Of Occult Philosophy, part 4 of 4

CHAP. IX. Of the manner of delivering them that are possest by evil Spirits, and the great abuse which hitherto hath been committed by many, in such kinde of business.

NOw to come to speake of the driving away of evil Spirits; it is to be known, that very few since the times of Christ and his Apostles have rightly been driven away. For they knew not how to use any other meanes but Ceremonyes and Conjurations, wherewith they endeavored to expel the malignant Spirits and the devil; whereas this is altogether a false foundation, and by no meanes to be followed or imitated. Although sometimes some have been delivered by this way, and the devil hath been driven from them; nevertheless it hath not been done, neither can it be done without loss: Like as if a Prince would vanquish some Country or City, with the Sword, this he could not possibly do without some apparent damage and loss to that place. A common proverb hereby cometh to minde, which saith, That he that cannot get good words from good men, shall much less wrest them from evil men, although they be compelled by force: the more evil is to be feared, as by examples is too often seen to come to pass.

Therefore that opinionated power is to be relinquished which is used in Ceremonies and Conjurations. But you ought to expell wicked Spirits as Christ and his Apostles did, and no other way: But if you do otherwise, you undertake great Labours against the Devil: for certainly the Devil is forced through great difficulty to go out of men, and seeketh all iniquities and wicked occasions to stay, and retain them in his power. But when he seeth that he can no longer stay, and remain in the possessed, but is forced to go out, then he requireth power and licence to enter into some other man, or beast, or into some other place: which if he be permitted, there followeth a greater loss thereupon.

Therefore there is no other place to be permitted or assigned unto him, but hell, from whence he cometh, and which God hath ordained for him, and cast him into; that it may not happen, as we have an example (as we faithfully believe) when Christ permitted the devil which he cast out of the man, to enter into the herd of swine, which no sooner had the devil entred into them, but they were drowned in the Sea. Therefore they are in no wise to be permitted to enter into any other men, lest suddenly after they deprive them of their lives, as they did these swine: Neither are they to be permitted to go into any Rivers, lakes, or ponds; which if it should be done, they will drown many men therein, and draw them into the deepe under those waters; and will deride them as a fool doth his master with his fingers; and therewith the devils are more delighted then before: neither ought they to have any power given them, or to their desires to go into any house or Castle; for they will perpetually possess it, and will so reigne there, that no body will any more be able to dwell or inhabit in that place, but they will alway be inhabitable, as many both houses and Castles are in many Countries, which are left desolate for this very cause; many whereof I could name in this place, but I pass them by, to avoyd prolixity: let Satan therefore aske what he will, where, or to what place he would go, nothing else ought to be granted to him, then to return into hell, which God ordained for him, and thrust him into: from whence he came into the man, and into which he ought to enter when he goeth out of the man, &c.

Also if the devil shall cause the man to speake many vaine trifles, we ought not to answer thereunto, or to speake much with him: But if any one will speake with him, let him say, I command thee, Oh thou unclean Spirit, by the word, power and virtue whereby thou wert cast out by Christ & his Apostles, that thou go out of this man, &c. He is no other way to be conjured; neither are these words to be taken for a Conjuration, but for an answer, by which alone he is not cast out: but this is first to be done, to wit, to watch and pray; for Christ saith, This kinde is onely to be cast out by fasting and prayer with faith.

Wherefore it is chiefly necessary to induce and force such as are thus possest, to prayer; though it be very difficult to be done, because the devil so Ruleth their tongues, that he suffereth them not to pray: Therefore there must be prayers made before them; and if they will not pray with and after those that are praying, they must be more sharply dealt withall; That is to say, the possessed must be fast bound both his hands and feete, and afterwards let some other man lie across over them, and shew himself to be very angry with them, and severely compel them to prayer: but he ought to pray before them, and to exhort them to pray after him the same words. By this meanes such people may be induced to pray, when they cannot be brought to it by any other meanes; which ought to be continued day by day, and the devil will go out of them and leave them. This shall suffice to have spoken concerning the casting out of uncleane and evil Spirits, because I am restrained to use brevity in other places.

CHAP. X. Of Tempests

THat we may now come to speak of the original of Tempests, & how they may be expelled away; Also how and by what meanes any one may preserve himself and his from Thunder, lightning and haile: We shall declare in the first place, that all Tempests do proceed from the four Capital windes, viz. the East, South, West, and North: Then from the Centre of both, that is to say, of the Aire and Firmament, there are no tempests can arise; But from the four Fountaines before spoken of, which comes chiefly to be considered.

Wherefore he that desires to preserve his goods, House, Lands, garden, field, meadow, and such things from all manner of thunder, haile and Tempest; he ought first to know these things, whereby he may also know how to assimilate inferiours to Superiours. We will therefore in this place briefly declare the original of all Tempests.

The original of tempests is certainly nothing else, but the appearance of Spirits; and lightning or corruscation preceding, is the presence of them: whereby it may be certainly known, whether those tempests will pass away with or without danger; and that after this manner is to be understood; to wit, as a stranger will not enter into any ones house, unless first he speake, so these Spirits do not appeare unto us without speaking first. But their voice is thunder, which as we see immediately follows every flash of lightning. Also if a stranger should suddenly fly into the house of another, where he is not known; it seems to signifie no good, but evil rather; either he himself is prosecuted by others, or else brings some damage to them. So likewise are we to understand of the lightning of heaven; the more quick it comes, the more dangerous it is, for commonly some Thunder-bolt followes. It is therefore very necessary to know how every one may defend and save himself herefrom, that he fall not into some place that he would not, or receive some other hurt: the Ringing of Bells do availe nothing in these cases; although I do not reject them, especially in such tempests as are caused by Magicians inchantments, by reason of the Spirits by them raised in the Aire. For the Spirits do love silence and quietness, whereby it comes to pass that great noises, as the sounds of bells and Trumpets, do partly diminish and disperse tempests by them stirred up: But in Thunders and haile they do no good, as the Monks and Sacrificers have to their loss too often found. And for this cause they used ceremonies, wherewith they seduced the Vulgar and common people, perswading them that besprinkling places with holy water (as they call it) preserved them safe from Thunder and haile; likewise by burning holy candles, or some palme, or other herb by them sanctified, or with the perfume of Frankincense, or Myrrhe of these sacrificers they were preserved secure.

O thou fool, and unwise sacrificer and Monk, who art hitherto Ignorant of these things; and understandest them not, in this place thou mayst be taught the contrary; how that Malignant Spirits are not driven away with sweet perfumes, but are mightily delighted therwith, and do run more freely & swiftly to them, then to stinking smells; whether they be good Spirits or evil. But if in stead of Frankincense and Myrrhe, you had taught to have made a fumigation of Assa Fetida, you might therewith drive away both good and evil Spirits: For the good odour of Frankincense and Myrrh is nothing else but the sacrifice of the Spirits, wherewith we attract and draw them unto us. But of this we have spoken enough.

Now to return to that which we intended to write of; and first, how any place may be preserved from Thunder and haile: note therefore, that to place a preservative in the centre of a house, garden, or field, &c. availeth not at all; but at the four Angles, East, West, South, and North; then the place shall be secured: as a building set upon four Pillars is more strong and firme then that which is founded onely upon one, which is set in the middle of the centre, or some other place: this is more easily overthrown by the winde or Spirits. Now the materials which belong to this preservative, and of which these four pillars are made, note that they consist of simple bodies, every one whereof is sufficient, and hath strength and virtue in it self for the effects before spoken of: As Mugwort, St John's wort, Perewincle, Celandine, Rue, Devils bit, and many such herbs and roots, and especially if they be gathered and taken in the right influence.

There are also other things of far greater strength and vertue; as Coral, Azoth; and one of the Characters before spoken of being drawn in a certain table, or ingraven: In these three things is a great secret against all Inchantments and workes of witches and the Devil himself. In which preservatives we may trust in our greatest necessities.

CHAP. XI. Of the great abuse of the Magicke Art by them that use it for Negromancy and Witch-craft.

THe Magicke Art in it self, is the most secret and occult science of all supernatual things in the world: That those things which are impossible to be searched out by humane reasons, by this Art, to wit, Magick, it may be found out and known: wherefore it is the most occult and secret wisedom; and reasoning against it, is nothing else but extream folly. It were therefore very necessary that the Divines would learn to know something of this Art, and be experienced in Magick what it is; and not so unworthily, without any ground at all, to call it Witchcraft. The Magical science were very profitable for them to know, seeing they will undertake to be the Masters and teachers of the holy Scriptures, and perswade themselves to be so: Not that I would have them use the Magical Art, or operate any thing by it; but to be expert therein, and to know the virtues and effects thereof, for the high and great mysterious secrets which are hidden in the holy Scriptures, delivered by the Apostles, Prophets, and Christ himself; and which we by our humane reason cannot understand nor search out.

What Divine that is Igrorant of Magicke, can cast out the Devil, drive away or binde a Spirit, or that can call one unto him, and command him to come? or that which is far less, can he heale the sick, or administer any other help to him by his faith alone? I wil be silent of his removing a mountain into the Sea. There followeth then that faith whereof Christ speaketh, of which they understand neither much nor little: Nevertheless they make a great shew and profession thereof with their mouthes, and do teach and speake much thereof; but themselves know not how to make proofe thereof, or to give any signe thereof, by their faith, whereby it may be said that they understand this faith, and to make use of it in the proofe thereof. But if any one should come, who by his faith and Magicke should perform a good signe, you having not the reason of knowing whether it be good or evil, will forthwith call him a Negromancer and Witch, because he hath done something above your reason and humane wisdom; when you your selves cannot tell how to discerne a Negromancer or Witch, from a Magician.

Magicke is therefore a most necessary and pure Art; not defiled nor corrupted with any Ceremonies or Conjurations, as Nigromancy: For in Magicke there is no use of Ceremonies, Consecrations, Conjurations, Blessings or Curses; but of faith alone whereof Christ speaks, saying, that by it we shall be able to remove Mountains and cast them into the Sea; And to compel, loose, and binde all Spirits: This is the true foundation and Instrument of Magicke.

Truely therefore it is a thing chiefly necessary to looke into this ART, that it be not turned into superstition and abuse, and to the destruction or damage of men; and hereby it is made Nigromancy, and Witch-craft; and at length, not undeservedly, so called by all men, because Witches and Sorcerers have violently intruded themselves into the Magicke Art, like Swine broke into a delicate Garden. So is Magicke corrupted and made Nigromancy by these perfidious men; wherefore it hath not undeservedly been burnt in the fire with these Witches and Sorcerers. For these kinde of men are the most nocent and hurtful, and the worst enemies to mankinde, that they have not worse enemies in all the world, which prosecute them with a more deadly hatred: from a present publique enemy, and corporal persecuter, who endeavoreth to invade us with the most cruel weapons, Guns, or Darts; we may beware of such a one, or take up Arms against him for our defence, with Brigandines or Darts, &c. or else a man may tarry in his house, and keep himself, suffering none to enter in but his Friends. But of these Witches and Sorcerers, no man can beware or defend himself, because against this kind of Enemies of God and men, no Weapons, Coats of Mayl or Brigandines will help, no shutting of doors, or locks; for they penetrate through all things, and all things are open unto them. And if any one were inclosed in Towers of Iron or Brass, he would not thereby be secured from these enemies; Although in their own proper bodies they seldom bring hurt to any one, but raise up, and send Spirits unto them, by their corrupt Faith, and hurt them in some part of their bodies, although they are absent from them an hundred miles distance; they either smite, wound, or kill them, although no outward and external wound can be seen appear: because they cannot hurt the outward man, but only the internal spirit. Wherefore no Coats of Mayl can defend them, be they never so good; but they must put on other weapons and fortifications, to wit, the Armor of Faith: This is the true way, and then let him be clothed with a Linen garment, the wrong end turned upwards: and after that hath been often worn, thou shalt be more safely delivered, than if thou wert armed and girt with all manner of weapons.

Although there are many preservatives which will keep and defend men from all these Fascinations and Witchcrafts which are wrought by the arising of these evil Spirits, such as are Coral, Azoth, and the like, which being used according to their due use and order, will well preserve from these enormities before spoken of. For the prevention and preservation from them is easie, but the cure is difficult; nevertheless it is possible: But in such cases, the proceeding thereunto must be magical and supernatural: From thence sprung that saying which some use, That none can better help the bewitched, than them that hurt them: This is a true saying which cannot be contradicted: but they which use it, understand not the Cause of this thing, neither can they give any reason thereof, why Witches do best of all, most happily, readily, and surely help, and Cure the bewitched: Therefore of this thing you shall be here sufficiently instructed.

Some Witches make and form Images in the form and likeness of some man which they propose to themselves, and conceive in their own minds; and do stick a nail in the sole of his foot, and after this manner hurt the man, that he invisibly feeleth the pain of a nail in his foot, and is so tormented therewith, that he is not able to go, until the nail is pulled out of the foot of the Image; which being drawn away, the man is healed: which no man knoweth better how to do, than he that fixed the nail in the Image; nor where it was fixed, or what the Cause of the Disease was.

It oftentimes also cometh to pass, that after the same manner a nail is somtimes by these witches fixed in the teeth of the Image of the man, so that afterwards he cannot take any rest in his teeth, unless the nail be taken away, or his teeth drawn out: In like manner are nails struck into any other members of the Image by these arch-Sorcerers, and hereby they hurt men without making any impression or signe thereof upon their skin.

Oftentimes also it so happeneth to men, that there arise Tumors in their heads or elsewhere about their bodies, which are like Pushes; or skycolour spots, that appear suddenly and vex men in their bodies, as if they had been beaten with knotted Ropes: to whom any such accident happeneth without any visible blow or bruise to be perceived; he will not judge any otherwise, but that he is smitten by these Images.

It is too often seen to fall out, that a man sometimes loseth an Eye suddenly, or is struck quite blind; or deaf in one, or both Ears; dumb, or some imperfection in his speech; crooked, lame, or dieth; all which accidents are wrought by Witches, through the divine permission: All which are Magical acceptions and torments, and are made and completed by the Ascendants.

In these Cases the Physitians ought to take heed, and be advised, that when they perceive such kinds of Diseases to be supernatural, that then they do not judge them to be natural Diseases, and so think to Cure them with their common Apothecaries Medicaments; For thereby they will reap nothing but disgrace, which often happens to many of them: It is a cross (say they) or affliction by God laid upon them, which no Physitian can help. Oh you Quacksalvers, it is not as you think, but indeed it is a chastisement, by the permission of God, wrought by Witches and evil men; wherefore the Physitian ought to consider the Signs, whereby he may know, and judge of the Disease; and thereby may inform himself which way to effect the Cure thereof: And Medicines are to be used, and applied thereunto.

In the first place it is necessary that he ask the Patient, How, and in what manner the Disease took him, or happened unto him; what was the original of the evil, Whether it were occasioned by any fall, blow, thrust, bruise; or if any other natural Cause can be perceived; or that there be any Flux, or inward corruption of blood: but if none of these signs appear, then let him again demand of the Patient, Whether he hath any body in suspition that is […]n enemy, or one not wishing well to him, that might be a Witch? If he answer that he hath some mistrust of any such, then he shall judge that it hath happened to him as is above declared. Therefore it is most necessary for the Physitian to understand rightly after what manner he is to deal with the Patient, if he desire to be perfect in this art. But the Ancients have not written at all any thing concerning this kinde of Cure, neither Galen nor Avicenna, nor any other; we shall therefore lay down the manner of the Cure in Order, which follows.

They who are bewitched, cannot be Cured any better, than by hurting again the same place afflicted; that is, by making (through Faith and imagination) such a like member as is hurt, or else a whole Image out of Wax, which he shall either anoint or binde up with Plaisters, where the Tumors, Signs, or Spots be, is a present help for that person in whose name it shall be made; and the pain shall cease, &c. But if he be so bewitched, that he is in danger to lose an eye, his hearing; or be impedited in the Generative faculty of his privy Members, in his Speech, or hath his Members made crooked or wreathed awry; then let there be made an Image of the whole body of Wax, with a firm Faith, upon which Image let the intent of your imagination be firmly fixed; and afterwards let the whole Image be consumed with fire in due order. Make no wonder that people bewitched are thus easily Cured: neither be like the Sophisters of the Academies, who scoff and deride at such things; and say, That they are impossibilities, and against God and Nature, because they are not taught in their Schools.

It follows then, since they are true, That a Physitian ought not to rest only in that bare knowledge which their Schools teach, but to learn of old Women, Egyptians, and such-like persons; for they have greater experience in such things, than all Academians.

We come to speak also of the Dartings and Jaculations of all Witches, as the Inchanters and Witches do call them; when they afflict any man, that they insert ashes, hairs, feathers, bristles of Hogs, fins of Fishes, and such like things into the foot, or some part of the body, without any opening of the skin.

But how, or after what manner this is done, we shall not here speak of; left if it be known to some, it may be by them made use of to do evil; wherefore we shall pass it over, it being only necessary to write of the manner of the Cure, that the same likewise may be effected without opening of the skin, and such griefs taken away. The way and use of the Ancients in such kinde of Cures, is especially to be avoided, who used to lance the part affected with Razors, about the centre thereof, and that very deep, where there are no hairs, nor any thing else to be found; and by that way of proceeding, do afflict the Patients with most intolerable torments, as if they were racked in the hands of the hangman: for by this kinde of Remedy, very few are Cured, but many have thereby lost their lives. Wherefore this proceeding is quite to be left, and a better to be chosen: which is: Let some quantity, the whole, or half, much or little, of the like injaculated matter, which may be found and buried either in an Elder or Oak, and fixed with a wedge towards the East; which being done, there needs not any greater labor, for then that which remains may be extracted from the body, and the Cure will follow without using any other Remedy: But it will be otherwise, if the extracted matter be not placed in a right place; whatsoever it be, it causeth hurt, and diminisheth not the injaculated matter. Wherefore it were to be wished, that it might be extracted from the body of man, without labor or pain, without making any incision, combustion, or opening thereof: It is therefore especially to be noted, that the same ought to be done by the virtue of the Magnes, (which attracteth all bewitched matter to it self:) such as is Oak-leaves, Celandine, Azoth, and powder of Coral: which if any one of them be by himself bound and fastned about the Centre, in 24 hours it will extract from the body all such matter, as by any such means of Witchcraft is injaculated therein.

I shall only add this one thing, which is a common saying, used by many to say, I am an enemy to, and hate such Witches and Sorcerers; wherefore I am sure they cannot hurt me: And this is firmly believed by such kinde of faithless and ignorant men, that those Witches and Sorcerers that they hate, can do them no hurt; but only such as they love, and give somthing to, &c. But this is false: for whosoever they are that are their enemies, do also give them thereby an occasion to use hatred and enmity towards them; and from that Spring at last arises the Persecution, according to the manner, power, and proprieties of the enemies. But if we would resist them that they cannot hurt us, we must do it by Faith; for that confirms and strengthens all things, raiseth up, and casteth down, and performeth all things.

The end of Occult Philosophy, of Paracelsus.