acquire the Power, the Art, and the Means to hurt Men. This is not the place to tell what the Papiſts believe Magicians are able to do, and what in effect they do; becauſe, in the preceding Chapter, one has ſeen what is the power that Popery attributes to the Devil, who are likewiſe capable to effect by the Miniſtry of Men, that is to ſay, of Wizards and Witches, according to the conditions of their Leagues, all that they effect themſelves.
Sect. 17. It will not be, however, beſides the purpoſe, to cite Bodin, who tells you in very preciſe terms, the Second Book, Chap. 4. how Men expreſly make Leagues with the Devil. And I grant that if it be true, that they are ſuch as he ſays, I am obliged to hold with him; theſe People for the moſt execrable of all Men, ſince they renounce God and his worſhip, if they are in the Communion of the Church; or that they abjure their Faith, if they acknowledge not the true God, or if they are of ſome particular Sect, and ingaged in Superſtitions, which is done in an expreſs Covenant, to acknowledge the Devil, and to adore none but him. He adds a little after, Sometimes the expreſs Obligation is but verbal, and without any writing; but ſometimes it is alſo confirmed by writing, for the Devil reſolving to be ſure of them who ſeek him before he propoſes any Covenant between him and them, he makes them give a promiſe in writing (if they can write) and ſign it with their own Blood. He adds, further, that this obligation is made either for two, years, or for a longer time; And as if the Devil feared that thoſe that are wholly obliged to him, ſhould come to retract this, he is not contented to make them renounce God in terms very preciſe; but beſides, he makes an impreſſion upon them.