The Displaying of Supposed Witchcraft, chapter 6: That divers places in Scripture have been mis-translated thereby to uphold this… (part 3 of 5)

2. Tremellius gives it thus: Quae non auscultat voci mussitantium, utentis incantationibus peritissimi, which piece of Latine were very difficult to put into perfect Grammatical construction, because mussitantium is the plural number, but utentis and peritissimi are of the singular, which we shall leave to the censure of Criticks, and give the marginal note that is there added. Surdae] id est, calidè agentis adversus incantamenta, ut sequentia exponunt, nam aurem utram q; ab ea obturari, &c. Of the deaf Adder] That is to say, that acteth craftily against the incantations, as the following words do expound: For she stóppeth both her ears, by fixing one to the earth, and covering, and stopping the other with her tail; and that Hierome, Augustine, Cassiodorus, and others do so expound the place. Whether this be true of the Asp or not is much to be doubted, for I find no Author of credit that doth averr it of his own knowledge, and the thing is very difficult to bring to experiment, and the Psalmist might speak according to vulgar opinion, of which there was no necessity that it should be literally and certainly true. Further he goes on and saith, mussitantium] That is to say, pronouncing their incantations to charm her, whispering and very low; which study of charming, lest any should think that David doth approve of them in this place, he learnedly useth the very words of the prohibition, which God laid down Deut. 18. 11. For (he saith) these fascinators in the Hebrew appellation are said to consociate society, because they apply the society of the Devil to their arts.

3. Those we call the Septuagint do render it thus: [non-Latin script]. And that which is ascribed to Hierome in the eight Tome of his works printed at Basil 1525, gives two Latine versions to this, the one answering to the Septuagint which is this: Quae non exaudiet vocem incantantium & venefici incantantis sapienter. The other according to the Hebrew thus, Ut non audiat vocem murmurantium, nec incantatoris incantationes callidas. So that this maketh the meaning to be, that the deaf Asp is so cunning in stopping of her ear, that she doth not hear the voice of those that murmur, and mutter charms, though it be a Charmer that uttereth the most cunning and powerful charms: So that here is no regard had to conjoyning or associating either of Serpents together, or of the society of the Charmer and the Devil.

4 Luthers Translation of this place is remarkable, which is this, Dass sie nicht boere die stimme dess Gauberers, dess Beschwerers der wol besch weren fan. Which in English runs thus, That doth not hear the voice of the Magicians or Charmers, the Conjurors or Exorcists, that well conjure can. And agreeable to this is the translation of the Low-Dutch. So that the sense is, that the deaf Asp stoppeth her ear against the voice of the Charmers, those that have sworn together (it may be that common error and opinion had prevailed so far with learned Luther, as doth appear by his exposition upon the third Chapter to the Galathians, that he believed that the Witch, and the Devil were in compact, and sworn together) and that were most cunning in that art. But this doth but in a manner beg the question, not prove it, for all will but amount to this, that the Asp cannot be charmed, no not by those that have the greatest skill in the matter of incantation.

5. The French Translators render it thus: Lequel n'écoute point la voix des enchanteurs, ni du charmeur sort expert en charmes, Which will in no point hear the voice of the inchanter, nor of the Charmer that is expert in charms. And this proveth nothing at all of joyning societies, nor of compacts. The Italian version giveth it thus, Accioche non oda lavoce de glivoce incantatori, del venefico incantante incantationi di dotto. In English thus, Which doth not hear the voice of the inchanter, of the Witch (if that be the signification of the word venefico, a poysoner) inchanting with the incantation of the learned: And this is most near the Hebrew of all the rest, and beareth thus much, That the Asp doth not hearken to the voice of the inchanter, of the Charmer which useth the charms that were framed and conjoyned by a learned Clerk: so that if associating be comprised, it must be understood of the framing and joyning of the charms, which doubtless was the composure of those that were very learned, especially if they work by a natural operation, of which we shall discourse hereafter.

6. But now we come to the Hebrew it self, which Arias Montanus renders thus, Quae non audiet ad vocem mussitantium: jungentis conjunctiones docti. And in the margent thus, Quae non obtemperabit voce incantantium, incantantis incantationes sapienter. Which we may thus English, Which hearkeneth not to the voice of the mutterers, of the learned joyner of conjunctions. And the other thus; Which obeyeth not the voice of the Charmers, of the person charming charms wisely. So that it may mean, that the Asp hearkeneth not to the voice of those that mutter or mussitate the charms of the Charmer that doth wisely use them, or of him that is a wise Charmer. But it is needless and improper to make an half period at mussitantium, for then there will be no coherence in Grammatical construction betwixt the former and latter part of the verse: and therefore according to the order of Grammar, it should be rendered thus: Quae non audiet advocem mussitantium incantationes, docti incantantis. And so the meaning is plainly this, that the Asp doth not hearken to the voice of those that mutter the charms of a learned Charmer. And so there is no intimation of association or compact either one way or another, but it doth meerly imply that the Asp doth resist and frustrate the charms of the mutterers that use them, though they be wise in the using of them, which doubtless is the most genuine rendring, and the true meaning of the place: or else it may be thus aptly translated: Quae non audiet advocem mussitantium conjunctiones jungentis docti; That is thus, Which hearkeneth not to the voice of those that mutter the Conjunctions of a learned Joyner. So this way the sense will be, that she resisteth the Charms, or Conjunctions of the learned Joyner or Framer of them, and consequently that it hath not respect, either to the associating or gathering of the Asps into one place, or an association or compact betwixt the Charmer and the Devil, which are both beg'd, and too far fetcht, and cannot be intended properly in this Metaphor. But it (if thus Translated according to Arias Montanus) referreth punctually and properly to the cunning and wise composure of the letters and words used in the Charm, that if they had been never so cunningly contrived, or joyned together by those that had the greatest skill of all others in framing and composing of charms; yet were they utterly inefficacious against this kind of Serpent. And so we conclude this, having as yet found no such Hebrew word as signifieth a Witch in the vulgar sense and common acceptation.

7. Another word that followeth in this place of Deuternomy is [non-Latin script] requirens Pythonem, which what it meaneth is more obscured, and erroneously translated, than any of the rest. And this our English Translators have ignorantly or wilfully, but however erroneously rendered in all the places where it is used, to be one that hath a familiar spirit. From whence note these things.

1. This word, as Buxtorfius, Schindlerus, and Avenarius observe, hath two significations, the one is, uter vel lagena, the other Python, and so saith learned Masius, significat vero vox Ob utrem vel lagenam; From whence the Jewish Nation did call those Devils which did give answers forth of the parts of Men and Womens Bodies, Ob, and in the plural number Oboth; As it is only once for bottles used in that of Job, Behold, my belly is as wine that hath no vent, it is ready to burst like new bottles. And to the same purpose speaketh Schindlerus in these words: From thence it seemeth to be called [non-Latin script] Pytho, because those that had it, or were possessed with it, being puft up with wind, did swell like blown bladders, and the unclean spirit being interrogated did forth of their bellies give answers of things past, present, and to come, from whence also they were called [non-Latin script] ventriloqui, speakers in the belly, or out of the belly. So that in the sense of these men, it was a Devil or Spirit that spoke in them, as though they had been essentially and substantially possest with a Demon; so prone were they to ascribe all things (almost) unto the Devils power, not considering that they had no other Devil, but that of Imposture and Delusion, as we shall shew anon with unanswerable arguments.

2. The most or all the translations in the Polyglott do render it Pythonem, vel spiritum Pythonis in this place of Deuteronomy, and other places: But what is to be understood by Python, or the Spirit of Python is as difficult to find out, as the meaning of the Hebrew word Ob, because it must be digged forth of the rubbish of Grecian lies: For some will have it to be derived from the word [non-Latin script], à consulendi & interrogandi usu. But that they were called so rather from the Epithete given to Apollo, who (as the Poets fabled) did soon after Deucalions flood slay the Dragon Python, [non-Latin script], so called a [non-Latin script] quod est putrescere, because he was said to be bred of the putrefaction of the Earth; and so he was called Apollo Pythius, and those that kept the Oracle at Delphos, and gave answers, were called Pythii vates, and the Oracles Oracula Pythia: as may be seen in Plutarch, Thucydides, and Lucian: and Suidas and Hesychius say, [non-Latin script] dicebatur etiam Daemonium cujus afflatu futura praedicebant, & [non-Latin script], è ventre hariolantes: From whence Pythius Apollo came because of slaying the Dragon, nam [non-Latin script] putrescere significat, ut est in his carminibus.

—[non-Latin script],
[non-Latin script].
—Sic inde precatus Apollo est:
Putrescas tellure jacens campoq feraci.

And from hence were the Pythian Games instituted:

Neve operis famam posset delere vetustas,
Instituit sacros celebri certamine ludos
Pythia perdomitae serpentis nomine dictos.

Though, if we will believe Natalis Comes and some others, it was not a Serpent or Dragon that Apollo slew, but a man whose name was Python, and his sirname Draco, and from that Victory Apollo was called Pythius, and those that kept his Oracle at Delphos were called Pythios vates, Pythian Priests, or Diviners of Python. So that all that can be gathered from hence is, that to have the Spirit of Python, was to undertake such Divinations, as the Priests used at the Pythian Oracle at Delphos, and that was no more in truth and effect, but Cheaters and Impostors.

3. Those that we call the Septuagint expressing the manner of the performance of this kind of Imposture do (as Masius confesseth, and is true) constantly call them by the name of [non-Latin script], because they did speak forth of their Breasts or Bellies, that was by turning their voices backwards down their Throats, which some of the Latines imitating the Greek word have not unfitly called them ventriloquos, that is, speaking in their Bellies. And that there were such in ancient times is witnessed by Plutarch, who saith, speaking of the ceasing of Oracles, thus: That it is alike foolish and childish to judge that God himself, as the Engastrimuthoi, (that is to say, the Genii hariolating forth of the Belly) which in times past they did call Eurycleas, now Pythonas, hiding himself in the Bodies of the Prophets, and using their mouth and voice as instruments, should speak. From whence we may note these things. 1. That in Plutarch time who lived in the Reign of Trajan, there were of these persons that could speak (as it were) forth of their Bellies. 2. That though Plutarch was a very learned, sagacious person, yet he either knew not, or else concealed the manner how these ventriloquists performed this speaking in their Breasts or Bellies, it being nothing but a cheat and artificial imposture, as we shall shew anon, of whom his learned Translator Adrianus Turnebus, and of these vanities speaketh thus. Therefore (he saith) we condemn all sorts of Divinations which are not received from the sacred writings, and do judge them to have been found out, either by the craftiness of men or the wickedness of Devils; but we rejoice to our selves that being Divinely taught, we here see far more than the most learned Plutarch did, who beheld but little light in this his disputation of the defect of Oracles. 3. We may note that these words (that is to say, the Genii hariolating forth of the Belly) which we have inclosed in a Parenthesis, are not found in the Greek written by Plutarch, but are only added as the conjecture of Turnebus. 4. Plutarch doth hold it childish to believe that God doth hide himself and speak in the belly of these couzening Diviners, and therein though an Heathen was wiser than many that profess Christianity now, who believe it to be some Spirit, when it is nothing but the cunning Imposture of those persons, that by use have learned that artifice of turning their voices back into their Throats and Breasts. 5. As to matter of fact it is manifest that in the time of Plutarch there were those that practised this cunning trick thereby to get credit or money by the pretence of Predictions and Divinations, and such an one doubtless was the Woman at Endor, and the Maid mentioned in the Acts of the Apostles, of which we shall speak presently.

Also Tertullian a grave Author, affirmeth that he had seen such Women that were Ventriloquists, from whose secret parts a small voice was heard as they sate, and did give answers to things asked. And so Caelius Rhodiginus doth write that he often saw a Woman Ventriloquist at Rhodes, and in a City of Italy his own Country, from whose secrets he had often heard a very slender voice of an unclean Spirit, but very intelligible, tell strangely of things past or present, but of things to come for the most part uncertain, and also often vain and lying; which doth plainly demonstrate that it was but an humane artifice, and a designed Imposture.

But most notable is that story related by Wierus from the mouth of his Sons who had it from the mouth of Adrianus Turnebus, who did openly profess that before-time he had seen at Paris a crafty fellow very like Euricles mentioned by Aristophanes, who was called Petrus Brabantius, who as oft as he would, could speak from the lower part of his Body, his Mouth being open, but his Lips not moved, and that he did deceive many all over by this cunning, which whether it be to be called an art, or exercitation, or the imposture of the Devil is to be doubted. And further relateth that at Paris he deceived a Widow Woman, and got her to give him her Daughter in Marriage, who had a great Portion; by counterfeiting that his so speaking in his Breast, or Belly, was the voice of her deceased Husband, who was in Purgatory, and could not be loosed thence, except she gave her Daughter in Marriage unto him: By which deceitful knavery he got her, and about six Months after, when he had spent all her Portion, the Wife and Mother-in-law being left, he fled to Lions: And there hearing that a very rich Merchant was dead, who was accounted living a very wicked man, who had gotten his riches by right and wrong; this Brabantius goeth to his Son called Cornutus, who was walking in a Grove or Orchard behind the Church-yard, and intimateth that he was sent to teach him what was fit for him to do. But while that he telleth him that he ought rather to think of the Soul of his Father, than of his Fame, or Death; upon the suddain while they speak together a voice is heard imitating his Father's: Which voice although Brabantius did give out of his Belly, yet he did in a wonderful manner counterfeit to tremble: But Cornutus was admonished by this voice, into what state his Father was faln by his injustice, and with what great torments he was tortured in Purgatory, both for his own, and his Sons cause, for that he had left him the Heir of so much ill gotten goods, and that he could be freed by no means, unless by a just expiation made by the Son, and some considerable part of his goods distributed to charitable uses unto those that stood most need, such as were Christians made Captives with the Turks. Whereupon he gave credit to Brabantius, with whom he discoursed, as a Man that was to be sent by Godly persons to Constantinople to redeem the prisoners, and that he was sent unto him by Divine Power for the same purpose. But Cornutus, though a Man no way evil; and although having heard these things, he understood not the deceit: yet notwithstanding because of the word, that he should part with so much money, made answer that he would consider of it, and willeth Brabantius to repair the day following to the same place. In the mean time being staggered in his thoughts he did much doubt, in respect of the place, where he had heard the voice, because it was shadowy, and dark, and subject to the crafty treacheries of Men, and to the Eccho. Therefore the next day he leadeth Brabantius into another open plain place, neither troubled with shadows nor bushes. Where notwithstanding the same tale was repeated, during their discourse, that he had heard before: This also being added, that forthwith six thousand Franks should be given to Brabantius, that three Masses might be said every day, to redeem his Father forth of Purgatory; otherwayes that there could be no redemption for him. And thereupon the Son obliged both by conscience and religion, although unwillingly, delivers so many to the trust of Brabantius; all lawful evidence of the agreement and performance being utterly neglected. The Father freed from the fire and torments afterwards hath rested quiet, and by speaking did not trouble the Son any more. But the wretched Cornutus, after Brabantius was gone, being one time more pleasant than wonted, which made his Table-companions much to wonder; and forthwith opening the cause to them inquiring it, he was forthwith so derided of all, because that in his judgment he had been so beguiled, and cheated of his money besides, that within few days after he died for plain grief, and so followed his Father to know the truth of that thing of him.