Histories of Visions Apparitions Prophecies Spirits Divinations, Part 2 · Chapter 26
CHAP. XXVI. From the conviction of Confeſſion.
WHether Magicians and Aſtrologers themſelves, have not plainly and plentifully, diſcovered and acknowledged, the vanity and impiety of Magick and Aſtrology? And whether it be not an Argument irrefragable againſt an Art, or operation: whenas the Arch-Artiſts are ſo far convinc't, as to confeſſe the pravity, and obliquity thereof themſelves? For who can more truly and fully ſet them forth, then they that have given themſelves over to ſtudy and practiſe them? How many things (of old, and of late) have been ſpoken (either through a ſpirit of recantation, a conſcience of conviction, or a ſury of exclamation) by magicians, againſt Magick; and by Aſtrologers, againſt Aſtrology? Hear what one of them ſaith both againſt himſelf, and all the reſt; of what kind or ſort ſoever.
Whatſoever things have here already, and ſhall afterward be ſaid by me; I would not have any one aſſent to them: nor ſhal I my ſelf any further, then they ſhall be approved of by the unit verſal Church, and the Congregation of the faithful—Magicians, and thoſe who were the authors of this Art amongſt the Antients, have been Chaldeans, Aegyptians, Aſſyrians, Perſians, and Arabians; all whoſe Religion was perverſe, and polluted idolatry. We muſt very much take heed, leſt we ſhould permit their errors to war againſt the grounds of the Catholike Religion: For this was blaſphemous, and ſubject to the curſe; and I alſo ſhould be a blaſphemer, if I ſhould not admoniſh you of theſe things in this ſcience. Whereſoever therefore you ſhall find theſe things written by us; know that theſe things are onelyonly related out of other Authors, and not put down by us, for truth; but for a probable conjecture, which is allyed to truth; and an inſtruction for imitation in thoſe things that are true.—Of Magick I wrote (whilſt I was very young) three large books, which I called Of Occult Philoſophie; in which what was then, through the curioſity of my youth, erroneous, I now being more adviſed, am willing to have retracted, by this Recantation: For I have heretofore ſpent very much time and coſt in theſe vanities. At length I grew ſo wiſe, as to underſtand how, and by what reaſons I was bound to dehort others from this deſtruction. For whoſoever do not in the truth, nor in the power of God, but in the deluſions of Devils, according to the operation of theevil ſpirits, preſume to divine, and prophecy, and by magical vanilies, exorciſms, inchantments, love-potions, allurements, and other deviliſh works and deceits, of Idolatry, exorciſing preſtigious things, and making oſtentation of phantaſms, boaſting themſelves to work miracles, preſently vaniſhing: all theſe, with Jannes, and Iambres, and Simon Magus ſhall be deſtinated to the torments of eternal fire.
The antient Philoſophers teach us to know the nature of the genius of every man, by ſtars, their influx, and aſpects, which are potent in the nativity of any one: but with inſtructions ſo diverſe, and differing amongſt themſelves; that it is much diſficult to underſtand the myſteries of the Heavens by their directions, &c.
Cicers following the ſtoicks, affirms that the foreknowing of future things belongs onelyonly to the Gods. And Ptolomie the Aſtrologer ſaith, that they onelyonly that are inſpired with a deity, foretel particular things. To them Peter the Apoſtle conſents ſaying, Propheſying is not made according to the will of man, but holy men ſpake as they were moved by the Holy Ghoſt.
Take heed that you be not deceived by them that are deceived. Neither can the great reading of books direct you here, ſince they are but as riddles. How great writings are there made of the irreſiſtible power of magical Art, of the Prodigious Images of Aſtrologers, of the monſtrous tranſmutations of Alchimiſts, of the bleſſed ſtone, by which, Mydas-like, all mettals that were touched, were preſently tranſmuted into Gold, or Silver. All which are found vain, fictitious, and falſe, &c.—Whatſoever the monſtrous Mathematicians, the prodigious magicians, the envious Alchymiſts, and bewitching Necremancers can do by ſpirits.
See where their Faith is placed, where their hope is repoſed, who endeavour to ſubject the Elements, Heavens, Fate, Nature, Providence, God, and all things, to the command of one Magician: and ſeek for the preſervation of a kingdom from Devils, the enemies of publike preſervation; Saying in their heart with Ochozias, there is not a God in Iſrael, let us go and conſult Beelzebub, the God of Achron, &c.—Are they not delivered over to a reprobate ſenſe, who deſire the certainty of ſecret counſels from the Devil, the father of lies: and hope for victory elſewhere, then from the Lord of Hoſts?— All theſe ungodly follies are wont to bring deſtruction to the admirers thereof: to which truly they who eſpecially confide, are made the moſt unfortunate of all men.—Surely it is unknown to theſe Fools, and Slaves of the Devil for to finde out things to come; and to pronounce truth concerning thoſe things which hang over our heads, and are occult, and from heaven portended unto men; and to effect things which exceed the common courſe of Nature, &c.—O Fools, and wicked! Who by theſe Arts would eſtabliſh a kingdom; by which formerly moſt potent Empires have fallen, and have been utterly overthrown.
It is now time to ſpeak of the Mathematical diſciplines, which are reputed to be the moſt certain of all other; and yet they all conſiſt not, but in the opinions of their own Doctors; to whom much faith is given; who alſo have erred in them not a little. Which Alhumaſar (one of them) atteſts to us, ſaying; that the Antients, even ſince Ariſtotles time, have not plainly known the Mathematicks. For ſeeing all theſe Arts are chiefly converſant about the ſpherical, or round, whether figure, or number, or motion; they are forced at length to confeſſe, that a perfect round, or ſpherical, is no where to be found neither according to Art, nor according to Nature. And theſe diſciplines, although they have cauſed hereſies in the Church, few, or none; yet (as Auguſtine ſaith) they nothing pertain to ſalvation; but rather induce to errour, and recall from God: and (as Hierome ſaith) are not ſciences of piety.
This Arithmetick (vaine and ſuperſtitious) hath brought forth Geomancy, and divination, and cogging, dicing, or chancing, and whatſoever is of that ſort of ſortilegious numerals. Although almoſt all doe adopt Geomancy to Aſtrologie, becauſe of the like judiciall way: and becauſe they draw the power thereof not ſo much from number as motion.—Of this there have written among the Antients, Haly; among the moderne, Gerardus Cremonenſis, Bartholomeus Parmenſis, and one Tundinus. I alſo have written a certaine Geomancy, farre different from that of others: and yet not leſſe ſuperſtitions, and fallacious; or if you will, let me ſay, not leſſe lying then all the reſt.
Neither do I think that to be paſſed over which the Pythagoricks did aſſert; and which others think that Ariſtotle himſelfe believed: ſc. that the elements of Letters doe poſſeſſe their certain numbers; out of which they did divine by the proper names of men: the numbers of the letters of every one being collected in ſumme; which compared, they gave to him the palme, whoſe ſumme exceeded the other; whether it was enquired about warre, or ſtrife, or marriage, or life, or any other the like.—And there are, who by the ſame compute, promiſe themſelves to finde out the Horoſcopes: as I know not whom, one Alchandrius by name, an obſcure Philoſopher, hath delivered concerning them.
Moreover I cannot eaſily ſay, what Pythagoricall myſteries, what Magicall powers, they dream to be in numbers; although divided of things themſelves: yea and dare ſay, that the world could not have been created by God, but by thoſe inſtruments and exemplars: and that the knowledge of all divine things are contained in numbers, as in a rule, of all, moſt certaine. Hence aroſe the hereſies of Marcus, and Magus, and Valentinus, founded on numbers, and proceeding from numbers: who preſumed themſelves able to finde out, and declare divine religion, and innumerable ſecrets of the divine truth, by moſt frigid numbers.—All which are vaine, and feyned, and falſe; neither remaines there any thing of truth to theſe Arithmeticians, but an inſenſate and inanimate number: and yet they ſuppoſe themſelves to play the part of a divine, or divining men, becauſe they know how to number
The Astrologie, which is Aſtronomie (or rather the Astronomie which is Aſtrologie) is wholly fallacious; and much more nugacious then the fables of Poets, whoſe Maſters (bold men in truth, and authors of prodigies) out of an impious curioſity, after their owne fancy, and above humane capacity (as if it were Baſilides the hereticke his Abraxas) fabricate the heavenly orbes; and depaint the meaſures of the ſtarres, their motions, figures, images, numbers, concents; as if they were but of late deſcended downe from heaven, and had been there converſant for ſome time: by which they imagine all things ſtand, are done, and may be knowne. And yet about theſe very things they are greatly diſagreeing among themſelves, and contrary, and repugnant one to another: ſo that I doubt not to ſay with Pliny, it plainly argues the inconſtancy of this Art, and that it is none: in that, teaching the very principles of it, one way thinke, or judge the Indians, otherwiſe the Chaldeans, otherwiſe the Aegyptians, otherwiſe the Mores, otherwiſe the Jewes, otherwiſe the Arabians otherwiſe the Greekes, otherwiſe the Latines; otherwiſe the ancient, otherwiſe the moderne Authors. For, treating of the number of the Spheres; Plato, Proclus, Ariſtotle, Averroes, and almoſt all the Aſtrologers before Alphonſus, a few only excepted, doe number eight Spheres only; yet Averroes and Rabbi Iſaac ſay, that Hermes, and ſome of the Babylonians, placed the new orbe, or ninth ſphere. To which opinion adhere, Azarcheles the More, and Tebith, and the ſame learned Rabbi, Iſaac, and Alpetragus; to which aſſent Albertus the Almaine, of his age (I know not for what famous enterprize of his) called the Great: and all they, who approve of the acceſſe and receſſe of motions. But the junior Aſtrologers now ſurmiſe, that there are ten Orbes; which Albertus himſelfe ſuppoſes Ptolomie alſo to have held Averroes alſo ſuppoſes him to reckon up nine; when as in truth Ptolomie affirmes no more but eight. But Alphontius ſometime following the judgement of Rabbi Iſaac, by ſurname Bazam, held nine Spheres: yet four yeeres after the edition of his Tables, adhering to the opinions of Albuhaſsen the More, and Albategni, he recal'd himſelfe againe to eight. Alſo Rabbi Abraham Avenezra, and Rabbi Levi, and Rabbi Abrabam Zacutus, do ſuppoſe there to be no moveable orbe above the eight: and as touching the motion of the eighth Orbe, and of the fixed Stars, they are very various amongſt themſelves. For the Chaldeans and the Aegyptians affirm it to be carried with one motion onelyonly: to whom aſſent Alpatragus, and of the modern Alexander Aquilinus. But the reſt of the Aſtronomers, from Hipparchus to our times, ſay that it is carried about with many motions. The Talmudiſticall Iewes aſſigne to it a double motion. Azarcheles and Tebith, and Johannes Regiomontanus have aſcribed to it the motion of Trepidation, which they ſay is of acceſſe, and receſſe; above the little circles that are about the head of Aries and Libra. But in this they differ among themſelves: becauſe Azarcheles ſaith, the moveable head cannot be diſtant from the fixt, more then ten parts. But Tebith ſaith, not more then four parts, with ten, and almoſt nine minuts. Johannes Regiomontanus ſaith, not more then eight parts: and therefore the fixed Stars not alwaies varying to the ſame parts of the world; but they conceive them ſometime returning where they began. But Ptolomy, Albategni, Rabbi Levi, Avennezra, Zacutus, and (amongſt the moderne) Paulue Florentinus, and Auguſtinus Ritius (very familiar to me in Italy) affirm the Stars to be moved alwaies and continually, according to the ſucceſſions of ſignes. The latter Aſtronomers attribute a tripple motion to the eighth Sphere; one proper, which we have called that of Trepidation; which is compleated once in ſeven thouſand yeeres: another which they call that of Gyration, from the ninth Sphere, whoſe circumvolution is not finiſhed in leſſe then forty nine thouſand yeeres: the third, from the renth Orbe, which they call the motion of the Firſt moveable, or the motion of Rapture, or the Diurnall; which within a naturall day returns daily to his beginning. Furthermore they who attribut a double motion to the eighth Sphere, doe not all of them agree among themſelves: For almoſt all the modern, and they who admit of the motion of Trepidation, doe argue it to be hurried along in a ſuperiour Sphere: but Albategni, Albuhaſſen, Alfraganus, Averroes, Rabbi Levi, Abraham Zaeutus, Auguſtinus Ritius, doe think that the Diurnall motion, which others think to be the motion of Rapture, is not proper to any Sphere, but is done by the whole Heavens. And Averroes himſelfe ſaith, that Ptolomy (in his book which he inſcribed of narrations) doth deny the motion of Gyration. And Rabbi Levi ſaith, he thinks with Averroes, that the Diurnall motion is done by the whole Heavens. Again, they no more agree, about the meaſure of the motion of the eighth Orbe, and of the fixed Stars. For Ptolomy thinks that the fixed Stars are moved one degree in an hundred yeers. Albategni contends this to be done in ſixty ſix Aegyptian yeers: To whom aſſent Rabbi Levi, Rabbi Zacutus, and Alphontius, in the correction of his Tables. Azarcheles the Moore ſaith, they are moved one degree in ſeventy foure yeeres: Hipparchus in ſeventy and eight. Many of the Hebrews, as Rabbi Ioſue, Moyſes, Maymonides, Rabbi Avenezra, and after them Hay Benrodam, in ſeventy yeeres: Johannes Regiomontanus, in eighty yeers: Auguſtinus Ritius holds the middle betwixt the opinions of Albategni and the Hebrews; thinking that the fixed Stars are not moved one part of the Heavens, ſooner then ſixty yeeres; nor ſlower then ſeventy yeers. But Rabbi Abraham Zacutus (as Ritius tels us) teſtifieth out of the tradition of the Indians, that there are yet in Heaven two Stars Diametrally oppoſite one to the other; which, contrary to the order of ſignes, fulfill not their courſe in leſſe then an hundred forty foure yeeres. Alſo Alpetragus himſelfe thinks, that there are in the Heavens various motions, yet unknown to man; which if it be ſo, there may be Stars and bodies there, to which thoſe motions may agree; which either men cannot diſcerne by reaſon of the exceeding altitude; or no Arts as yet have by obſervation found out. To which Phavorinus the Philoſopher in Gellius, aſſents; in his oration againſt the Genethliacks. It therefore remaines to conclude, that no Aſtronomer as yet hath deſcended from Heaven, who could teach us the inerrant motion truely and certainly. Neither hath the true motion of Mars hitherto been known; which alſo Johannes Regiomontanus complaines of, in a certain Epiſtle to Blanchinus. Alſo one Gulielmus de ſancto Clodoaldo, an excellent Aſtrologer, hath left written the errour of the ſame motion, in his obſervations two hundred yeers ſince and more; and none of the latter hath hitherto corrected either him or it. Moreover it is unpoſſible to finde out the true ingreſſe of the Sunne into the aequinoctiall points: which Rabbi Levi proveth by many reaſons. But what ſhould we ſpeake of thoſe that are found out ſince; how the former have erred about them? For many, with Tebith, have thought the greateſt declination of the Sunne to be continually varied: when nevertheleſſe it is alwaies carried in one meaſure. Yet Ptolomy thought otherwiſe of it; and it wat otherwiſe found out by Rabbi Levi, Avenezra, and Alphonſus. In like manner, concerning the motion of the Sunne, and meaſure of the yeère, they have found it otherwiſe, then Ptolomy, and Hipparchus have delivered. Likewiſe, as touching the motion of the Stage of the Sunne, Ptolomy conceives one thing; but Albategni, and the reſt another. Moreover of the images, and conſiderations of the fixed Stars; the Indians have delivered their opinions after one manner, the Aegyptians after another, the Chaldeans another, the Hebrews another, the Arabians another, Timotheus another, Arſatilis another, Hipparchus another, Ptolemy another, and the moderne writers another. I paſſe by here to tell, how they befoole themſelves about the right and the left principle of the heavens; concerning which St. Thomas Aquinas, and Albertus the Almaine, two ſuperſtitious divines, while they ſeriouſly endeavoured to ſay ſomething, could finde nothing to ſay: neither could any man certainly ever finde out any thing. Moreover the Galaxia, or the milkie circle, what it is, the Aſtrologers are yet ignorant of. I alſo forbeare to lengthen my ſpeech about the excentricks, concentricks, apicycles, retrogradations, trepidations, acceſſes, receſſes, raptures, and other motions, and circles of motions: ſeeing all theſe are not; are neither the workes of God, nor of nature: but monſters of the Mathematicians, and trifles of Feigners, derived from corrupt Philoſophy, and the Fables of Poets; to which nevertheleſſe, as it were to true things, and created by God, or eſtabliſhed in nature, theſe Maſters are not aſhamed to give ſo much Faith, as to referre unto theſe trifling vanities, as unto cauſes, whatſoever things are done in theſe inferiours: and ſay, that thoſe feined motions are the principles of all inferiour motions. Such Aſtronomers as theſe, Anaximenes his mayd hath opportunely caſtigated, by a ſaying not to be deſpiſed; for ſhe uſing to walke abroad with her maſter Anaximenes, who on a certain day going early out of his houſe to inſpect the Starres, while he was ſurely intent in looking up to the heavens, he, unmindſull of the places ſite, fell ſuddenly into a ditch; then ſaid his mayd, I wonder Maſter upon what reaſon you ſhould perſwade your ſelfe that you can foreknow ſuch things as are in Heaven; when as you cannot foreſee thoſe things that are before your own ſeet. The ſame facetious paſſage is reported concerning Thales Mileſius; in like manner reproved by his hand mayd Treſſa. And it is not unlike to theſe, that Tully ſaith; The Aſtrologers while they are ſearching after the coaſtes of Heaven, none of them perceives what is before his own feet. I my ſelfe of a child, have taken in this Art from my parents; and further, I have loſt much time, and labour in it: at length I have learned that this whole art, and every part of it, leaves you no other foundation, but meere toyes and figments of imagination. And it now irketh, and repenteth me of my labour loſt heretofore; and I did deſire to bereave my ſelfe of all memory, and uſe of it, and had long ſince caſt it out of my mind; nor would I ever have reaſſumed it, but that the violent intreaties of ſome potent ones (who are wont ſometimes to abuſe great & good wits, to unworthy artifices) had compelled me to fall upon it again; yea, and my own domeſticall utility did perſwade me, that I ought ſometimes to enjoy their folly, and to obſerve them with trifles, that ſo greatly coveted after trifles. I truly ſay trifles; for what elſe hath Aſtrologie, but meere trifles of Poets and Fables, and portentous figments, with which they faine the heavens to be fully ſtored? Neither doe any kind of men agree more together, then Aſtrologers and Poets doe; excepting that they diſſent about Lucifer and Veſper: the Poets affirming, that on what day Lucifer appeares before the Sunne riſing, on the ſame day it followes the Sunne ſetting; which almoſt all the Aſtrologers deny to be done, beſides thoſe who place Ʋenus above the Sunne: becauſe thoſe Starres which are more remote from us, they ſeem in their riſing to riſe ſooner, and in their ſetting to ſet later. But this diſcord of Aſtrologers about the ſite of Stars and Planets, had I not now remembred it, I had paſſed it by: in as much as it belongs not to Aſtrologers ſo much as Philoſophers. For Plato after the Moon, places the ſecond Sphere of the Sunne (or the Sphere of the Sunne ſecond &c.) the ſame doe the Aegyptians, placing the Sunne betwixt the Moon and Mercury. But Arebimedes, and the Chaldaeans place the Sunne the fourth in order. Anaximander, Metrodorus, Chius, and Crates ſay, that the Sunne is the ſupreame of all, after which the Moon, and beneath theſe the reſt errant, and inerrant. Xenocrates thinks that all the Stars are moved in one and the ſame ſuperficies: and they diſcord no leſſe about the magnitude and diſtance of the Sunne, the Moon, and the reſt of the Stars. Neither is there any conſtancy of opinion amongſt them about the Celeſtials, nor yet truth; neither is that any marvell, ſeeing the Heaven it ſelfe, which they ſearch, is of all other moſt inconſtant, and moſt repleniſhed with trifles and fables; for the very Twelve ſignes, and the reſt of the Boreall and Auſtrall images, had never aſcended up to heaven, but by Fables. And yet the Aſtrologers live by theſe Fables, and impoſe them upon others, and make a gain thereby. But the Poats in the mean while (the egregious inventors of them) grow poore, and hungry.
There remaines yet another ſpecies of Aſtrologie, which they call the Divinatory, or the Judiciary; which treats of the revolutions of the yeers of the world, of nativities, of queſtions, of elections, of intentions and cogitations, of vertues, or powers; for the foretelling, caſting up, eſchuing, or repelling the events of all things future; even of the ſecret diſpoſitions of divine providence it ſelfe. Hereupon the Aſtrologers doe mart, or vent the effects of the Heavens, and the Stars, from yeers moſt remote, and before all memory of things, or the times of Prometheus, or (as they ſay) from the great conjunctions before the Flood. And they affirm that the effects, forces, motions of all living creatures, ſtones, metals, herbs, and whatſoever things in theſe inferiours, doe flow from theſe ſame Heavens, and Starres, and doe altogether depend upon them, and may be ſearched out by them. Verely theſe are incredulous men, and not leſſe impious, in not acknowledging this one thing, that God had already made the Herbs, Plants, and Trees, even before the Heavens and Stars. Moreover, the moſt grave Philoſophers, as Pythagoras, Democritus, Bion, Favorinus, Panaetius, Carneades, Poſſidonius, Timaeus, Ariſtoteles, Plato, Plotinus, Porphyrius, Avicenna, Averroes, Hippocrates, Galenus, Alexander Aphrodiſaeus, Cicero, Seneca, Plutarch, and many more, who have ſearched the cauſes of things from every Art and Science; yet never remit us to theſe Aſtrologicall cauſes: which although they were cauſes, yet becauſe they plainly knew not the courſes of the Stars, and their forces (which is a thing moſt known to all wiſe men) they therefore cannot give a certain judgement of their effects. Neither are there wanting among them (as Eudoxus, Archelaus, Caſſandrus, Hoychilax, Halicarnaſſaeus) moſt skilfull Mathematicians, and many other modern and moſt grave Authors, which confeſſe, that it is impoſſible that any thing certain ſhould be found out concerning the ſcience of ſuch judgements: both becauſe of innumerable other cauſes cooperating together with the Heavens, which muſt be attended together; for ſo Ptolomy bids: as alſo becauſe very many occaſions doe hinder them; as namely cuſtomes, manners, education, ſhame, command, place, geniture, blood, meat, liberty of mind, and diſcipline; ſeeing theſe influxes compell not (as they ſay) but incline. Furthermore, they who have preſcribed the rules of judgements, doe for the moſt part determine ſuch diverſe and repugnant things of the ſame matter; that it is impoſſible for a prognoſticator to pronounce any thing certaine, from ſo many, and ſo various, and diſſonant opinions; unleſſe there be in him ſome intrinſicall ſenſe of things future, and occult; or ſome inſtinct of preſage, or rather occult and latent inſpiration of the Devill, by which, among theſe he may be able to diſcerne, or may be induced by ſome other way, to adhere now to this, now to that opinion: which inſtinct whoſoever wanteth, he (as Haly ſaith) cannot be a Tel-troth in Aſtrologicall judgements. Wherefore now, Aſtrologicall prediction muſt conſiſt not ſo much of Art, as by a kind of obſcure, lot, or chance of things. And as in the books, or games of Lottery, ſometimes ſuch an one is drawn forth, as ſpeaks truth, and hits right; yet not by art, but by chance; ſo it is by chance, and not by art, that vaticinations come forth truely either from the mind, or the mouth of an Aſtrologer. To which Ptolomy atteſts ſaying, the ſcience of the Stars is from thee and from them: meaning, that the prediction of things future and occult, is not ſo much from the obſervation of the Stars, as from the affections of the mind. Therefore is there no certainty of this Art, but it is convertible to all things, according to the opinion which is collected by conjectures, or imagination, or an imperceptible ſuggeſtion of Devils, or ſome ſuperſtitious lot or chance. This art therefore is no other then a fallacious conjecture of ſuperſtitious men, who through the uſe of long time, have made a ſcience of uncertain things: in which, for the beguiling men of their money, they may deceive the unskilfull, and may alſo be deceived themſelves. And if the Art of theſe men be true, and be underſtood by themſelves, whence then bubble out ſo many and ſo great errors in their prognoſtications? But if it be not ſo, doe they not vainly and fooliſhly, and impiouſly, to profeſſe a ſcience of things, that are not, or not underſtood? But the more cautelous of them pronounce not upon futures, ſave obſcurely: and ſuch as may be applied to every thing, and time, and Prince, and Nation. Out of a verſatile artifice, doe they feyne ambiguous prognoſticks; and after that any of them ſhall happen, then doe they gather the cauſes thereof; and after the fact or effect, then doe they eſtabliſh old vaticinations with new reaſons; to the intent they may ſeem to have foreſeen. Juſt as the interpreters of dreames, who when they have a dream underſtand nothing of it for certain: but after that ſomething is hapned unto them, then doe they adopt the dream to that which hapned. Furthermore, ſeeing it is impoſſible, in ſuch a variety of Stars, but to finde ſome of them well, ſome of them ill poſited; hereupon they take occaſion of ſpeaking what they pleaſe; and to whom they will they predict life, health, honours, riches, power, victory, ſoundneſſe, off-ſpring, marriage, Prieſthood, Magiſtracy, and the like: but if they be ill affected to any, to them they denounce deaths, hangings, reproaches, deſtructions, baniſhments, barrenneſſe, deſolation, calamities, &c. not ſo much out of a wicked art, as out of wicked affections, drawing on to deſtruction thoſe men that are credulous to theſe impious curioſities: and oft times committing among themſelves both Princes and people, in deadly ſeditions and warres. If that Fortune fall in with their prognoſticks; and among ſo many ambiguous things, if that one or other of them happen to be true, it is a wonder then to behold how they briſtle, being creſt-ſwolne; and how moſt inſolently they predicate their own predictions. But though they lie daily, and be convinced of lying, then they excuſe it by blaſphemy, or cover one lie with another, ſaying, a wiſe man ruleth over the Stars: when as in truth, neither doth a wiſe man overrule the Stars, nor the Stars a wiſe man, but it is God that ruleth over them both; or elſe they ſay, that ſome ineptitude, or incapacity of the receiver hindred the celeſtiall influxes. And they are angry at them who require any further faith, or proofe. Notwithſtanding theſe circulators finde Princes and Magiſtrates that believe them in all things, and adorn them with publique ſtipends: when as indeed there is no kind of men more peſtilent to a Commonwealth, then thoſe that ſpread vaticinations, and promiſe things future from the Stars, and inſpected Ghoſts, from dreams, and ſuch like artifices of divination. Beſides they are men alwaies offenſive or abominable to Chriſt, and to all that truly believe in him. Of whom Cornelius Tacitus complaineth, ſaying, The Mathematicians (for ſo they vulgarly named them) are a kind of men trecherous to Princes, and deceitfull to thoſe that give credit to them; they have alwaies been prohibited our City, and yet we could never have them expelled thence. Yea and Varro, a grave Author, teſtifieth, that the vanities of all ſuperſtitions have iſſued from the boſome of Aſtrologie. There was in Alexandria a Tribute which the Aſtrologers uſed to pay, called Blacenominon, for the folly of it; becauſe by an ingenuous folly they got their gain; and becauſe that none but fooles and raſh men uſed to conſult them. For if from the Stars be mens lives and fortunes, why feare we? why are we troubled? Rather let us leave theſe to God, and the Heavens, who neither can erre nor doe evill. And ſince we are but men, let us not be over wiſe in high matters, and more then is meet, and above our powers; but only ſo far forth as behooveth humane creatures. And moreover, in as much as we are Chriſtians, let us leave to Chriſt the houres, and to God the Father the moments, which he hath put in his own power. But if our life and fortune be not from the Starres, then doth not every Aſtrologer run in vaine? But there is a kind of men ſo timerous and credulous, which (like as children doe their Goblin tales) more believe, and are more affraid of thoſe things that are not, then thoſe that are: and by how much a thing is leſſe poſſible, they feare it the more; and by how much it is leſſe like to truth, ſo much the more firmly doe they believe it: who truely, if there were no Aſtrologers and Diviners, would die for hunger. And the fooliſh credulity of theſe men, forgetfull of things paſt, and negligent of things preſent, and headſtrong upon things future, doth ſo favour theſe deceivers, that whereas in other men the faith of the ſpeaker is rendred or ſuſpected by one lie, that all the reſt of truths are thereby obſcured? on the contrary, as concerning theſe lying Maſters, one fortuitous truth muſt get credit even to notorious lies. To which truely they who truſt moſt, are rendred of all men the moſt unhappy. As theſe ſuperſtitious vanities are wont to bring deſtruction to their obſervers; which antiquity witneſſeth in Zoroaſtes, Pharaoh, Nebuchadonoſor, Caeſar, Craſſus, Pompey, Diotherus, Nero, and Julian the Apoſtate: who as they were moſt addicted to theſe toyes, ſo they periſhed moſt miſerably in the confidence of them. And to whom the Aſtrologers had promiſed all things fortunate and joyfull; all things fell out moſt dolefull and unfortunate: as to Pompey, Craſſus, and Caeſar; to none of whom they promiſed other, then that they ſhould die old, at home, and with glory; and yet every one of them periſhed miſerably, and untimely. Verily this is a pertinacious and prepoſterous kind of men, who profeſſe themſelves to foreknow things future; and yet are ignorant of things paſt and preſent: and while they profeſſe themſelves to all men, that they can declare all things, although moſt occult, yet very often they know not what is done in their own houſes, in their own beds. Such an Aſtrologer More the Engliſhman taxes in this handſome Epigram.
Thou aery Prophet! to whom every Starre
Opens it ſelfe, and ſtraight way makes a warre,
Of each mans future Fate. Thou haſt a wife
That ope's herſelfe to all; ſhe is ſo rife.
This the Sunne ſees, and all the Stars; and yet
Not one of them forewarneth thee of it.
Saturn's aloofe, as blind as e're; nor can
Though nigh, diſcerne betwixt a ſtone and a man.
The beauteous Moon can with her baſhful eye,
Being a virgin, a virgin onelyonly ſpie,
Jove heeds Europa, Mars, Venus; Venus Mars;
Sol looks to Daphne; and Mercury to Heres,
Hence thy wifes Loves to thee they make not known;
They have enough to do, to tend their own.
Moreover, it is known to all, how the Jewes, Chaldeans, Aegyptians, Perſians, Arabians, do diſſent in the very rules of the Judiciary way: and how Ptolomie rejecteth the whole Aſtrologie of the Antients: and as Avenrodam defends him; ſo Albumaſar inveighs againſt him. And all theſe doth Abraham Avenezra the Hebrew laſh. To conclude, Dorothaeus, Paulus, Alexandrinus, Epheſtion, Maternus, Homer, Tebith, Alchiudus, Zahel, Meſſahalla, and almoſt all the reſt conceive and think otherwiſe. And ſince what they ſay, they cannot prove to be true; they only defend themſelves by way of experiment: neither do they all of …em unanimouſly agree even about that. Neither do they differ leſſe about the proprieties of the houſes; out of which they prole the predictions of all events: which Ptolomie aſſignes one way, Heliodorus another, Paulus another, Manlius another, Maternus another, Porphyrius another, Abentagel another, the Egyptians another, the Arabians another, the Greeks and Latines another, the Antients another, the Modern another. And for as much as it is not evident amongſt them, after what manner they ought to conſtitute the beginnings, and the ends of thoſe houſes ſince the Antients fabricate them after one faſhion, Ptolomie after another, Campanus after another, Johannes Regiomontanus after another: whence it comes to paſs, that they themſelves by their own obſervations, do diminiſh all faith and credit to themſelves; in that divers of them do aſcribe divers properties to the ſame places; and not only ſo, but beginnings alſo, and ends. An impious kind of men! who attribute thoſe things to the ſtars, the ſtars, that are belonging to God alone: and do make us free-born, to be the ſtars born ſlaves. And whereas we know that God created all things good; they deliver that there are certain ſtars malevolous, and authors of wickedneſſes, and of evil influxes: not without the greateſt injury of God, and the heavens, that may be, defining that in thoſe coeleſtials, and in that divine Senate, evils, and wickedneſſes are decreed to be done. And impute wholly to the ſtars, whatſoever is committed by us, through the fault of our own will; and what may fall out againſt order in nature, through the fault of the matter. Yea they fear not to teach moſt pernicious hereſies, and infidelities; namely, while they propheſſe with impious temerity, that the gift of Prophecy, the power of Religion, the ſecrets of Conſcience, the command over devils, the vertue of miracles, the efficacy of ſupplications, and the ſtate of the life to come, do all depend upon the ſtars, are vouchſafed by them, and may be known from them. For they ſay, that the ſtar of the Twins aſcending, with Saturn, and Mercury joyned under Aquarius, in the ninth coaſt of heaven, a Prophet muſt be born: and that therfore the Lord Chriſt was excellent in ſo many mighty works becauſe in the ſame place, he had Saturn in Gemini. Alſo the ſects of Religion, over which they place Jupiter as chief patron, they diſtribute by commixtion of other ſtars: ſo as Jupiter with Saturn, ſhould make the Religion of the Jews; with Mars of the Chaldeans; with Sol of the Egyptians; with Venus of the Saracens; with Mercury of the Chriſtians; with Luna, that of Antichriſt, which they ſay is yet to come. And that Moſes, from Aſtrological rules and reaſons, inſtituted the Sabbath of the Jews, to be obſerved as a Religious day: and that the Chriſtians therefore do erre in not reſting from labour, and keeping holy day on the Jewiſh Sabbath, ſeeing it is Saturns day. Alſo they think that the fidelity of every one, towards men, or towards God, and profeſt Religion, and ſecrets of Conſcience, may be deprehended from part of the Sun, and from the third, ninth, and eleventh houſes of heaven: and they delivering many rules of foreknowing the thoughts, and as they ſay, the intentions of men. And they ſet up the coeleſtial configurations as the cauſes of the very miraculous works of divine omnipotence; as namely, of the univerſal flood, of the Law given by Moſes, and of the virgins child-birth: and they fable, that the death of Chriſt the Redeemer of man-kind, was the work of Mars: and that Chriſt himſelf, in his miracles, uſed the election of hours, in which the Jews could not hurt him, while he went up to Jeruſalem; and therefore he ſaid to his Diſciples diſwading him, are there not twelve hours of the day? They ſay moreover, that whoſoever hath Mars happily placed in a new houſe of heaven; he ſhall, by his ſole preſence, expel devils out of the poſſeſſed. And he that ſhall make ſupplication to God, the Moon and Jupiter, with the Dragons head, being conjoyned in the middle heaven; ſhall obtain all things, whatſoever he ſhall ask. And further, that the felicity of the life to come is beſtowed by Jupiter and Saturn. And that if any man in his geniture▪ hath Saturn happily conſtituted in Leo; his ſoul, after this life, being freed from innumerable miſeries, ſhall paſſe to heaven, the firſt beginning of its original, and be applyed to the Gods. But for all this, to theſe execrable fopperies, and pernicious hereſies Petrus Apponenſis, Roger Bacon, Guido Bonatus, Arnoldus de nova villa, Philoſophers; and Alyanenſis, a Cardinal, and a Theologue, and divers other Doctors of a Chriſtian name (not without an infamy of hereſie) do ſubſcribe: yea and dare teſtifie, and defend, that they have experienced theſe for truth. But Johannes Picus Mirandula of late yeers, hath written againſt Aſtrologers, in twelve Books; and that in ſo great copiouſneſſe, that ſcarce any argument hath eſcaped him: as alſo with ſo great efficacy; ſo that hitherto, neither Lucius Balnutius, an eager propugnator of Aſtrologie, nor yet any other defender of this Art, could ſave it from thoſe reaſons, that Picus hath brought againſt it. For he proveth, by moſt ſtrong arguments, it to have been the invention not of men, but of Devils. Which ſelf-ſame thing Firmianus ſaith; by which they have endeavoured to aboliſh all Philoſophie, Medicine, Laws, and Religion, to the utter extermination of man-kind. For firſt, it detracts from the faith of Religion, it extenuates miracles, it takes away providence: while it teaches that all things come to paſſe by the force of conſtellations, and that they doe depend by a fatal neceſſity upon the ſtars. Moreover it patronizes vices, excuſing them as deſcending from heaven upon us. It defiles and overthrows all good Arts; eſpecially Philoſophie; traducing cauſes from true reaſons, to fables; and Medicine in like manner, turning from natural, and effectual remedies, to vain obſervations, and perverſe ſuperſtitions, deſtructive both to body and minde. Further, it utterly undoes Laws, manners, and whatſoever Arts of humane prudence: while it would have Aſtrologie onelyonly conſulted, at what time, after what maner, and by what means any thing is to be done; as if it alone, drawing its authority over all down from heaven; did hold the ſcepter over life, manners, and all both publike and private matters; and as if all other things were to be reputed vain, that did not acknowledge it for patron. Indeed an Art moſt worthy for devils to profeſſe from the firſt, to the deceit of man, and diſhonour of God. Moreover the hereſie of the Manichees, wholly taking away all liberty of will, flowed not elſwhere, then from the Aſtrologers falſe opinion, and doctrine of Fate. From the ſame fountain alſo ſprung the hereſie of Baſilides, who pronounced 365. heavens, made of one another by ſucceſſion and ſimilitude, and the oftenſion of theſe to be the number of the dayes of the yeer (or the number of the days of the yeer to be the oftenſion of theſe) aſſigning to every one of them certain principles, and vertues, and Angels, and feigning names for them: but the chief of them all is Abraxas; which name, according to the Greek letters, containeth in it 365. which namely are the local poſitions of thoſe heavens commentitiouſly diviſed by it. Theſe things are therefore ſhown, that ye may know, that Aſtrology is the begetter of hereticks. Furthermore, as all the moſt eminent Philoſophers do explode this divinatory Aſtrologie: ſo Moſes, Eſaias, Job, Jeremias, and all the other Prophets of the old Law, do deteſt it. And of the Catholike Doctors, Auguſtin cenſures it as meet to be expelled Chriſtian Religion; Hierome diſputes it to be a kinde of Idolatry; Baſil, and Cyprian do deride it; Chryſoſtome, Euſebius, and Lactantius, do refute it; Gregory, Ambroſe, and Severianus inveigh againſt it; the holy Toletane Councel forbids, and damns it; alſo it was anathematized in the Synod of Martin, and by Gregory the younger, and by Alexander the third, Popes; and was puniſhed by the civil Laws of the Emperours. Among the antient Romans under Tiberius, Vitellius, Diocleſian, Conſtantine, Gratian, Valentinian, and Theodoſius the Emperours, it was prohibited the City ejected, and puniſhed; and by Juſtinian himſelf condemned capitally, as is manifeſt in his Code.
This place admoniſhes me to ſpeak of the other Arts of divination, which yield vaticinations not ſo much by obſervation of the coeleſtials, as of inferiour things, having a certain ſhadow, or imitation of the coeleſtials: that they being underſtood ye may the better know this Aſtrological Tree, from which do fall ſuch fruit: and from which, as a Lernaean Hydra, a beaſt of many heads is generated. Amongſt the arts therefore that are haſty to divine for their own gain, Phyſiognomy, Metopoſcopy, Chiromancy, Aruſpicy, the Speculatory, & the Onirocritical, which is the interpretation of dreams, and the Oracles of the furious, here challenge their ſeat. Now all theſe artifices are of no ſolid doctrine, neither do conſiſt of any certain reaſons but inquire of occult things, either by fortuitous lot, or agnition of ſpirit, or certain appearing conjectures, which are taken up from quotidian obſervations of long time. For all theſe prodigious arts of divination are wont to defend themſelves no other way, but by the title of experience, and to extricate themſelves out of the bonds of objections; ſo often as they teach or promiſe any thing above faith, and beſide reaſon. Of all which it is thus commanded in the Law; There ſhall not be found among you any one that maketh his ſon, or his daughter to paſſe through the fire, or that uſeth divination, or an obſerver of times, or an inchanter, or a witch, or a charmer, or a conſulter with familiar ſpirits, or a wizzard, or a Necromancer. For all that do theſe things are an abomination unto the Lord.
Phyſiognomy, following from the inſpection of the whole body, preſumeth it can by probable ſigns attain to know, what are the affections of body, and mind, and what a mans fortune ſhall be: ſo far forth as it pronounceth him Saturnial, or Jovial; and him Martial, or Solar; another Venereal, Mercurial, or Lunar: and collecting their horoſcopes from the habitude of the body; and from affections tranſcending, as they ſay, by little and little, unto cauſes namely Aſtrological; out of which they afterward trifle as they liſt.
Metopoſcopy, out of a ſagacious ingenie, and learned experience, boaſts her ſelf to foreſent all the beginnings, the progreſſes, and the ends of men; out of the ſole inſpection of the forehead: making her ſelf alſo to be the pupil of Aſtrologie.
Chiromancie feigns ſeven mounts in the palm of the hand, according to the number of the ſeven Planets; and ſuppoſes it can know from the lines there to be ſeen, what a mans complexion is, what his affections, and what his fortune, &c.—But we need no other reaſon to impugn the error of all theſe Arts, then this ſelf-ſame, namely, that they are void of all reaſon. Yet very many of the Antients have written of theſe, &c.—But they all can deliver nothing beyond conjectures, and obſervations of experience. Yet, that there is not any rule of truth to theſe conjectures, and obſervations is manifeſt from this; becauſe they are voluntary figments; and upon which their teachers, even of equal learning and authority, are not agreed.—But this trifling kind of men is wont ſo to doat through the inſtinct of devils, drawing them from error into ſuperſtition, and from this by degrees into infidelity.
To the art of Augury they make faith, who teach that certain lights of preſagition do deſcend from the coeleſtials, upon all thoſe inferior living creatures: as certain ſignes conſtituted in their motion, ſite, geſture, going, flight, voice, meat, colour, work, event: by which, as by a certain ingraffed hidden force, and firm conſent, they ſo agree with the coeleſtial bodies, with whoſe powers they are affected; that they can preſage all things whatſoever that the coeleſtial bodies intend to do, whereupon it is manifeſt, that this divination followes not, but from conjectures, partly taken from the influences of the ſtars, as they ſay: and partly from certain parabolical fimilitudes: then which nothing can be more fallacious. Wherefore Panaetius, Carneades, Cicero, Chryſippus, Diogenes, Antipater, Joſephus, and Philo, have derided it; the Law, and the Church, hath condemned it.
They who endeavour to perſwade that nothing is dream't in vain ſay; that like as the coeleſtial influxes do produce divers forms in corporal matter: ſo from the ſame influxes in the phantaſtical faculty, which is organical, there are phantaſms impreſſed by the coeleſtial diſpoſition, conſentaneous to the producing any kind of effect; eſpecially in Dreams; becauſe the mind is then more freed from the body, and external cares, and ſo receives thoſe divine influxes more freely: whence it comes to paſſe that many things are made known in dreams to men ſleeping, which are concealed from them waking. By this reaſon chiefly they labour to reconcile an opinion of truth to dreams: and yet of the cauſes of dreams, both intrinſical, and extrinſical, they do not all of them agree in one opinion, &c.—Of dreams nothing is delivered but meer dreams, &c.
To theſe dreamers, we may number thoſe, who give a faith of divinity to the vaticinations of madmen: and think they have attained to a divine preſcience of things to come, who have loſt all knowledge of things preſent, all memory of things paſt, together with all humane ſenſe: and that mad men, and ſleepers ſee thoſe things, which wiſe men and waking are ignorant of: as if God were neerer to them then to the ſound, watchful, intelligent, and premeditating. In truth, they are unhappy men, who believe theſe vanities, and obey theſe impoſtures; who cheriſh theſe kind of artificers, and ſubmit their wits, and faith, to theſe their vain deluſions.
All theſe artifices of divination have their rooting, and foundation in Aſtrologie. For whether the body, the face, or the hand be inſpected; whether a dream, or a prodigie be ſeen; whether an auſpicie, or a Fury be inſpired; they conſult to erect a figure of Heaven; out of whoſe tokens, together with conjectures of ſimilitudes & ſigns, they hunt for opinions of things ſignified, and ſo all Divinations challenge to themſelves the Art, and uſe of Aſtrologie; and confeſſe this to be as it were the key to the neceſſary knowledge of all ſecret things. Wherefore, all thoſe arts of divination, how far they are from truth they plainly diſcover themſelves in this; in that they uſe principles ſo manifeſtly falſe, and feigned by a poeticall temerity: which neither are, nor have been, nor ever ſhall be; yet are they made the cauſes, and ſignes to which all events of things are to be referred, contrary to all evident truth.
Magick is ſo neer joyned to, and of affinity with Aſtrologie; ſo that he who profeſſeth Magick without Aſtrologie, doth nothing, but erreth altogether.
There is an Art given to mortal men, whereby they might generate certain latter things, not partaking of truth, and divinity, but might deduce certain images like unto themſelves: and Magicians, moſt audacious men, have gone ſo farre to perpetrate all things, that old and ſtrong Serpent, the promiſer of Sciences, eſpecially favouring them, that they, like to him, Apes, have endeavoured to emulate both God and nature.
To ſuch a height of madneſſe ſome of the Magicians are grown, that from diverſe conſtellations of the Stars, through internals of times, and by a certain reaſon of proportions, being rightly obſerved, they think that a fabricated image of the heavenly creatures may with a becke receive the ſpirit of life and underſtanding, whereby it may anſwer thoſe that conſult it, and reveale the ſecrets of hidden truth. Hence it is plain; that this naturall Magick ſometimes enclined towards Goetie and Theurgie, is inſnared very often in the wiles and errours of evill ſpirits.
Of ceremoniall Magick there are two parts, Goetie and Theurgie. Goetie unfortunately began by the commerce with unclean ſpirits, compacted of the rites of wicked curioſity, unlawfull charms, and deprecations, is exerated, & baniſhed by the verdicts of all Lawes.—Theſe are they who carry about them familiar ſpirits—doe feigne themſelves to prophecy.—Some of them ſtudy to call and compell evill ſpirits adjured by ſome certain powers, eſpecially of divine names, &c.—Others moſt wicked, and by miſchiefe deteſtable, and to be puniſhed with all fires, ſubmit themſelves to devils, ſacrifice to them, and adore them, and are become guilty of idolatry, and the vileſt abaſements; to which crimes if the former be not obnoxious, yet they expoſe themſelves to manifeſt dangers. For even compelled divels doe watch, to the intent they may alwaies deceive us in our errours. From this Sect (or rather ſinke) of the Goeticks have iſſued all theſe books of darkneſſe, &c.—excogitated by men of deplored wits.—Which books to him that more acutely looks into them, and into the canon of their precepts, the cuſtome of rites, the kind of words, and characters, the order of extruction, and the inſulſate phraſe, doe openly bewray themſelves, to containe nothing elſe but mere toyes, and impoſtures; and to be pulcht up in latin Hims by the forlorne artificers of perdition, ignorant of all ancient Magick, out of certain profane obſervations, mixt with the ceremonies of our religion, many unknown names and ſeales inſerted; that they might terrifie the rude and ſimple, and be an amazement to the ſenceleſſe, and ſuch as know not good Letters.—But this is the reaſon why theſe Goeticks onelyonly make uſe of evill ſpirits; becauſe good Angels will hardly appeare; for they expect the command of God, and aſſemble not but with men of clean heart, and holy life; but the evill ones eaſily exhibite themſelves to be invoked, falſly favouring, and belying a divinity, are alwaies at hand, to deceive by their ſubtilty, to the intent they may be worſhipped and adored.
Many think that Theurgie is not unlawfull, as if this were governed by good Angels, and a divine power: when as very often under the names of God, and Angels, it is obſtringed with the fallacies of evill ſpirits.—Of this ſchoole are the art Almadel, the art Noterie, the Pauline art, the art of Revelations, and many more of the ſame ſuperſtition; which are ſo much the more pernicious, as to the unskilfull they ſeem the more divine.
The Cabalie is an art (as is reported) very ancient, and yet the name hath not been known among Chriſtians but of later times. — This art of Cabalie, which the Hebrews ſo boaſt of, I ſometimes have ſearched with much labour; and I finde and confeſſe it to be nothing elſe but a meer rapſodie of ſuperſtition, & a certain theurgicall magick, but if proceeding from God (as the Jews boaſt) it any whit conduced to the perfection of life, to the ſalvation of men, to the worſhip of God, & to the underſtanding of the truth; verily that Spirit of truth, which (the Synagogue rejected) came unto us to teach us all truth, would not have concealed it from his Church until theſe laſt times, which truly knoweth all things that are of God.—But that we try, and ſee, that by the revolutions (as they call them) of this art, wonderful ſentences of great myſteries are wreſted out of ſacred Letters; the whole is nothing elſe; but a certain playing upon Allegories; which idle men, buſied in every letter, point and number (which this tongue, and the manner of writing eaſily ſuffer) do feign & refeigne at their pleaſure.—Therefore this Cabalie of the Iewes is nothing elſe but a certaine pernicious ſuperſtition, which collecteth, divideth, transferreth words, and names, and letters ſcatteringly placed in the Scripture; and as they liſt making one thing of another, they diſſolve the parts of truth, the ſpeeches, the inductions, and making parables here and there of their own fictions, they would adopt unto them the words of God, defaming the Scriptures, ſaying, that their figments do conſiſt of them, they calumniate the Law of God by their impudently extorted ſupputations of dictions, ſyllables, letters, numbers; they attempt to inferre violent and blaſphemous proofe of their perfidiouſneſſe. Furthermore, being puft up with theſe trifles, they boaſt themſelves to finde out, and to know the ineffable myſteries of God, and ſecrets that are above the Scriptures; by which they are not aſhamed to lie with great boldneſſe, and without bluſhing, that they themſelves can prophecy and work miracles and mighty works.
But let us return unto Magick, parcell whereof is the artifice of preſtigious things, that is, of illuſions; which are only done according to appearance, by which Magicians ſhew phantaſms, play many miracles by circulatory frauds, and cauſe dreams: which is done not ſo much by Goeticall incantations, imprecations, and deceits of devils; as alſo by certain vapors of perfumes, lights, phyltres, collyries, alligations, and ſuſpenſions; and beſides by rings, images, glaſſes, and ſuch like drugs and inſtruments of magicall art, and by a naturall and celeſtiall vertue. Alſo many things are done by a prompt ſubtlety and induſtry of hand; of which ſort we ſee ſome are done daily by Stageplayers and juglers, which therefore we call Chiroſophiſts, that is, ſlight-handed.—And now, by what hath been ſaid, it is plaine, that Magick is nothing elſe but a collection, or compact of idolatry, Aſtrologie, and ſuperſtitious Medicine. And now alſo there is, by Magicians, a great company of Hereticks riſen up in the Church, who as Iannes and Iambres reſiſted Moſes, ſo have they reſiſted the Apoſtolicall truth.
All this is uttered againſt them by our Arch magician, I mean Cornelius Agrippa: not a little to the like affect might be collect…d out of another of them, namely Johannes Trithemius; yea undoubtedly, he that had but the opportunity to peruſe their Authors (old, and of late) needs for their confutation, to urge them with no more, then their own confeſſion. OnelyOnly I would aske of them this one thing, what doe they think of this one Magician, for this one act of his? Whether doe they conceive him (in charity) to have thus confeſſed, retracted, recanted, repented returned? &c. or, doe they uncharitably account him for it, to be humorous, cynicall, ſatyricall, invective, diſtracted, mad, malecontent, &c? And whether for this one undertaking of his will they have him called a Philoſopher, a Daemon, an Heroe, a God, all things, or nothing? Does not he himſelfe tell us, what kind of cenſure he ſuſpects from all kinds of Mag-aſtro-mancers? Alas (quoth he) with how many of their machinations will they oppugne me? with how many devices will they aſſaile me? with what ignominies will they perſecute me? — The impious Mathematician will preſcribe me both earth and heaven. — The ſortilegious Pythagoriſt will ſuppute for me unlucky numbers. The pointing Geomantick will caſt unhappy figures, and project for me a priſon, and ſorrow.—The Fatall Aſtrologers will threaten any hanging, and by a ſlippery turning of the heavens, inhibit my aſcent to the Gods above. The menacing Diviner will ominate all manner of evill to me. The importunate Phyſiognomiſt will defame me for frigide, and inſufficient. The doting Metopoſcopiſt will pronounce me for a brainſick Aſſe. The fatidicall Chiromantiſt will divine all things ſiniſterly of me. The preſaging Aruſpex will exaugurate me with all manner of ill luck. The portentous Speculator wil ſend revengefull flames of Iupiter, and fires of preſaging thunder. The dusky Oniropoliſt, or Dream-teller will affright me with nocturnall Ghoſts and Goblins. The furious Vaticinator wil deceive me with an ambiguous Oracle. The prodigious Magicians wil tranſform me (as another Apuleius or Lucian) not into a golden, but peradventure into a dirty Aſſe. The black Goeticke wil perſecute me with Spectres and Spirits. The ſacrilegious Theurgiſt wil conſecrate my head to the Crows, or perhaps to the Jakes. The circumciſed Cabaliſts wil imprecate their curſe upon me. The old doting praeſtigator will repreſent me as an headleſſe Eunuch, &c. To conclude therefore in a word, ſince this is the ſuſpition of one of their own, what then muſt another expect from them? But (God be bleſſed) we are taugh to diſcover their madneſſe, and deſpiſe their malice, by a better light, and ſtrength, then all their own confeſſions can afford us.
End of the text · John Gaule, Histories of Visions Apparitions Prophecies Spirits Divinations (1657)