Book XV, chapters 50–51: Echoes and theurgy

CHAP. L. Of the noise or sound of Eccho, of one that narrowly escaped drowning thereby, &c.

ALas! how many natural things are there so strange, as to many seem miraculous; and how many counterfeit matters are there, that to the simple seem yet more wonderful! Cardane telleth of one Comansis, who coming late to a Rivers side, not knowing where to pass over, cryed out alowd for some body to shew him the Foord: who hearing an Eccho to answer according to his last word, supposing it to be a man that answered him and informed him of the way, he passed through a River, even there where was a deep whirlpool, so as he hardly escaped with his life; and told his friends, that the Devil had almost perswaded him to drown himself. And in some places these noises of eccho are far more strange than other, specially at Ticinum in Italy, in the great hall, where it rendereth sundry and manifold noises or voyces, which seem to end so lamentably, as it were a man that lay a dying: so as few can be perswaded that it is the eccho, but a a Spirit that answereth.

The noise at Winchester was said to be a very miracle, and much wondering was there at it, about the year 1569. though indeed a meer natural noise ingendered of the wind, the concavity of the place, and other instrumental matters helping the sound to seem strange to the hearers; specially to such as would add new reports to the augmentation of the wonder.

CHAP. LI. Of Theurgie, with a Confutation thereof; a Letter sent to me concerning these matters.

THere is yet another Art professed by these cosening Conjurors, which some fond Divines affirm to be more honest and lawful than Necromancy, which is called Theurgie; wherein they work by good Angels. Howbeit, their Ceremonies are altogether Papistical and Superstitious, consisting in cleanliness partly of the mind, partly of the body, and partly of things about and belonging to the body; as in the skin, in the apparel, in the house, in the vessel and housholdstuffe, in Oblations and Sacrifices; the cleanliness whereof they say, doth dispose men to the contemplation of heavenly things. They cite these words of Esay for their authority; to wit: Wash your selves and be clean, &c. In so much as I have known divers superstitious persons of good account, which usually washed all their Apparel upon conceits ridiculously. For uncleanliness (they say) corrupteth the air, infecteth man, and chaseth away clean sprits. Hereunto belongeth the Art of Almadel, the Art of Paul, the Art of Revelations, and the Art of Notary, But (as Agrippa saith) the more divine these Arts seem to the ignorant, the more damnable they be. But their false assertions, their presumptions to work miracles, their characters, their strange names, their diffuse phrases, their counterfeit holiness, their Popish ceremonies, their foolish words mingled with impiety, their barbarous and unlearned order of construction, their shameless practices, their paltery stuffe, their secret dealing, their beggarly life, their bargaining with fools, their cosening of the simple, their scope and drift for money, doth bewray all their Art to be counterfeit cosenage. And the more throughly to satisfie you herein, I thought good in this place to insert a Letter, upon occasion sent unto me, by one which at this present time lieth as a prisoner condemned for this very matter in the Kings-bench, and reprieved by her Majesties mercy, through the good mediation of a most noble and vertuous personage, whose honourable and godly disposition at this time I will forbear to commend as I ought. The person truly that wrote this letter seemeth unto me a good body, well reformed, and penitent, nor expecting any gains at my hands, but rather fearing to speak that which he knowetn further in this matter, lest displeasure might ensue and follow.

The Copy of a Letter sent unto me R. S. by T. E. Master of Arts, and practiser both of Physick, and also in times past, of certain vain Sciences; now condemned to die for the same: wherein he openeth the truth touching these deceits.

Master R. Scot,

according to your request, I have drawn out certain abuses worth the noting, touching the work you have in hand; things which I my self have seen within these xxvi. years, among those which were counted famous and skilful in those Sciences. And because the whole discourse cannot be set down, without nominating certain persons, of whom some are dead and some living, whose friends remain yet of great credit: in respect thereof, I knowing that mine Enemies do already in number exceed my friends; I have considered with my self, that it is better for me to stay my hand, than to commit that to the world, which may increase my misery more than relieve the same. Notwithstanding, because I am noted above a great many others to have had some dealings in those vain Arts and wicked practices; I am therefore to signifie unto you, and I speak it in the presence of God, that among all those famous and noted practisers, that I have been conversant withall these xxvi. years, I could never see any matter of truth to be done in those wicked Sciences, but only meer cosenings and illusions. And they whom I thought to be most skilful therein, sought to see some things at my hands, who had spent my time a dozen or fourteen years, to my great loss and hindrance, and could never at any time see any one truth, nor sparkle of truth therein. Yet at this present I stand worthily condemned for the same; for that contrary to my Princes Laws, and the Law of God, and also to mine own Conscience, I did spend my time in such vain and wicked studies and practices: being made and remaining a spectacle for all others to receive warning by. The Lord grant I may be the last (I speak it from my heart) and I wish it, not only in my native Countrey, but also through the whole face of the earth, specially among Christians. For mine own part, I lament my time lost, and have repented me five years past: at which time I saw a Book, written in the old Saxon tongue, by one Sir John Malborn a Divine of Oxonford, three hundred years past, wherein he openeth all the illusions and inventions of those Arts and Sciences: a thing most worthy the noting. I left the Book with the Parson of Slangham in Sussex, where if you send for it in my name, yon may have it. You shall think, your labour well bestowed, and it shall greatly further the good enterprize you have in hand, and there shall you see the whole Science throughly discussed, and all their illusions and cosenages deciphered at large. Thus craving pardon at your hands for that I promised you, being very fearful, doubtful, and loth to set my hand or name under any thing that may be offensive to the world, or hurtful to my self, considering my case, except I had the better warrant from my L. of Leicester, who is my very good Lord, and by whom next under God (her Majestie only excepted) I have been preserved; and therefore loth to do any thing that may offend his Lordship ears. And so I leave you Worship to the Lord keeping, who bring you and all your actions to good end and purpose, to Gods glory, and to the profit of all Christians. From the Bench this 8. of March, 1582.

Your Worships poor and desolate friend and servant, T.E.

I sent for this Book of purpose, to the Parson of Slangham, and procured his best friends, men of great worship and credit, to deal with him, that I might borrow it for a time. But such is his folly and superstition, that although he confessed he had it, yet he would not lend it: albeit a friend of mine, being Knight of the Shire, would have given his word for the restitution of the same safe and sound.

The conclusion therefore shall be this, whatsoever heretofore hath gone for currant, touching all these fallible Arts, whereof hitherto I have written in ample sort, be now counted counterfeit, and therefore not to be allowed, no not by common sense, much less by reason, which should sift such cloaked and pretended practices, turning them out of their rags and patched clowts, that they may appear discovered, and shew themselves in their nakedness. Which will be the end of every secret intent, privy purpose, hidden practice, and close device, have they never such shrowds and shelters for the time: and be they with never so much cautelousness and subtil circumspection clouded and shadowed, yet will they at length be manifestly detected by the light, according to that old rimed verse.

Quicquid nix celat, solis calor omne revelat.

Englished by Abraham Fleming:

What thing soever Snow doth hide,
Heat of the Sun doth make it spide.

And according to the verdict of Christ, the true Nazarite, who never told untruth, but who is the substance and ground-work of truth it self, saying, Nihil est tam occultum quod non sit detegendum, Nothing is so secret, but it shall be known and revealed.