Kitabı oku: «Daemonologie», sayfa 6
Chap. IV
ARGVMENT.
The description of the Dæmoniackes & possessed. By what reason the Papistes may haue power to cure them.
Philomathes.
Wel, I haue told you now all my doubts, and ye haue satisfied me therein, concerning the first of these two kindes of spirites that ye haue conjoyned. Now I am to inquire onely two thinges at you concerning the last kinde, I meane the Dæmoniackes. The first is, whereby shal these possessed folks be discerned fra them that ar trubled with a natural Phrensie or Manie. The next is, how can it be that they can be remedied by the Papistes Church, whome wee counting as Hereticques,
Mat. 12. Mark. 3.
it should appeare that one Deuil should not cast out an other, for then would his kingdome be diuided in it selfe, as Christ said.
Epi. As to your first question; there are diuers symptomes, whereby that heauie trouble may be discerned from a naturall sickenesse, and speciallie three, omitting the diuers vaine signes that the Papistes attributes vnto it: Such as the raging at holie water, their fleeing a back from the Croce, their not abiding the hearing of God named, and innumerable such like vaine thinges that were alike fashious and feckles to recite. But to come to these three symptomes then, whereof I spake, I account the one of them to be the incredible strength of the possessed creature, which will farre exceede the strength of six of the wightest and wodest of any other men that are not so troubled. The next is the boldning vp so far of the patients breast and bellie, with such an vnnaturall sturring and vehement agitation within them: And such an ironie hardnes of his sinnowes so stiffelie bended out, that it were not possible to prick out as it were the skinne of anie other person so far: so mightely works the Deuil in all the members and senses of his body, he being locallie within the same, suppose of his soule and affectiones thereof, hee haue no more power then of any other mans. The last is, the speaking of sundrie languages, which the patient is knowen by them that were acquainte with him neuer to haue learned, and that with an vncouth and hollowe voice, and al the time of his speaking, a greater motion being in his breast then in his mouth. But fra this last symptome is excepted such, as are altogether in the time of their possessing bereft of al their senses being possessed with a dumme and blynde spirite, whereof Christ releiued one, in the 12. of Mathew. And as to your next demande, it is first to be doubted if the Papistes or anie not professing the the onelie true Religion, can relieue anie of that trouble. And next, in-case they can, vpon what respectes it is possible vnto them. As to the former vpon two reasons, it is grounded: first that it is knowen so manie of them to bee counterfite, which wyle the Clergie inuentes for confirming of their rotten Religion. The next is, that by experience we finde that few, who are possessed indeede, are fullie cured by them: but rather the Deuill is content to release the bodelie hurting of them, for a shorte space, thereby to obteine the perpetual hurt of the soules of so many that by these false miracles may be induced or confirmed in the profession of that erroneous Religion: euen as I told you before that he doth in the false cures, or casting off of diseases by Witches. As to the other part of the argument in-case they can, which rather (with reuerence of the learned thinking otherwaies) I am induced to beleeue, by reason of the faithfull report that men sound of religion, haue made according to their sight thereof, I think if so be, I say these may be the respectes, whereupon the Papistes may haue that power. Christ gaue a commission and power to his Apostles to cast out Deuilles, which they according thereunto put in execution: The rules he bad them obserue in that action, was fasting and praier: & the action it selfe to be done in his name. This power of theirs proceeded not then of anie vertue in them, but onely in him who directed them. As was clearly proued by Iudas his hauing as greate power in that commission, as anie of the reste. It is easie then to be vnderstand that the casting out of Deuilles, is by the vertue of fasting and prayer, and in-calling of the name of God, suppose manie imperfectiones be in the person that is the instrumente,
Mat. 7.
as Christ him selfe teacheth vs of the power that false Prophets sall haue to caste out Devils. It is no wounder then, these respects of this action being considered, that it may be possible to the Papistes, though erring in sundrie points of Religion to accomplish this, if they vse the right forme prescribed by Christ herein. For what the worse is that action that they erre in other thinges, more then their Baptisme is the worse that they erre in the other Sacrament, and haue eiked many vaine freittes to the Baptisme it selfe.
Phi. Surelie it is no little wonder that God should permit the bodies of anie of the faithfull to be so dishonoured, as to be a dwelling place to that vncleane spirite.
Epi. There is it which I told right now, would prooue and strengthen my argument of the deuils entring in the dead bodies of the faithfull. For if he is permitted to enter in their liuing bodies, euen when they are ioyned with the soule: how much more will God permit him to enter in their dead carions, which is no more man, but the filthie and corruptible caise of man. For as Christ sayth,
Mark. 7.
It is not any thing that enters within man that defiles him, but onely that which proccedes and commeth out of him.
Chap. V
ARGVMENT.
The description of the fourth kinde of Spirites called the Phairie: What is possible therein, and what is but illusiones. How far this Dialogue entreates of all these thinges, and to what end.
Philomathes.
Now I pray you come on to that fourth kinde of spirites.
Epi. That fourth kinde of spirites, which by the Gentiles was called Diana, and her wandring court, and amongst vs was called the Phairie (as I tould you) or our good neighboures, was one of the sortes of illusiones that was rifest in the time of Papistrie: for although it was holden odious to Prophesie by the deuill, yet whome these kinde of Spirites carryed awaie, and informed, they were thought to be sonsiest and of best life. To speake of the many vaine trattles founded vpon that illusion: How there was a King and Queene of Phairie, of such a iolly court & train as they had, how they had a teynd, & dutie, as it were, of all goods: how they naturallie rode and went, eate and drank, and did all other actiones like naturall men and women: I thinke it liker Virgils Campi Elysij, nor anie thing that ought to be beleeued by Christians, except in generall, that as I spake sundrie times before, the deuil illuded the senses of sundry simple creatures, in making them beleeue that they saw and harde such thinges as were nothing so indeed.
Phi. But how can it be then, that sundrie Witches haue gone to death with that confession, that they haue ben transported with the Phairie to such a hill, which opening, they went in, and there saw a faire Queene, who being now lighter, gaue them a stone that had sundrie vertues, which at sundrie times hath bene produced in judgement?
Epi. I say that, euen as I said before of that imaginar rauishing of the spirite foorth of the bodie. For may not the deuil object to their fantasie, their senses being dulled, and as it were a sleepe, such hilles & houses within them, such glistering courts and traines, and whatsoeuer such like wherewith he pleaseth to delude them. And in the meane time their bodies being senselesse, to conuay in their hande any stone or such like thing, which he makes them to imagine to haue receiued in such a place.
Phi. But what say ye to their fore-telling the death of sundrie persones, whome they alleage to haue scene in these places? That is, a sooth-dreame (as they say) since they see it walking.
Epi. I thinke that either they haue not bene sharply inough examined, that gaue so blunt a reason for their Prophesie, or otherwaies, I thinke it likewise as possible that the Deuill may prophesie to them when he deceiues their imaginationes in that sorte, as well as when he plainely speakes vnto them at other times for their prophesying, is but by a kinde of vision, as it were, wherein he commonly counterfeits God among the Ethnicks, as I told you before.
Phi. I would know now whether these kindes of spirites may only appeare to Witches, or if they may also appeare to anie other.
Epi. They may do to both, to the innocent sort, either to affraie them, or to seeme to be a better sorte of folkes nor vncleane spirites are, and to the Witches, to be a cullour of safetie for them, that ignorant Magistrates may not punish them for it, as I told euen now. But as the one sorte, for being perforce troubled with them ought to be pittied, so ought the other sorte (who may bee discerned by their taking vppon them to Prophesie by them,) That sorte I say, ought as seuerely to be punished as any other Witches, and rather the more, that that they goe dissemblingly to woorke.
Phi. And what makes the spirites haue so different names from others.
Epi. Euen the knauerie of that same deuil; who as hee illudes the Necromancers with innumerable feyned names for him and his angels, as in special, making Sathan, Beelzebub, & Lucifer, to be three sundry spirites, where we finde the two former, but diuers names giuen to the Prince of all the rebelling angels by the Scripture. As by Christ, the Prince of all the Deuilles is called, Beelzebub in that place, which I alleaged against the power of any hereticques to cast out Deuils. By Iohn in the Reuelation, the old tempter is called, Sathan the Prince of all the euill angels. And the last, to wit, Lucifer, is but by allegoric taken from the day Starre (so named in diuers places of the Scriptures) because of his excellencie (I meane the Prince of them) in his creation before his fall. Euen so I say he deceaues the Witches, by attributing to himselfe diuers names: as if euery diuers shape that he trans formes himselfe in, were a diuers kinde of spirit.
Phi. But I haue hard many moe strange tales of this Phairie, nor ye haue yet told me.
Epi. As well I do in that, as I did in all the rest of my discourse. For because the ground of this conference of ours, proceeded of your speering at me at our meeting, if there was such a thing as Witches or spirites: And if they had any power: I therefore haue framed my whole discours, only to proue that such things are and may be, by such number of examples as I show to be possible by reason: & keepes me from dipping any further in playing the part of a Dictionarie, to tell what euer I haue read or harde in that purpose, which both would exceede fayth, and rather would seeme to teach such vnlawfull artes, nor to disallow and condemne them, as it is the duetie of all Christians to do.
Chap. VI
ARGVMENT.
Of the tryall and punishment of Witches. What sorte of accusation ought to be admitted against them. What is the cause of the increasing so far of their number in this age.
Philomathes.
Then to make an ende of our conference, since I see it drawes late, what forme of punishment thinke ye merites these Magicians and Witches? For I see that ye account them to be all alike guiltie?
Epi. They ought to be put to death according to the Law of God, the ciuill and imperial law, and municipall law of all Christian nations.
Phi. But what kinde of death I pray you?
Epi. It is commonly vsed by fire, but that is an indifferent thing to be vsed in euery cuntrie, according to the Law or custome thereof.
Phi. But ought no sexe, age nor ranck to be exempted?
Epi. None at al (being so vsed by the lawful Magistrate) for it is the highest poynt of Idolatrie, wherein no exception is admitted by the law of God.
Phi. Then bairnes may not be spared?
Epi. Yea, not a haire the lesse of my conclusion. For they are not that capable of reason as to practise such thinges. And for any being in company and not reueiling thereof, their lesse and ignorant age will no doubt excuse them.
Phi. I see ye condemne them all that are of the counsell of such craftes.
Epi. No doubt, for as I said, speaking of Magie, the consulters, trusters in, ouer-seers, interteiners or sturrers vp of these craftes-folkes, are equallie guiltie with themselues that are the practisers.
Phi. Whether may the Prince then, or supreame Magistrate, spare or ouer-see any that are guiltie of that craft? vpon som great respects knowen to him?
Epi. The Prince or Magistrate for further tryals cause, may continue the punishing of them such a certaine space as he thinkes conuenient: But in the end to spare the life, and not to strike when God bids strike, and so seuerelie punish in so odious a fault & treason against God, it is not only vnlawful, but doubtlesse no lesse sinne in that Magistrate, nor it was in Savles sparing of Agag. And so comparable
1. Sam. 15.
to the sin of Witch-craft it selfe, as Samvell alleaged at that time.
Phi. Surely then, I think since this crime ought to be so seuerely punished. Judges ought to beware to condemne any, but such as they are sure are guiltie, neither should the clattering reporte of a carling serue in so weightie a case.
Epi. Iudges ought indeede to beware whome they condemne: For it is as great a crime
Pro. 17.
(as Salomon sayeth,) To condemne the innocent, as to let the guiltie escape free; neither ought the report of any one infamous person, be admitted for a sufficient proofe, which can stand of no law.
Phi. And what may a number then of guilty persons confessions, woork against one that is accused?
Epi. The assise must serue for interpretour of our law in that respect. But in my opinion, since in a mater of treason against the Prince, barnes or wiues, or neuer so diffamed persons, may of our law serue for sufficient witnesses and proofes. I thinke surely that by a far greater reason, such witnesses may be sufficient in matters of high treason against God: For who but Witches can be prooues, and so witnesses of the doings of Witches.
Phi. Indeed, I trow they wil be loath to put any honest man vpon their counsell. But what if they accuse folke to haue bene present at their Imaginar conuentiones in the spirite, when their bodies lyes sencelesse, as ye haue said.
Epi. I think they are not a haire the lesse guiltie: For the Deuill durst neuer haue borrowed their shaddow or similitude to that turne, if their consent had not bene at it: And the consent in these turnes is death of the law.
Phi. Then Samvel was a Witch: For the Deuill resembled his shape, and played his person in giuing response to Savle.
Epi. Samvel was dead aswell before that; and so none coulde slander him with medling in that vnlawfull arte. For the cause why, as I take it, that God will not permit Sathan to vse the shapes or similitudes of any innocent persones at such vnlawful times, is that God wil not permit that any innocent persons shalbe slandered with that vile defection: for then the deuil would find waies anew, to calumniate the best. And this we haue in proofe by them that are carryed with the Phairie, who neuer see the shaddowes of any in that courte, but of them that thereafter are tryed to haue bene brethren and sisters of that craft. And this was likewise proued by the confession of a young Lasse, troubled with spirites, laide on her by Witchcraft. That although shee saw the shapes of diuerse men & women troubling her, and naming the persons whom these shaddowes represents: yet neuer one of them are found to be innocent, but al clearely tried to be most guilty, & the most part of them confessing the same. And besides that, I think it hath ben seldome harde tell of, that any whome persones guiltie of that crime accused, as hauing knowen them to be their marrowes by eye-sight, and not by hear-say, but such as were so accused of Witch-craft, could not be clearely tryed vpon them, were at the least publickly knowen to be of a very euil life & reputation: so iealous is God I say, of the fame of them that are innocent in such causes. And besides that; there are two other good helpes that may be vsed for their trial: the one is the finding of their marke, and the trying the insensiblenes thereof. The other is their fleeting on the water: for as in a secret murther, if the deade carcase be at any time thereafter handled by the murtherer, it wil gush out of bloud, as if the blud wer crying to the heauen for reuenge of the murtherer, God hauing appoynted that secret super-naturall signe, for tryall of that secrete vnnaturall crime, so it appeares that God hath appoynted (for a super-naturall signe of the monstruous impietie of the Witches) that the water shal refuse to receiue them in her bosom, that haue shaken off them the sacred Water of Baptisme, and wilfullie refused the benefite thereof: No not so much as their eyes are able to shed teares (thretten and torture them as ye please) while first they repent (God not permitting them to dissemble their obstinacie in so horrible a crime) albeit the women kinde especially, be able other-waies to shed teares at euery light occasion when they will, yea, although it were dissemblingly like the Crocodiles.
Phi. Well, wee haue made this conference to last as long as leasure would permit: And to conclude then, since I am to take my leaue of you, I pray God to purge this Cuntrie of these diuellishe practises: for they were neuer so rife in these partes, as they are now.
Epi. I pray God that so be to. But the causes ar ouer manifest, that makes them to be so rife. For the greate wickednesse of the people on the one parte, procures this horrible defection, whereby God justlie punisheth sinne, by a greater iniquitie. And on the other part, the consummation of the worlde, and our deliuerance drawing neare,
Reuel. 12.
makes Sathan to rage the more in his instruments, knowing his kingdome to be so neare an ende. And so fare-well for this time.
