To whome, when, where, and after what sort, Spirites do
appeare, and what they do worke.

B Y all these examples we may plainly perceiue, that many strange things are obiected to mens senses, and that sometimes Spirits are sÉene and heard, not only (as some haue thought, as Plutark witnesseth in the life of Dion) of children, women, sicke folkes, dottards, and otherwise very plain and simple creatures, but also to men of good courage, and such as haue bin perfectly in their wits. Yet it may not be denied but that there appeare many more vnto some, than vnto other some, as vnto trauellers, watch-men, hunters, carters, and marriners, who leade all their life not only in the day time, but also in night, in iourneying, in the water, woods, hills and vallies. You shall mÉete with some one who neuer sawe nor heard any of this geare in all his life time, and contrariwise, there be other some which haue sÉene and heard very many such like things.

So there are some which very sildom chance vpon Serpents, and againe, many there are which oftentimes mÉete with them in their iourney. The common people say, that those whose natiuities chance vpon the Angaries (for so they terme the foure seasons of the yeare) do sÉe more store of spirits, than those which are borne at other times, but these are mÉere trifles. Those which are stedfast in true faith, sÉe or heare such things more sildome than superstitious people, as in all other things. He that is superstitious, vseth some blessing (as they call it) to heale his Horsses disease, and it taketh good effect: he enchaunteth a Serpent, and it cannot once mooue out of the place. He applieth a blessing to staunche blÉedyng, and it stoppeth presently: He taketh a hollie rod, or twisted wand inchanted, & it will moue where a mettle mine is: but he that is of a sounde fayth and doth despise these things, (for he knoweth well they are contrary to the word of God, and also to the Popes decrÉes) albeit perchaunce he practise such things, yet notwithstanding he can bring nothing to passe. And so also it chaunceth that he seeth spirites and vaine visions, a great deale more seldome than superstitious men do, for hÉe knoweth well what hÉe ought to dÉeme and iudge of them. There are some kinde of men, who thinke it a gay thing, if many such straunge sights appeare vnto them.

There were farre many more of these kindes of apparitions and myracles sÉene amongest vs, at such times as we were giuen vnto blindnesse and superstition, than since that the Gospell was purely preached amongest vs: the cause whereof I will shewe hereafter.

And moreouer it commeth oftentimes to passe, that some one man doth heare or sÉe some thing most plainly, when an other which standeth by him, or walketh with him, neyther seeth, nor heareth any such matter.

We reade in the historie of Heliseus, that he sawe chariottes of fire, and many horsmen vpon the toppe of the Mountaine: and yet his seruaunt sawe nothing vntill the Prophet prayed vnto the Lord, that he would vouchsafe for his confirmation and consolation, to open his eyes that he might also behold this notable miracle. So likewise we reade in the 9. chapter of the Actes of the Apostles, that Christ ouerthrew Paule before Damascus, and that he spake vnto him, and his companions also hearde the voice. Afterwardes in the 22. chapter, Paule himselfe shewing vnto the people in the presence of Lycias, in the Castle at Hierusalem, what had happened vnto them, saith that they heard not the voice of him that talked with him: which two places are not repugnant, for the meaning is, that they heard a voyce or sounde indÉede, but they vnderstood not what the Lord had sayd vnto him.

Plato writeth in his dialogue called Theages, that Socrates had a familiar spirit, who was woonte to put him in mynd to cease from labouring, when that which he attempted should haue no happie successe. This spirit he himselfe sawe not, and other men hearde not. They say that sometimes Children doe sÉe certaine things, which other men see not, and by a certaine peculiar operation of nature, some men behold that which others in no wise can perceiue.

As touching the time when spirits appeare, we reade in histories that it shall be after a thousand yeares which God hath appoynted, in the which time Sainte Iohn prophesied Apocalips. in the Apocalips, that Sathan shoulde be lette loose, that is to saye, errours and superstition, and al kinde of mischÉefe shuld abound, and many spirits appear euery where: for men gaue them more credite, than the Scriptures. If a spirit appeared, or was heard to say in case these or those things be decreed, to wit, vowed Pilgrimage, and erecting Chappelles, and that this shall be an acceptable kinde of worship vnto God, the Bishoppes and paryshe Priestes weighed not whether those things were agrÉeable to the word of God or no, &c. Spirits appeared in old time, and do appeare still in these dayes both day and night, but especially in the night, and before midnighte in our first slÉepe. Moreouer, on the frydayes, satterdayes, and fasting dayes, to confirme superstition. Neither may we maruell, that they are heard more in the night, than in the day time. For he who is the author of these things, is called in the holye Scriptures the Prince of darkenesse, and therefore he shunneth the light of Gods word.

And albeit these are heard or sÉene in al places, yet are they most especially conuersant in the fieldes where battels haue bene fought, or in places where slaughters haue bene made: in places of execution; in woods into the which they have coniured deuils being cast out of men: in Churches, Monasteries, and about Sepulchers, in the bounds of countries, and buts of lands: in prisons, houses and towers, and sometime also in the ruines and rubbish of Castles.

God threatneth the Babilonians in the 13. chap. of Esay, that Spirits and Satyres shal daunce where their magnificent houses and Pallaces were, where they were wont to lead their daunces. And in his 34. chapter, where he threatneth destruction vnto all nations and enemies of God, he saith: In the ruinous and tottering Pallaces, Castles, and houses, horrible spirites shall appeare with terrible cries, and the Satyro shall call vnto her mate, yea and the night hags shall take their rest there. For by the sufferaunce of God, wicked diuels worke straunge things in those places where men haue exercised pride and crueltie.

The maner of appearing of spirits, is diuers and manifold, as it appeareth by those things which I haue alleaged before. For they shewe themselues in sundry sorts: sometimes in the shape of a man whom we know, who is yet aliue, or lately departed: and otherwhile in the likenesse of one whom we know not.

I heard of a graue and wise man, which was a Magistrate in the Territorie of Tigurie, who affirmed, that as he and his seruant went through the pastures, in the sommer very early, he espied one whome he knew very well, wickedly defiling himselfe with a Mare, wherewith being amazed, he returned back againe, and knocked at his house, whome he supposed he had sÉen, and ther vnderstood for a certaintie, that he went not on foote out of his chamber y? morning. And in case he had not diligently searched out y? matter, the good & honest man had surely bin cast in prison, and put on the rack. I reherse this history for this end, that Iudges should be very circumspect in these cases, for y? diuell by these means doth oftentimes circumuent y? innocent. Chunegunda wife vnto Henry the 2. Emperour of y? name, was greatly suspected of adultery, and thereuppon many false rumors scattered, that she was too familiar with a certaine yoong man in the Court, for the Diuell in the likenesse of the same yoong man, was oftentimes sÉene come out of the Empresse Chamber. But she afterwards declared her innocencie by treading vppon hotte glowing ploughshares, (as the custome was then) without any hurting her fÉete, as witnesseth Albertus Cranzius, in his fourth booke, and first Chapter of his Metropolis.

We reade that many spirites haue appeared vnto certaine Hermites and Monkes in the shape of a woman, alluring and intising them to filthie lust. They appeare also in the fourme of brute beastes, sometime foure footed, as of a Dogge, a Swine, a Horsse, a Goate, a Catte, or a Hare: and sometimes of foules, and crÉeping wormes, as of a Crow, a night Owle, a schritch Owle, a Snake, or Dragon, whereof the Gentiles had great plentie in their Temples and houses, and nourished them, as we may reade euery where in the Poets. Spirits haue sometimes appeared in a pleasaunt fourme, and sometimes in a horrible shape. At one time some hath bene sÉene ryding on horsebacke, or going on foote, or crawling vppon all foure. At an other time hath appeared a man all burning in fire, or beraide with blood: and somewhile, his bowelles haue sÉemed to traile out, his belly being as it were ripped vp. Sometimes a shadow hath onely appeared: sometimes a hand, sometimes an instrument, as a staffe, a sworde, or some such lyke thing which the spirite helde in his hande. Sometimes he appeared in maner of a bundle of hey, burning on fire: another while onely a hoarse kinde of voyce was heard. Sometimes a spirit hath bene heard walking in the inner parte of the house, turning the leaues of a Booke, or telling money, or playing at dice, or bounsing against the wall. And sometimes there is heard a terrible noyse or clappe, as if a peale of Gunnes were discharged hard at hand. And spirits sometimes, taking a man by the arme or by the haire of the head, haue walked with them.

Olaus Magnus in his third booke and eleuenth Chapter De Gentibus Septentrionalibus, writeth, that euen in these our dayes, in many places in the North partes, there are certaine monsters or spirites, which taking on them some Daunces of Spirits. shape or figure, vse (chiefly in the night season) to daunce, after the sounde of all maner of instruments of musicke: whom the inhabitants call companies, or dances of Elues, or Fairies. Somewhat also is to bee reade touching this Saxo. matter in Saxo Grammaticus, in his historie of Denmarke. Pomponius Mela. Such like things are those which Pomponius Mela reporteth in his third booke of the description of Aethiopia, that in Mauritania beyonde the Mount Atlas, many times in the night season are sÉene great lightes, and that tinkling of Cymballs, and noyses of Pipes are also heard, and when it Solinus. is daylight no man appeareth. Solinus writeth in his thirtie eight and fortie foure chapters, that in this same Mountaine, Ægiptians vse euery where to leade their daunces: of whom also Plinie maketh mention in his first booke and first Chapter. Men holde opinion, that they are Panes, Faunes, and Satyres, of whom the olde writers haue mentioned many things.

Saint Hierome writeth in the life of Paule the Hermit, that an Hippocentaure, appeared vnto S. Anthonie, in the same shape which is described of the Poets. In a stonie valley (saith he) he espied a Dwarffe of a small stature, hauing a crooked nose, and his forehead rough with hornes: the hinder part of his bodie, and his fÉete like vnto a Goate. Anthony nothing amazed with this sighte, taketh vnto him the shield of faith, and the brestplate of hope, lyke a good warriour. Notwithstanding the foresayde creature presented him with Dates, to refresh him in his iourney, as witnesses of peace and friendship. Which when Anthonius vnderstood, he staide, and enquiring of him what he was, receiued this answere. I am (quoth he) a mortall creature, and one of the inhabitants of this desart, whome the Gentiles, being deceiued with many errors, dooth worship, calling vs Faunes, Satyrs, and night Mares.

And I am sent as Embassador from our company, who earnestly besÉech thÉe, that thou wilt pray vnto the God of all creatures for vs, whom we acknowledge to be come into the world, to saue the same, &c.

And here we may in no wise ouerpasse in silence, that notable historie which Plutarch in his booke De fectu oraculorum, (translated by that learned man Adrianus Turnebus) reciteth in these words. Touching the death of diuels, I haue heard a certaine historie of one who was neither foolish, nor accustomed to lye. For it was Epitherces, my countreyman, a professour of Grammer, father vnto Æmilianus the Rhethoritian, of whome some of you also haue heard the same: He told me, that when he once tooke ship, meaning to go into Italie, because he carried with him not only great store of marchandise, but also very many passengers, in the euening when they were about the Islands EchinadÆ, the wind quite ceased, and that the shippe driuing in the Sea, being brought at the last vnto Paxe, many then waking, and many also quaffing after they had supped, sodeinly there was heard a voyce of one which called Thamus, in such sort that euery man maruelled. This Thamus was a Pilotte borne in Egipt, vnknowne vnto many which were in the ship. Wherefore being twice called, he held his peace, and the third time answered: then the other with a louder voyce commaunded him, that when he came vnto Palodes, hÉe should tell them that the great God Pan was departed. When this was heard, euery man was amazed with feare, as Epitherces affirmed vnto vs: And being in consultation whether they should do as was commaunded or not, Thamus thus iudged of the matter: that if the winde did blowe, they must passe by with silence, but if it were calme without winde, he must vtter that which we had heard. When therefore they were come to Palodes, and no wind stirred, nor waue moued, Thamus looking out of the sterne towards the lande, cryed out as he had heard, that the great God Pan was deceased: HÉe had scant ended those words, when immediatly there followed a great groning, not of one man, but of many, being admixt as it were with great admiration. And because many were present in the ship, (they said) the same hereof was spÉedely spred abroad at Rome, and Thamus sent by Tiberius y? Emperour, who gaue so much credit vnto the matter, that he diligently enquired, and asked who that Pan was. The learned men whome he had in great number about him, supposed that Pan was he, who was the sonne of Mercurie and Penelope, &c.

These and such like things, (Eusebius who also reciteth this historie) affirmeth to haue chaunced in that time of Tiberius, in the which Christ being conuersant amongst men, expelled all maner of diuels from the societie of them. Other most godly professours of our Religion, affirme, Paulus Marsus. (as namely Paulus Marsus, in his Annotations vppon the first of Ouids Fasti) that this voyce was heard out of Paxe, the very same night ensuing the day wherein our Lorde suffered, in the 19. yeare of Tiberius, which was the same yeare that Christ was crucified in: by the whiche voyce being vttered in a wildernesse of solitary rockes, it was declared that our Lord and God had suffered for vs. For the word Pan in Greeke, signifieth all: and then the Lord of al the world was crucified.

He addeth moreouer, that Theodosius doth say, that the Archadians doo worship this God, calling him t?? t?? ???? ??????, meaning thereby to signifie a Lorde and Ruler, not of words, but of all manner of materiall substances: whose power is suche, that it is able to create the essence and substaunce of all bodies, whether that they be heauenly, or earthly. And albeit he referre this vnto the Sunne, yet if a man marke diligently, his mysteries haue a higher meaning, &c.

Hereunto belongeth those thinges which are reported touching the chasing or hunting of diuels, and also of the daunces of dead men, which are of sundry sortes. I haue heard of some which haue auouched, that they haue sÉene them.

No man is able to rehearse all the shapes wherein spirits haue appeared, for the diuell, who for the most part is the worker of these things, can (as the Poets faine of Proteus) chaunge himselfe into all shapes and fashions.

These walking spirites sometimes stoppe the way before men as they trauell, and leade them out of their way, and put them in suche great feare, that sometimes they become grayheaded in one night. I remember I haue heard the like historie of my olde friende Iohn Willing, a godly and learned man, of one in the Countie of Hannow, who not many yeares ago, mÉeting with a walkyng spirite in the night season, was so much altered, that at his returning home, his owne Daughters knewe him not.

Spirites oftentimes awake men out of their slÉepe, and cause many to forsake their owne houses, so that they cannot hire them out to any other. Sometimes they ouerthrow somewhat, or strike men, or cast stones at them, and hurt them either in their bodies or in their goods: yea and sometime God doth suffer them to bereaue men of their liues. It often chaunceth that those mens faces and heads do swel, which haue sÉene or heard spirits, or haue bene blasted with them: and some are taken mad, as we sÉe by experience. I remember well it hath happened, that some supposing they haue sÉene armed men, who were ready to take them, haue therefore assaied to slaie themselues: which thing may be by craft of the diuel. Spirites do also trouble cattell in the night time, in the pastures.

Thus much concerning the first part of this worke, wherein (I trust) I haue proued, and made it euident, that albeit there be many which vainely perswade themselues they haue sÉene wandring spirits, or haue beheld one instÉed of an other: yet notwithstanding that there are walking spirits, and that other strange things so sometime happen.

I haue also shewed vnto whome they appeare especially, and where, when, after what sort, or in what fourmes they shewe themselues, and what things they worke and bring to passe.

Whosoeuer dare flatly deny these manifold and agrÉeable testimonies of the olde and new writers, he sÉemeth vnworthie in my iudgement, of any credit, whatsoeuer he say. For as it is a great token of lightnesse, if one by and by beleeue euery man which saith, he hath seene spirits: so on the other side, it is great impudency, if a man rashly

and impudently contemne all things which are aduouched,
of so many, and so credible Historiographers,
and auncient Fathers, and other
graue men of greate
authoritie.