Book VII, chapters 1–5: Ob: pythonists and the oracle of Apollo

BOOK VII.

CHAP. I. Of the Hebrew word Ob, what it signifieth, where it is found: Of Pythonisses called Ventriloquae, who they be, and what their practises are; experience and examples thereof shewed.

THis word Ob, is translated Pytho, or Pythonicus spiritus; Deut. 18. Isa. 19. 1 Sam. 28. 2 Reg. 23. &c. sometime, though unproperly, Magus, as 2 Sam. 23. But Ob signifieth most properly a Bottle, and is used in this place, because the Pythonists spake hollow, as in the bottom of their bellies; whereby they are aptly in Latin called Ventriloqui; of which sort was Elizabeth Barton, the holy maid of Kent, &c. These are such as take upon them to give Oracles, to tell where things lost are become; and finally, to appeach others of mischiefs, which they themselves most commonly have brought to pass; whereby many times they overthrow the good fame of honest Women, and of such others of their neighbours, with whom they are displeased. For trial hereof, letting pass a hundred cosenages that I could recite at this time: I will begin with a true story of a Wench, practising her Diabolical Witchcraft and Ventriloquie, Anno 1574. at Westwell in Kent, within six miles where I dwell, taken and noted by two Ministers and Preachers of Gods Word, four substantial Yeomen, and three Women of good fame and reputation, whose names are after written.

Mildred the base daughter of Alice Norrington, and now servant to William Spooner of Westwell in the County of Kent, being of the age of seventeen years, was possessed with Satan in the night and day aforesaid: About two of the clock in the afternoon of the same day, there came to the same Spooners house, Roger Newman Minister of Westwell, John Brainford Minister of Kinington, with others whose names are underwritten, who made their Prayers unto God, to assist them in that needful case; and then commanded Satan in the name of the Eternal God, and of his Son Jesus Christ, to speak with such a voice as they might understand, and to declare from whence he came. But he would not speak, but roared and cryed mightily: And though we did command him many times, in the name of God, and of his Son Jesus Christ, and in his mighty power to speak, yet he would not; until he had gone through all his delayes, as roaring, crying, striving, and gnashing of teeth, and otherwise with mowing, and other terrible countenances, and was so strong in the maid, that four men could scarce hold her down. And this continued by the space almost of two hours: So sometimes we charged him earnestly to speak, and again praying unto GOD that he would assist us: at the last, he spake, but very strangely, and that was thus, He comes, he comes; and that oftentimes he repeated; and, He goes, he goes; and then we charged him to tell us who sent him? And he said, I lay in her way like a log, and I made her run like fire, but I could not hurt her: And why so? said we: Because God kept her, said he: When camest thou to her? said we: To night in her bed, said he: Then we charged him, as before, to tell what he was, and who sent him, and what his name was: At first he said, The Devil, the Devil: Then we charged him as before: Then he roared and cryed as before, and spake terrible words; I will kill her, I will kill her, I will tear her in pieces, I will tear her in pieces. We said, Thou shalt not hurt her: He said, I will kill you all: We said, Thou shalt hurt done of us all. Then we charged him as before: Then he said, You will give me no rest: We said, Thou shalt have none here, for thou must have no rest within the servants of God; but tell us in the name of God what thou art, and who sent thee? Then he said, He would tear her in pieces: We said, Thou shalt not hurt her: Then he said again, He would kill us all: We said again, Thou shalt hurt none of us all, for we are the servants of God; and we charged him as before: And he said again, Will you give me no rest? We said, Thou shalt have none here, neither shalt thou rest in her, for thou hast no right in her, sith Jesus Christ hath redeemed her with his blood, and she belongeth to him, and therefore tell us thy name and who sent thee? He said, his name was Satan: We said, Who sent thee? He said, Old Alice, old Alice: Which old Alice? said we: Old Alice, said he: Where dwelleth she? said we: In Westwel-street, said he: We said, How long hast thou been with her? These twenty years, said he. We asked him where she did keep him? In two bottels, said he: Where be they? said we: In the backside of her house, said he: In what place? said we: Under the wall, said he: Where is the other? In Kenington: In what place? said we: In the ground, said he. Then we asked him, What she did give him: He said, Her will, her will: What did she bid thee do? said we: He said, Kill her maid: Wherefore did she bid thee kill her? said we: Because she did not love her, said he: We said, How long is it ago, since she sent thee to her? More than a year, said he: Where was that? said we: At her Masters, said he: Which Masters? said we: At her Master Brainfords at Kinington, said he: How oft wert thou there? said we: Many times, said he: Where first? said we? In the garden, said he: Where the second time? In the hall: Where the third time? In her bed: Where the fourth time? In the field: Where the fifth time? In the Court: Where the sixth time? In the water, where I cast her into the mote: Where the seventh time? In her bed. We asked him again, Where else? He said, in Westwell: Where there? said we: In the Vicarige, said he: Where there? In the loft: How camest thou to her? said we: In the likeness of two birds, said he: Who sent thee to that place? said we: Old Alice, said he: What other Spirits were with thee there? said we: My servant, said he: What is his name? said we: He said, Little Devil: What is thy name? said we? Satan, said he: What doth old Alice call thee? said we: Partner, said he: What doth she give thee? said we: Her will, said he: How many hast thou killed for her? said we: Three, said he: Who are they? said we: A man and his child, said he: What were their names? said we: The childs name was Edward, said he: What more then Edward? said we: Edward Ager, said he: What was the mans name? said we: Richard, said he: What more? said we: Richard Ager, said he: Where dwelt the man and the child? said we: At Dig, at Dig, said he: This Richard Agar of Dig, was a Gentleman of forty pounds land by the year, a very honest man, but would often say, he was bewitched, and languished long before he dyed: Whom else hast thou killed for her? said we: Woltons wife, said he: Where did she dwel? In Westwell, said he: What else hast thou done for her? said we: What she would have me, said he: What is that? said we: To fetch her meat, drink, and corn, said he: Where hadst thou it? said we: In every house, said he: Name the houses, said we: At Petmans, at Farmes, at Millens, at Fullers, and in every house. After this, we commanded Satan in the name of Jesus Christ to depart from her, and never to trouble her any more, nor any man else: Then he said, He would go, he would go; but he went not: Then we commanded him as before with some more words. Then he said, I go, I go; and so he departed. Then said the maid, He is gone, Lord have mercy upon me, for he would have killed me. And then we kneeled down and gave God thanks, with the maiden; praying that God would keep her from Satans power, and assist her with his grace. And noting this in a piece of paper, we departed. Satans voice did differ much from the maids voice, and all that he spake, was in his own name: Subscribed thus:

Witnesses to this, that heard and saw this whole matter, as followeth:

• Roger Newman, Vicar of Westwell.
• John Brainford Vicar of Kenington.
• Thomas Taylor.
• Henry Taylors Wife.
• John Taylor.
• Thomas Frenchborne Wife.
• William Spooner.
• John Frenchborne and his wife.

CHAP. II. How the lewd practice of the Pythonist of Westwell came to light, and by whom she was examined; and that all her Diabolical speech was but Ventriloquie and plain cousenage, which is proved by her own confession.

IT is written, That in the latter dayes there shall be shewed strange illusions, &c. insomuch as (if it were possible) the very elect shall be deceived: Howbeit, St. Paul saith, There shall be lying and false Wonders. Nevertheless, this sentence, and such like, have been often laid in my dish, and are urged by divers writers, to approve the miraculous working of Witches, whereof I will treat more largely in another place: Howbeit, by the way, I must confess, that I take that sentence to be spoken of Antichrist, to wit, the Pope; who miraculously, contrary to Nature, Philosophy, and all Divinity, being of birth and calling base; in learning gross; in valure, beauty, or activity most commonly a very lubber, hath placed himself in the most lofty and delicate seat, putting almost all Christian Princes heads not only under his girdle, but under his foot, &c.

Surely, the tragedy of this Pythonist is not inferiour to a thousand stories, which will hardly be blotted out of the memory and credit either of the common people, or else of the learned. How hardly will this story suffer discredit, having testimony of such authority? How could Mother Alice escape condemnation and hanging, being arraigned upon this evidence: when a poor Woman hath been cast away, upon a cosening Oracle, or rather a false lye, devised by Feats the Jugler, through the malicious instigation of some of her adversaries?

But how cunningly soever this last cited Certificate be penned, or what shew soever it carryeth of truth and plain dealing, there may be found contained therein matter enough to detect the cosening knavery thereof; and yet divers have been deeply deceived therewith, and can hardly be removed from the credit thereof, and without great disdain cannot endure to hear the reproof thereof. And know you this by the way, that heretofore Robin Goodfellow, and Hobgoblin, were as terrible, and also as credible to the people, as Hags and Witches be now; and in time to come, a Witch will be as much derided and condemned, and as plainly perceived, as the illusion and knavery of Robin Goodfellow. And in truth, they that maintain walking spirits, with their transformation, &c. have no reason to deny Robin Goodfellow, upon whom there have gone as many and as credible tales, as upon Witches; saving that it hath not pleased the translators of the Bible, to call Spirits, by the name of Robin Goodfellow, as they have termed Diviners, Soothsayers, Prisoners, and Coseners by the name of Witches.

But to make short work with the confutation of this bastardly queans enterprise, and cosenage; you shall undestand, that upon the bruit of her divinity and miraculous trances, she was convented before M. Thomas Wotton of Bocton Malherbe, a man of great worship and wisdom, and for deciding and ordering of matters in this Common-wealth, of rare and singular dexterity; through whose discreet handling of the matter, with the assistance and aid of M. George Darrel, Esq being also a right good and discreet Justice of the same limit, the fraud was found, and the cosenage confessed, and she received condigne punishment: Neither was her confession won, according to the form of the Spanish Inquisition, to wit, through extremity of tortures, nor yet by guile or flattery, nor by presumptions; but through wise and perfect tryal of every circumstance the illusion was manifestly disclosed: not so (I say) as Witches are commonly convinced and condemned; to wit, through malicious accusations, by guesses, presumptions, and extorted confessions, contrary to sense and possibility, and for such actions as they can shew no tryal nor example before the wise, either by direct or indirect means; but after her due tryal, she shewed her feats, illusions, and trances, with the residue of all her miraculous works, in the presence of divers Gentlemen and Gentlewomen of great worship and credit, at Bocton Malherbe, in the house of the said Mr. Wotton. Now compare this wench with the Witch of Endor, and you shall see that both the cosenages may be done by one art.

CHAP. III. Bodins stuffe concerning the Pythonist of Endor, with a true story of a counterfeit Dutch-man.

UPon the like tales both Bodin built his doctrin, calling them Atheists that will not believe him, adding to this kind of Witchcraft, the miraculous works of divers maidens, that would spue pins, clowts, &c. as one Agnes Brigs, and Rachel Pinder of London did, till the miracles were detected, and they set to open penance. Others he citeth of that sort, the which were bound by Devils with garters, or some such like stuffe to posts, &c. with knots that could not be undone, which is an Aegyptians jugling or cosening feat. And of such foolish lyes joyned with bawdy tales, his whole book consisteth; wherein I warrant you there are no fewer then two hundred fables, and as many impossibilities. And as these two Wenches, with the Maiden of Westwell, were detected of cosenage; so likewise a Dutch-man at Maidstone, long after he had accomplished such knaveries, to the astonishment of a great number of good men, was revealed to be a cosening knave; although his miracles were imprinted and published at London, Anno 1572. with this title before the book, as followeth.

A very wonderful and strange Miracle of God shewed upon a Dutch-man of the age of 23 years, which was possessed of ten Devils, and was by Gods mighty providence dispossessed of them again, the 27 of January last past, 1572.

Unto this the Maior of Maidstone, with divers of his Brethren subscribed, chiefly by the perswasion of Nicasius Vander-Sceure, the Minister of the Dutch-Church there, John Stikelbow, whom (as it is there said) God made the instrument to cast out the Devils, and four other credible persons of the Dutch-Church. The history is so strange, and so cunningly performed, that had not his knavery afterwards brought him into suspicion, he should have gone away unsuspected of this fraud. A great many other such miracles have been lately Printed, whereof divers have been bewrayed; all the residue doubtless, if tryal had been made, would have been found like unto these. But some are more finely handled then othersome. Some have more advantage by the simplicity of the audience; some by the majesty and countenance of the confederates: as namely, that cosening of the holy Maid of Kent. Some escape utterly unsuspected. Some are prevented by death, so as that way their examination is untaken. Some are weakly examined: but the most part are so reverenced, as they which suspect them, are rather called to their answers, then the others.

CHAP. IV. Of the great Oracle of Apollo the Pythonist, and how men of all sorts have been deceived, and that even the Apostles have mistaken the nature of Spirits, with an unanswerable argument, that Spirits can take no shapes.

WIth this kind of Witchcraft, Apollo and his Oracles abused and cosened the whole World: which Idol was so famous, that I need not stand long in the description thereof. The Princes and Monarchs of the earth reposed no small confidence therein: the Priests, which lived thereupon, were so cunning, as they also overtook almost all the godly and learned men of that age; partly with their doubtful answers, as that which was made unto Pyrrhus, in these words, Aio te Aeacida Romanos vincere posse; and to Croesus his Ambassadors, in these words, Si Croesus arma Persis inferat, magnum Imperium evertet; and otherwise thus, Croesus Halin penetrans, magnam subvertet opum vim: or thus, Croesus perdet Halin, transgressus plurima regna, &c. partly through confederacy, whereby they knew mens errands ere they came; and partly by cunning, as promising victory upon the sacrificing of some person of such account, as victory should rather be neglected, then the murther accomplished. And if it were, yet should there be such conditions annexed thereunto, as alwayes remained unto them a starting hole, and matter enough to cavil upon, as that the party sacrificed must be a Virgin, no bastard, &c. Furthermore, of two things only proposed, and where yea or nay only doth answer the question, it is an even lay, that an Idiot shall conjecture right: So as, if things fell out contrary, the fault was alwayes in the Interpreter, and not in the Oracle or the Prophet. But what marvel (I say) though the multitude and common people have been abused herein, since Lawyers, Philosophers, Physitians, Astronomers, Divines, General Councels, and Princes, have with great negligence and ignorance been deceived and seduced hereby, as swallowing up and devouring an inveterate opinion, received of their elders, without due examination of the circumstance?

Howbeit, the godly and learned Fathers (as it appeareth) have alwayes had a special care and respect, that they attributed not unto God such devilish devices; but referred them to him who indeed is the inventer and author, though not the personal executioner, in manner and form as they supposed: so as the matter of faith was not thereby by them impeached. But who can assure himself not to be deceived in matters concerning Spirits, when the Apostles themselves were so far from knowing them, as even after the Resurrection of Christ, having heard him preach and expound the Scriptures, all his life time, they shewed themselves not only ignorant therein, but also to have misconceived thereof? Did not the Apostle Thomas think that Christ himself himself had been a Spirit, until Christ told him plainly, that a Spirit was no such creature as had flesh and bones, the which (he said) Thomas might see to be in him? And for the further certifying and satisfying of his mind, he commended unto him his hands to be seen, and his sides to be felt. Thomas, if the answer be true that some make hereunto, to wit, that Spirits take formes and shapes of bodies at their pleasure, might have answered Christ, and remaining unsatisfied might have said, Oh Sir, what do you tell me that Spirits have no flesh and bones? Why they can take shapes and formes, and so perchance have you done. Which argument all the Witchmongers in the World shall never he able to answer.

Some of them that maintain the Creation, the Transformation, the Transportation, and Transubstantiation of Witches, object that Spirits are not palpable, though visible, and answer the place by me before cited: so as the feeling and not the seeing should satisfie Thomas. But he that shall well weigh the text and the circumstances thereof, shall perceive, that the fault of Thomas his incredulity was secondly bewrayed, and condemned, in that he would not trust his own eyes, nor the view taken by his fellow-Apostles, who might have been thought too credulous in this case, if Spirits could take shapes at their pleasure. Jesus saith to him, because thou hast seen (and not, because thou hast felt) thou believest. Item, he saith, Blessed are they that believe and see not, (and not, they that believe and feel not.) Whereby he noteth, that our corporal eyes may discern betwixt a Spirit and a natural body; reproving him, because he so much relyed upon his external senses, in cases where faith should have prevailed; and here, in a matter of faith revealed in the Word, would not credit the miracle which was exhibited unto him in a most natural and sensible sort.

Howbeit, Erastus saith, and so doth Hyperius, Hemingius, Danaeus, M. Mal. Bodin, &c. that evil Spirits eat, drink, and keep company with men, and that they can take palpable formes of bodies, producing examples thereof, to wit, Spectrum Germanicum seu Augustanum, and the Angel whose feet Lot washed; as though because God can indue his Messengers with bodies at his pleasure, therefore the Devil and every Spirit can do the like. How the eleven Apostles were in this case deceived, appeareth in Luke 24. and in Mark 16. and also in Matth. 14. where the Apostles and Disciples were all deceived, taking Christ to be a Spirit, when he walked on the Sea. And why might not they be deceived herein, as well as in that they thought Christ had spoken of a temporal Kingdom, when he preached of the Kingdom of Heaven? Which thing they also much misconceived; as likewise when he did bid them beware of the leaven of the Pharisees, they understood that he spake of material bread.

CHAP. V. Why Apollo was called Pytho, whereof those Witches were called Pythonists: Gregory his Letter to the Devil.

BUt to return to our Oracle of Apollo at Delphos, who was called Pytho, for that Apollo slue a Serpent so called, whereof the Pythonists take their name: I pray you consider well of this tale, which I will truly rehearse out of the Ecclesiastical history, written by Eusebius, wherein you shall see the absurdity of the opinion, the cosenages of these Oracles, and the deceived mind or vain opinion of so great a Doctor bewrayed and deciphered altogether as followeth.

Gregory Neocaesariensis in his journey and way to pass over the Alpes, came to the Temple of Apollo; where Apollo's Priest living richly upon the revenues and benefit proceeding from that Idol, did give great entertainment unto Gregory, and made him good chear: But after Gregory was gone, Apollo waxed dumb, so as the Priests gains decayed; for the Idol growing into contempt, the Pilgrimage ceased. The Spirit taking compassion on the Priests case, and upon his grief of mind in this behalf, appeared unto him, and told him flatly, that his late guest Gregory was the cause of all his misery: For (saith the Devil) he hath banished me, so that I cannot return without a special license or pasport from him. It was no need to bid the Priest make haste, for immediately he took post-horse, and galloped after Gregory, till at length he overtook him, and then expostulated with him for his discourtesie proffered in recompence of his good chear; and said, that if he would not be so good unto him, as to write his Letter to the Devil in his behalf, he should be utterly undone: To be short, his importunity was such, that he obtained of Gregory his Letter to the Devil, who wrote unto him in manner and form following, word for word, Permitto tibi redire in locum tuum, & agere qua consuevisti: which is in English, I am content thou return into thy place, and do as thou wast wont. Immediately upon the receipt of this Letter, the Idol spake as before. And here is to be noted, that as well in this, as in the execution of all their other Oracles and Cosenages, the answers were never given Ex tempore, or in that day wherein the question was demanded; because, forsooth, they expected a Vision (as they said) to be given the night following, whereby the cosenage might the more easily be wrought.