Discourse, Book I, chapters 15–22: Possession, the bodies of spirits, names of devils and heathen gods

CHAP. XV. Of the Possessed with Devils.

HEre I cannot omit to shew, how fondly divers Writers, and namely, James Sprenger, and Henry Institor do gather and note the cause, why the Devil maketh choice to possess men at certain times of the Moon; which is (say they) in two respects: first, That they may defame so good a creature as the Moon; secondly, Because the brain is the moistest part of the body. The Devil therefore considereth the aptnest and conveniency thereof (the Moon having dominion over all moist things) so as they take advantage thereby, the better to bring their purposes to pass. And further they say, That Devils being conjured and called up, appear and come sooner in some certain constellations, than in other some: thereby to induce men to think that there is some godhead in the Starrs. But when Saul was releived with the sound of the Harp, they say, That the departure of the Devil was by means of the sign of the cross imprinted in David's veins: whereby we may see how absurd the imaginations and devices of men are, when they speak according to their own fancies, without warrant of the Word of God. But methinks it is very absurd that Josephus affirmeth; to wit, That the Devil should be thrust out of any man by vertue of a root. And as vain it is, that A[…] llanus writeth of the magical hearb Cynospastus, otherwise called Aglaphotis; which is all one with Solomon's root named Baaros, as having force to drive out any Devil from a man possessed.

CHAP. XVI.

That we being not throughly informed of the Nature of Devils and Spirits, must satisfie our selves with that which is delivered us in the Scriptures touching the same; how this word Devil is to be understood both in the singular and plural number; of the Spirit of God, and the spirit of the Devil; of tame spirits; of Ahab.

THe Nature therefore and Substance of Devils and Spirits, because in the Scripture it is not so set down, as we may certainly know the same; we ought to content and frame our selves faithfully to believe the words and sense there delivered unto us by the high Spirit, which is the Holy Ghost, who is Lord of all spirits; alwayes considering, that evermore spirits are spoken of in Scripture, as of things spiritual, though for the help of our capacities they are sometime more grossly and corporally expressed, either in Parables or by Metephors, than indeed they are. As for example (and to omit the History of Job, which elsewhere I handle) it is written; The Lord said, Who shall entice Ahab, that he may fall at Ramoth Gilead? &c. Then came forth a spirit, and stood before the Lord, and said; I will go entice him. And the Lord said, Wherewith? And he said; I will go and be a lying spirit in the mouth of all his Prophets. Then he said; Go forth, thou shalt prevail, &c.

This story is here set forth in this wise, to bear with our capacities, and specially with the capacity of that age, that could not otherwise conceive of spiritual things, than by such corporal demonstrations. And yet here is to be noted, that one spirit, and not many or divers, did possess all the false Prophets at once. Even as in another place, many thousand Devils are said to possess one man; & yet it is also said even in the self same place, that the same man was possessed only with one Devil. For it is there said, that Christ met a man which had a Devil, and he commanded the foul spirit to come forth of the man, &c. But Calvin saith, Where Satan or the Devil is named in the singular number, thereby is meant that power of wickedness, that standeth against the Kingdom of justice: And where many Devils are named in the Scriptures, we are thereby taught, that we must fight with an infinite multitude of enemies, lest despising the fewness of them, we should be more slack to enter into battel, and so fall into security and idleness.

On the other side, it is as plainly set down in the Scripture, That some are possessed with the Spirit of God, as that the others are endued and bound with the spirit of the Devil. Yea sometimes we read, That one good Spirit was put into a great number of persons; and again, That divers Spirits rested in and upon one man: and yet no real or corporal spirit meant. As for example; The Lord took of the spirit that was upon Moses, and put it upon the seventy Elders, and when the Spirit rested upon them they prophesied. Why should not this be as substantial and corporal a spirit, as that wherewith the Maid in the Acts of the Apostles was possessed? Also Elisha intreated Elias, that when he departed, his spirit might be double upon him. We read also, that the Spirit of the Lord came upon Othniel, upon Gideon, Jeptha, Samson, Balaam, Saul, David, Ezekiel, Zachary, Amasay; yea it is written, that Caleb had another spirit than all the Israelites beside; and in another place it is said, that Daniel had a more excellent spirit than any other. So as, though the spirits, as well good as bad, are said to be given by number and proportion; yet the quality and not the quantity of them is alwayes thereby meant and presupposed. Howbeit I must confess, that Christ had the Spirit of God without measure, as it is written in the Evangelist John. But where it is said that spirits can be made tame, and at commandment, I say to those gross conceivers of Scripture with Solomon, (who as they falsly affirm, was of all others the greatest Conjuror) saith thus in express words; No man is lord over a spirit, to retain a spirit at his pleasure.

CHAP. XVII. Whether Spirits and Souls can assume bodies, and of their Creation and Substance, wherein Writers do extreamly contend and vary.

SOme hold opinion, that Spirits and Souls can assume and take unto them bodies at their pleasure, of what shape or or substance they list; of which mind all Papists, and some Protestants are, being more gross than another sort, which hold that such bodies are made to their hands. Howbeit, these do vary in the Elements, wherewith these spiritual bodies are composed. For (as I have said) some affirm, That they consist of fire; some think, of air; and some; of the Stars and other celestial powers. But if they be celestial, then (as Peter Martyr saith) must they follow the circular motion; and, if they be elementary; then must they follow the motions of those Elements, of which their bodies consist. Of air they cannot be; for air is Corpus homogeneum; so as every part of air is air, whereof there can be no distinct members made: For an organical body must have bones, sinews, veins, flesh, &c. which cannot be made of air. Neither (as Peter Martyr affirmeth) can an anybody receive or have either shape or figure. But some ascend up into the clouds, where they find (as they say) divers shapes and forms even in the air. Unto which objection Peter Martyr answereth, saying, and that truly, That Clouds are not altogether air, but have a mixture of other elements mingled with them.

CHAP. XVIII. Certain Popish Reasons concerning Spirits made of Air; of Day-Devils and Night-Devils; and why the Devil loveth no Salt in his Meat.

MAny affirm (upon a fable cited by M. Mal.) that Spirits are of air, because they have been cut (as he saith) in sunder and closed presently again; and also because they vanish away so suddenly. But of such Apparitions I have already spoken, and am shortly to say more, which are rather seen in the imagination of the weak and diseased, than in verity and truth. Which sights and apparations, as they have been common among the unfaithful; so now, since the preaching of the Gospel they are most rare. And as among faint-hearted people; namely, women, children, and sick folks, they usually swarmd: so among strong bodies and good stomachs they never used to appear; as elsewhere I haved proved; which argueth that they were only phantastical and imaginary. Now say they that imagine Devils and Spirits to be made of air, that it must needs be that they consist of that element; because otherwise when they vanish suddenly away, they should leave some earthy substance behind them. If they were of water, then should they moisten the place where they stand, and must needs be shed on the floor. If they consisted of fire, then would they burn any thing that touched them: and yet (say they) Abraham and Lot washed their feet, and were neither scalded nor burnt.

I find it not in the Bible, but in Bodin, that there are Day-Devils and Night-Devils. The same fellow saith, That Deber is the name of that Devil which hurteth by night; and Cheleb is he that hurteth by day howbeit, he confesseth, that Satan can hurt both by day and night; although it be certain (as he saith) that he can do more harm by night than by day; producing for example, how in a night he slew the first born of Egypt. And yet it appeareth plainly in the Text, that the Lord himself did it. Whereby it seemeth, that Bodin puteth no difference between God and the Devil. For further confirmation of this his foolish assertion, that Devils are more valiant by night than by day, he alledgeth the 104. Psalm, wherein is written, Thou makest darkness, and it is night, wherein all the Beasts of the Forrest creep forth; the Lions roar, &c. when the Sun riseth, they retire, &c. So as now he maketh all Beasts to be Devils, or Devils to be Beasts. Oh barbarous blindness! This Bodin also saith, That the Devil loveth no salt in his meat, for that it is a sign of Eternity, and used by Gods Commandement in all Sacrifices; abusing the Scriptures, which he is not ashamed to quote in that behalf. But now I will declare how the Scripture teacheth our dull capacities to conceive what manner of thing the Devil is, by the very names appropriated unto him in the same.

CHAP. XIX. That such Devils as are mentioned in the Scriptures, have in their names their nature and qualities expressed, with instances thereof.

SUch Devils are mentioned in the Scriptures by name, have in their names their nature and qualities expressed, being for the most part the idols of certain Nations idolatrously erected, in stead, or rather in spight of God. For Beelzebub which signifieth, The Lord of the Flies, because he taketh every simple thing in his web, was an Idol or Oracle erected at Ekron, to whom Ahaziah sent to know whether he should recover his disease: as though there had been no God in Israel. This Devil Beelzebub was among the Jews reputed the principal Devil. The Grecians called him Pluto, the Latins, Sumanus, quasi summum deorum manium, the chief ghost or spirit of the dead whom they supposed to walk by night: although they absurdly believed also that the soul died with the body. So as they did put a difference between the ghost of a man and the soul of a man; and so do our Papists; howbeit, none otherwise but that the soul is a ghost, when it walketh on the earth, after the dissolution of the body, or appeareth to any man, either out of Heaven, Hell, or Purgatory, and not otherwise. Nisroch signifieth a delicate tentation, and was worshipped by Senacharib in Assyria. Tartak is in English, fettered, and was the Devil or Idol of the Hevites. Baal-peor, otherwise called Priapus, the gaping or naked god, was worshipped among the Moabites. Adramelech, that is, the cloke or power of the King, was an Idol at Sepharvais, which was a City of the Assyrians. Chem[…]sh, that is, feeling, or departing, was worshipped among the Moabites. Dagon, that is, corn or grief, was the Idol of the Philistines. Astarte, that is, a fold or flock, is the name of a she idol at Sydonia, whom Solomon worshipped; some think it was Venus. Malcham that is, a King, was an Idol or Devil, which the sons of Ammon worshipped.

Sometimes also we find in the Scriptures, that Devils and Spirits take their names of wicked men, or of the houses or states of abominable persons: as Astaroth, which (as Josephus saith) was the Idol of the Philistines, whom the Jews took from them at Solomons commandment, and was also worshipped of Solomon. Which though it signifie riches, flocks, &c. yet it was once a City belonging to Og the the King of Basan, where they say the Giants dwelt. In these respects Astaroth is one of the special Devils named in Solomon's Conjuration, and greatly imployed by the Conjurors. I have sufficiently proved in these quotations, that these Idols are Dii gentium, the gods of the Gentiles; and then the Prophet David may satisfie you, that they are Devils, who saith Dii Gentium daemonia sunt, The gods of the Gentiles are Devils. What a Devil was the Rood of Grace to be thought, but such a one as before is mentioned and described, who took his name of his curteous and gracious behaviour toward his worshippers, or rather those that offered unto him? The idolatrous knavery whereof being now bewrayed, it is among the godly reputed a Devil rather than a God; and so are divers others of the same stamp.

CHAP. XX. Divers names of the Devil, whereby his Nature and Disposition is manifested.

IT hath also pleased God to inform our weak capacities, as it were by similitudes and examples, or rather by comparisons, to understand what manner of thing the Devil is, by the very names appropriated and attributed unto him in the Scriptures; wherein sometimes he is called by one name, sometimes by another, by metaphors according to his conditions. Elephas is called in Job, Behemoth, which is Bruta; whereby the greatness and brutishness of the Devil is figured. Leviathan is not much different from Elephas; whereby the Devils great subtilty and power is shewed unto us. Mammon the covetous desire of money, wherewith the Devil overcometh the reprobate. Daemon signifieth one that is cunning or crafty. Cacodaemon is perversly knowing. All those which in ancient times were worshipped as Gods, were so called. Diabolus is Calumniator, an accuser, or a slanderer. Satan is Adversarius, an Adversary, that troubleth and molesteth. Abaddon, a Destroyer. Legio, because they are many. Prince of the air. Prince of the world. A King of the Sons of pride. A roaring Lion. An homicide or man-slayer, a lyer, and the Father of lyes. The Author of sin. A spirit. Yea sometimes he is called the spirit of the Lord, as the executioner and minister of his displeasure, &c. Sometimes, the spirit of fornication, &c. And many other like epithets or additions are given him for his name. He is also called the Angel of the Lord. The cruel Angel of Satan. The Angel of Hell. The great Dragon, for his pride and force. The red Dragon, for his bloodiness. A Serpent. An Owl, a Kite, a Satyr, a Crow, a Pellican, a Hedghog, a Griph, a Stork, &c.

CHAP. XXI. That the Idols or Gods of the Gentiles are Devils, their divers names, and in what affairs their labours and authorities are imployed, wherein also the blind superstition of the Heathen people is discovered.

ANd for so much as the Idols of the Gentiles are called Devils, and are among the unlearned confounded and intermedled with the Devils that are named in the Scriptures; I thought it convenient here to give you a note of them; to whom the Gentiles gave names, according to the offices unto them assigned. Penates are the domestical gods, or rather Devils that are said to make men live quietly within doores. But some think these rather to be such as the Gentiles thought to be set over Kingdoms; and that Lares are such as trouble private houses, and are set to oversee Cross-wayes and Cities. Larvae are said to be spirits that walk only by night. Genii are the two Angels, which they supposed were appointed to wait upon each man. Manes are the spirits which oppose themselves against men in the way. Daemones were feigned gods by Poets, as Jupiter, Juno, &c. Virunculi terrei are such as was Robin Good-fellow, that would supply the office of Servants, specially of Maids; as to make a fire in the morning, sweep the house, grind Mustard and Malt, draw Water, &c. these also rumble in houses, draw latches, go up and down stairs, &c. Dii geniales are the gods that every man did sacrifice unto at the day of their birth. Tetrici be they that make folk afraid, and have such ugly shapes, which many of our Divines do call Subterranei. Cobali are they that follow men, and delight to laugh, with tumbling, juggling, and such like toyes. Virunculi are Dwarfs about three handfuls longs, and do no hurt; but seem to dig in minerals, and to be very busie, and yet do nothing. Guteli or Trulli are spirits (they say) in the likeness of women, shewing great kindness to all men; and hereof it is that we call light women, trulls. Daemones montani are such as work in the minerals, and further the work of the labourers wonderfully, who are nothing afraid of them. Hudgin is a very familiar Devil, which will do no body hurt, except he receive injury: but the cannot abide that, nor yet be mocked: he talketh with men friendly, sometimes visibly, and sometimes invisibly. There go as many tales upon this Hudgin, in some parts of Germany, as there did in England of Robin Good-fellow. But this Hudgin was so called, because he alwayes wore a Cap or a Hood; and therefore I think it was Robin Hood. Fryer Rush was for all the world such another fellow as this Hudgin, and brought up even in the same School; to wit, in a Kitchin; in so much as the self same tale is written of the one as of the other, concerning the Skullion, which is said to have been slain, &c. for the reading whereof I referr you to Fryer Rush his story, or else to John Wierus, De praestigiis Daemonum.

There were also Familiares Daemones, which we call Familiars: such as Socrates and Caesar were said to have; and such as Feats sold to Doctor Burcot. Quintus Sertorius had Diana her self for his familiar; and Numa Pompilius had Aegeria; but neither the one nor the other of all these could be preserved by their familiars from being destroyed with untimely death. Simon Samareus boasted, that he had gotten by Conjuration, the soul of a little child that was slain, to be his familiar, and that he told him all things that were to come, &c. I marvel what priviledge souls have, which are departed from the body, to know things to come more than the Souls within Mans Body. There were spirits, which they called Albae mulieres, and Albae Sybillae, which were very familiar, and did much harm (they say) to women with child, and to suckling children. Denmus as a Devil is worshipped among the Indians in Calecute, who (as they think) hath power given him of God to judge the Earth, &c. his Image is horribly pictured in a most ugly shape. Thevet saith, that a Devil in America, called Agnan, beareth sway in that Country. In Ginnie one Grigrie is accounted the great Devil, and keepeth the Woods; these have Priests called Charoibes, which prophesie after they have lien by the space of one hour prostrate upon a wench of twelve years old, and all that while (say they) he calleth upon a Devil called Hovioulsira, and then cometh fourth and uttereth his prophesie: For the true success whereof the people pray all the while that he lieth groveling like a lecherous knave. There are a thousand other names, which they say are attributed unto Devils; and such as they take to themselves are more ridiculous than the names that are given by others, which have more leisure to devise them. In little Books containing the cosening possessed at Maidstone, where such a wonder was wrought; as also in other places, you may see a number of counterfeit Devils names, and other trish trash.

CHAP. XXII. Of the Romans chief gods called Dii selecti, and of other Heathen gods, their Names and Offices.

THere were among the Romans twenty idolatrous gods, which were called Dii selecti sive electi, chosen gods; whereof twelve were male, and eight female, whose names do thus follow: Janus, Saturnus, Jupiter, Genius, Mercurius, Apollo, Mars, Vulcanus, Neptunus, Sol, Orcus and Vibar, which were all he-gods: Tellus, Ceres, Juno, Minerva, Luna, Diana, Venus and Vesta, were all she-gods. No man might appropriate any of these unto himself, but they were left common and indifferent to all men dwelling in one Realm, Province, or notable City. These Heathen Gentiles had also their Gods, which served for sundry purposes; as to raise Thunder, they had Statores, Tonantes, Feretrii, and Jupiter Elicius. They had Cantius, to whom they prayed for wise children, who was more apt for this purpose than Minerva that issued out of Jupiters own brain. Lucina was to send them that were with childe safe delivery, and in that respect was called the mother of Childwives. Opis was called the mother of the Babe new born, whose image women with child hanged upon their girdles before their bellies, and bare it so by the space of nine moneths; and the Midwife alwayes touched the child therewith before she or any other layed hand thereon.

If the child were well born, they sacrificed thereunto, although the mother miscarried: but if the child were in any part unperfect, or dead, &c. they used to beat the image into powder, or to burn or drown it. Vagianus was he that kept their children from crying, and therefore they did alwayes hang his picture about Babes necks: for they thought much crying in youth portended ill fortune in age. Cuninus, otherwise Cunius, was he that preserved (as they thought) their children from misfortune in the Cradle. Ruminus was to keep their dugs from corruption. Volumnus and his wise Volumna were gods, the one for young men, the other for maids that desired marriage: for such as prayed devoutly unto them, should soon be marryed. Agrestis was the god of the fields, and to him they prayed for fertility. Bellus was the god of War and warriers, and so also was Victoria, to whom the greatest Temple in Rome was built. Honorius was he that had charge about Inkeepers, that they should well intreat Pilgrimes. Berecinthia was the mother of all the gods. Aesculanus was to discover their mines of Gold and Silver, and to him they prayed for good success in that behalf. Aesculapius was to cure the sick, whose Father was Apollo, and served to keep weeds out of the Corn. Segacia was to make seeds to grow. Flora preserved the Vines from frosts and blasts. Sylvanus was to preserve them that walked in Gardens. Bacchus was for Drunkards. Pavor for Cowherds; Meretrix for whores, to whose honour there was a Temple built in Rome, in the midst of forty and four streets, which were all inhabited with common Harlots. Finally Colatina, alias Clotina, was goddess of the stool, the Jakes, and the Privy, to whom as to every of the rest, there was a peculiar Temple edified: besides that notable Temple called Pantheon, wherein all the gods were placed together; so as every man and woman, according to their follies and devotions, might go thither and worship what gods they list.