Of the Nature of Spirits (Pictorius’ Isagoge), part 2 of 4

Poll. If it were not mor[…] s[…]fely purged with the Sword of the word of God, it would forthwith be worse.

Castor. Without doubt.

Pollux. Nevertheless I have seen many that remain, whom I have not yet inscribed in this frantique Catalogue.

Castor. Who are they?

Pollux. False accusers and spies, obedient to Astaroth, who is called a devil among the Greeks; and John calleth him the accuser of the brethren. Also there are tempters and deceivers that lie in wait to deceive, who are present with every man; and these we term evil Angels, which have Mammon for their King, and they do affect men with an insatiable avarice and thirsty desire after authority and dominion. There are others called Lucifugi, which fly from the light, never appearing in the day, but delighting in darkness, maliciously vexing and troubling men, and sometimes by Gods permission, either by some touching, breathing or inspiration, do hurt to them: but truly they are a kind which are unapt for to do much wickedness, because they eschew and fly from any communication with men, Pliny the 2d. relates, that there was such a one at Athens, in a certain spacious house, which Anthenodorus the Philosopher happened to purchase. And Suetonius in his sixth book of Caesar, makes mention of another to have long continued in the garden of Lamianus.

Castor. I desire, if it be not too Irksom to thee, declare unto me what Pliny speaketh concerning this spirit of Anthenodorus.

Pollux. The story is something long and prolixious, yet it shall not much trouble me to relate it. It is thus: Pliny in the seventh book of his Epistles writeth, of a certain large spacious house at Athens, which no body would inhabit by reason of the nocturnal incursions of spirits, which were so formidable to the inhabitants, that sometimes in the day-time, and when they were watching, they would cast them into dreams, so always, that the shapes and forms which they then saw, were ever present in their memory. Where at length a certain Philosopher named Anthenodorus happened to purchase that house, and prepared and furnished the same for himself to dwell in; and because all men had an evil suspicion of that house, he forthwith commanded his servants to provide him a bed and tables, that after he had completed and finished his study he might go to bed. He therefore (saith Pliny) when he went in (in the evening) and applied himself to his study, suddenly heard the locks to shake open, and the chains to be moved; nevertheless he did not lift up his eyes, nor stirred from his book, but stopped his ears with his fingers, lest that furious tumult might work a vain fear upon him; but the noise still approaching nearer unto him, at length he looked up, and saw an effiges like unto a finger beckening and calling unto him; which he little regarded, until it had touched him three times, and the noise drew near unto the table; and then he looked up, and took a light, beheld the spirit, as it were an old man worn away with withered leaness and deformity, his beard hanging down long, horrible and deformed hair, his legs and feet were as it were laden with chains and fetters: he went towards a gate which was bolted, and there left the Philosopher, and vanished away.

Castor. What fearful things thou relatest, Pollux! but what was the event of this sad spectacle?

Pollux. The next day he related the whole matter to the Magistrates in order, as he had seen the same, admonishing them that they should dig diligently about the threshold of the door; for there it was probable they might find something, which might cause the house to be quiet and habitable.

Castor. What did they find?

Pollux. Having digged up the earth, Pliny saith, they found a dead carcase, bound and intangled in chains and fetters, his flesh being consumed with devouring time, which without delay they caused to be buried, according to the Christian ceremonies.

Castor. But this being performed, did the house afterwards become quiet and habitable?

Pollux. Yes, very well.

Castor. What madness therefore possesseth them who prophane and destroy Church-yards, where the sacred organs of the holy and blessed spirit do rest; and do give the bones of the dead for meat to the spirit Zazelus, of whom mention is made in the 3 of the Kings; and we read in Pausanias, amongst the histories of Delphos, that he was called Eurynomus.

Poll. Thou shalt find, that the Governors of Cities that were of the opinion and judgment of Christians, did subvert, destroy and prophane these holy places, that herein the youth might dance their mocking interludes, after the furious sound of the drum or tabor, and sing Iopaeen; or, there the poor inferior old women did sell base trumpery or Lupines, which God would have to be purged with holy prayer, for the salvation of souls, or breaking of bread to the hungry.

Castor. But it is an impious and heathenish thing so to have touched the anointed of God.

Pollux. And worse than heathenish; for the heathens did highly esteem the rites and ceremonies of burials, as Elpinor is witness in Homer, where he yeildeth up his life; and in Homer he speaketh to Ulysses, I intreat thee, O Ulysses, to be mindful of me, and not depart away hence and leave me uninterred, lest that, not being ritely buried, I shall be made the wrath of the Gods. And Achita the Philosopher in Flaccus, thus speaketh to the Mariner.

Me quoque divexi Rapidus comes rionis,
Illyricis Notus obruit undis.
At tu Nauta vagae ne parce malignus arenae,
Ossibus & capiti inhumato.
Particulam dare; si quodcunque minabitur Eurus
Fluctibus Hesperiis, Venusinae
Plectantur silvae, te sospite multaque merces
Unde potest tibi defluat aequo.
Ab Jove, Neptuno, sacri Custode Tarenti.
Negligis immeritis nocituram,
Post modo te natis fraudem committere: fors &,
Debita Jura vices q; superbae
Te manent ipsum praecibus non linquar multis
Te q; piacula nulla resolvent.

Orion's rapid Comrade Notus, me
O'erwhelmed in th' Illyrian Sea,
Oh Seaman frowning, not forbear to spread
Upon my bones, and inhum'd head,
A […]ittle fleeting sand! what th' east doth threat,
Hesperian waves may only beat.
Vainly Venusimu's woods, whilst safe and rich,
Thou climbst to fortunes highest pitch.
Jove kind, and Neptune too, Tarentum's power
Thou slights; what on the guiltless score,
Of thy ensuing sons may fall: like Urne,
Like funeral, and proud return,
May wait thee too; my curses shall have force
Whence no Attonements get remorse.

And Polinurus to Aeneas in his sixth book of Virgils Aeneids.

Nunc me fluctus habent versant q; in littore venti,
Quod te per Caeli jucundum humen & auras,
Per genitorem oro, per spem, surgentis Juli.
Eripe me his invicte malis, aut tu mihi terram
Injice nam q; potes.

I'm now i' th' waves winds toss me 'gainst the shore,
By heavens rejoicing light I thee implore;
And by the Air, by old Anchyses too,
And by the hopes of young Julius, thou
Unconquer'd Hero, help me but away,
From these sad troubles, or my body lay
I' th' earth; for thou canst do't.

Castor. Have the Gentiles so greatly esteemed the ceremony of burials?

Pollux. Yes, very much, for their religion did hold that the soul of a body which was uninterred, was void of any intelligible essence, and left to the power and command of a raging furious phansie, and subject to the torment and affliction of corporal qualities; so that it being an airy body, sometimes the departed shadow would speak unto his remaining friends, and sometimes evilly vex and torment his enemies with revenge, as in the Poet, Dido threathneth Aeneas, saying,

Omnibus umbra locis adero dabis improbe penas.

My ghost shall every where attend thee, Villian
I will torment thee.—

Suetonius, as we have shewn before, addeth the like concerning the dead body of C. Caligula the Emperor in the Garden of Lamius, being not duly buried; for this body because it was only covered with a light turf, did very much disquiet and trouble the possessors of the Garden, with violent incursions in the night; until by his sisters, who were returned from banishment, it was taken up again and ritely and duly by them buried.

Castor. And the house wherein the same Emperor died, could by no other way or means be freed from the fury of these shadows or spirits, as history makes mention, but by burning thereof.

Pollux. Aristotle speaking of miracles, mentioneth a certain mountain in Norway, named Hechelberg, environed about with the Sea, that continually sent forth such lamentable voices, like the yelling and howling of infernal devils, insomuch that the noise and clamour of their terrible roaring might be heard almost a mile; and the flocking together of great ravens and vultures near it, did prohibit any access thereunto. And he reported that in Lyppora near about the Aeolian Islands, there was a certain hill from whence in the night there was heard Cymbals, and sounds of tinkling instruments of brass, with certain secret and hidden screechings, laughings and roarings of spirits. But even now, Castor, thou didst make mention of Zazelus, whom also thou didst assert to have have been called Eurynomus by Pausania; I desire the to shew me something more largely concerning this spirit.

Castor. They do declare that he lives altogether by the flesh of the dead; so as sometimes he doth not leave the bones.

Pollux. Saxo Grammaticus, in the fifth book of his Danish history, doth most truly subscribe their consents and agreements to this thy assertion; for there he sets before our eyes an admirable history of one Asuitus and Asmundus, which easily proveth all thy sayings.

Castor. I beseech thee declare this unto me, Pollux.

Pollux. Give attention; it is thus: Asuitus and Asmundus had sworn with mutual vows each to other, that he which should live longest of them would entomb himself alive. Now sickness did consume away Asuitus before Asmundus; whereupon Asmundus for his oath of friendship sake, with his dog and his horse entombed himself alive in a vast deep den, having carried with him some meat, whereupon a long time he fed. And at length Ericus the King of Succia came into that place with an Army, and broke open the tomb of Asuitus; (supposing their had been treasure hid therein) but when the cave was opened, he drew out Asmundus. and brought him into the light, who was covered with a deformed sharp countenance, a deadly deformity, and gored with blood flowing from his fresh wounds.

Castor. But this story pertaineth not to our purpose.

Pollux. Truly it doth, if you diligently mark these verses, which set forth the cause of his wounds.

Castor. Shew me those verses if thou hast them.

Pollux. They are these which follow.

Quid stupedis qui relictum me Colore cernitis?
Obsolescit nempe vivus omnis inter mortuos,
Nescio quo Stygii numinis ausu,
Missus ab inferis Spiritus affiuit
Savis alipedem dentibus […]dit,
Infando q; Canem praebuit ori,
Non contentus equi vel canis esu,
Mox in me rapidos tra[…]stulit ungues,
Discissa q; gena sustulit aurem;
Huic laceri vultus horret imago,
Emicat in q; fero vulnere sanguis
Haud impune tamen monst[…]ifer egit,
Nam ferro servi mox caput ejus,
Persodi q; nocens stipite Corpus.

Why are ye amaz'd to see me pale!
'Mongst th' dead what's living needs must fail:
By what stra[…]ge warrant from black hell,
A Spirit sent, I know not, fell
With mercile[…]s teeth upon my H[…]rs[…],
And next my Dog without remor[…]e,
Devour'd: but not with Dog and Horse
Contented, he on me the force
Of his sharp nails try'd, hence did tear,
Part of this cheek, and one whole ear;
So my torn face doth look thus ill,
And all this blood appeareth still.
But yet this monstrous fiend from me,
I do assure you escaped not free;
His head my sword did from him take,
And's trunk to th' ground I fixt with stake.

Castor. I observe here, that Asmundus did cut the head of the spirit Zazelus or Eurynomus, and struck and pierced his body with a club; what? have spirits bodies, that may be seen and handled by men?

Pollux. Cortesius doth not deny, but that their natures may receive the habit and covering of vegitable bodies, and be transformed in several kinds of shapes, whereby they can the more craftily and subtilly delude and deceive the improvident wits of men. Basilius Magnus also testifieth the same, and witnesseth, that they have bodies appropriated to themselves, as likewise also have the pure Angels. Psellus a Necroman[…]er doth also report the same; and he also teacheth, That sometimes they sleep or rest, and do change their places, and shew themselves visible to the senses of men. Socrates asserteth, that a Spirit did speak with him, which also sometimes he saw and felt; but their bodies cannot be discerned to be different in sex. But Marcus Cherronesus, an excellent searcher into the natures of Spirits, writeth, that they have simple bodies and that there doth belong a difference of sex to compound bodies: yet their bodies are easily drawn to motion and flexibility, and naturally apt to receive every configuration. For, saith he, even as the clouds do shew forth the apparition and resemblance sometimes of men, and sometimes of every thing you conceive; so likewise do the bodies of Spirits receive various shapes, as they please, by reason whereof they transform themselves into the forms sometimes of men, and sometimes of women. Nevertheless this is not free to them all, but only to the fiery and airy Spirits. For he teacheth, that the Spirits of the water have more slow and less active bodies, which by reason of the slowness and softness of that element, they do most especially resemble birds and women; of which kind the Naiades and Nereides are, celebrated by the Poets. Trimetius testifies, that the Devils do desire to assume the shapes of men rather than any other form; but when they cannot find the matter of the air convenient and befitting for that purpose. And he saith, that they frame such kind of appearances to themselves. as the contrary humour or vapour will afford; and so they are seen sometimes in the form and shape of a Lion, a Wolf, a Sow, an Ass, a Centaure, of a Man horned, having feet like a Goat: such as it is reported were seen in the mountain of Thrungia, where there was heard a terrible roaring,

Castor, Porphyrius in Eusebius, in his fourth book of Evangelical preparations, teacheth, that some of these are good spirits, and some bad; but I have counted them to be all, evil, Pollux.

Pollux. Then it seemeth that thou art not seduced with the assertions either of Porphyrius, or Apuieus, or Proclus, or of some other Platonicks, which are mentioned in St. Augustines book of the City of God, 1, 2, and 3, chapter, who also do affirm that there are some of these Spirits good; for Eusebius in the said book and 6 Chapter; and St. Augustine concerning the same in his book of The City of God, the 9 Chapter and the 8, with very great and strong arguments do convince the Platonicks, that none of these Daemons are good, but all evil; and that we do also approve of from their names, which are every where set forth in holy Scripture; for the Devil is called Diabolus, that is, flowing downwards: that he which swelling with pride, determined to reign in high places, fell flowing downwards to the lowest parts, like the torrent of a violent stream, as Cassiodorus writeth. And he is called Sathan, that is, an adversary; who as St. Jerome testifieth, by reason of the corruption of his own malice, he continually resisteth, and is an adversary against God, who is the chiefest good. He is called Behemoth in the 40 Chapter of Job, which signifieth an Ox; for even as an Ox desireth hay, so he with the teeth of his suggestions, coveteth to destroy the upright lives of spiritual men. And Leviathan in the same place, which signifies an addition, because the Devil always endeavours to add evil to evil, and punishment to punishment. He is also called in Revelation 15. Apollion, signifying a rooter out, for he rooteth out the virtues which God planteth in the soul. He is called a Serpent in the 12 of the Revelation, by reason of his virulency. A Lion in the 1 Epist. Peter and the last chapter, which roareth about seeking whom he may devour. He is called a cunning workman Is. 55. because by his malice the vessels that are elected and approved. He is called Isa. 34. Onocentaurus Erynus, Pilosus, Syren, Lamia Ulula, Struthio. And by David in the 90 Psalm, an Aspe, Basilisk and Dragon. In the Gospel Mammon, the Prince of this world, and Ruler of darkness.

Castor. Why therefore have the Divines declared, that the Almighty hath given two kinds of Spirits unto men; the one good, the keeper and preserver of their lives, the other evil, resisting the good: if they are all evil?

Pollux. The holy Doctors do understand by the good Spirit a good Angel, such as we read Raphael was to Tobias, who bound the evil spirit Asmodeus in the wilderness of the furthest parts of Egypt, that he might be the more safe.

Castor. It had been more safe for every man to have been without the evil spirits; what therefore was the will of the heavenly Father concerning them?

Pollux. That by the assistance of the good spirits, we might courageously wage continual war against the evil spirits; but being cloathed with the harness of righteousness, like valiant Soldiers we may gird our loins with truth, and with the shield of faith resist and fight against all his darts.

Castor. If we condescend unto this warfare of Spirits, it seemeth good to enquire whether the Devils have power of doing hurt, granted them by God; or whether of themselves they can hurt as much as they please?