Book I, chapters 56–60: Lightning and prodigies, geomancy, reviving the dead, dreams and madness

CHAP. LVI. Of the Sooth sayings of Flashes, and Lightenings, and how Monstrous, and prodigious things are to be interpreted.

NOw the Sooth-sayings of Flashes, and Lightenings, and of wonders, and how monstrous, and prodigious things are to be interpreted, the Prophets, and Priests of Hetruscus have taught the Art. For they have ordained sixteen Regions of the Heavens, and have ascribed Gods to every one of them; and besides eleven kinds of Lightenings, and nine Gods, which should dart them forth, by shewing rules for the understanding the signification of them. But as often as Monstrous, prodigious, and wondrous things happen, they do presage, as is most certain, some great matter. Now their interpreter must be some excellent conjecturer of similitudes, as also some curious searcher, and of them who at that time are employed about the affairs of Princes, and Provinces. For the Celestials take such care only for Princes, peoples, and provinces, that before the rest they might be prefigured, and admonished, by Stars, by Constellations, by wonders, and by prodigies. Now if the same thing, or the like hath been seen in former Ages, we must consider that very thing, and what happened after that, and according to these, to foretell the same, or the like because the same signs are for the same things, and the like for like. So prodigies have come before the birth, and death of many emient men and Kings; as Cicero makes mention of Midas a boy, into whose mouth, whilest he was sleeping, the Pismire put corns of Wheat, which was an omen of great riches. So Bees sate upon the mouth of Plato when he was sleeping in the Cradle, by which was soretold the sweetness of his speech. Hecuba, when she was bringing forth Paris, saw a burning Torch, which should set on fire Troy, and all Asia. There appeared unto the mother of Phalaris the image of Mercury pouring forth blood upon the earth, with which the whole house was over-flowed. The mother of Dionysius dreamed she brought forth a Satyr, which prodigious dreams the event that followed made good. The wife of Tarquinius Priscus seeing a flame lick the head of Servius Tullius, foretold that he should have the Kingdom. In like manner after Troy was taken, Aeneas disputing with Anchises his father concerning a flight, there appeared a flame licking the Crown of Ascanius his head, and doing of him no hurt: which thing, seeing it did portend the Kingdom to Ascanius, perswaded him to depart, for monstrous prodigies did fore-run great and eminent destruction. So we read in Pliny, that M. Attilius, and C. Portius being Consuls, it rained Milk and Blood, which did presage that a very great Pestilence should the next yeer over-spread Rome. Also in Lucania it rained spongious Iron & in the yeer before Marcus Crassus was slain in Parthia; with which also all the souldiers of Lucania, being a very numerous Army, were slain. Also L. Paulus, and C. Marcellus being Consuls, it rained Wool about the Castle of Corisanum, neer which place a yeer after T. Annius was slain by Milus. Also in the wars of Denmark, the noise of Arms. and sound of a Trumpet was heard in the Aire. And Livie concerning the Macedonian wars, saith, in the yeer when Annibil dyed it rained blood for two dayes. Also concerning the second punick war, he saith, that water mixed with blood came down from Heaven like rain, at that time when Annibal did spoil Italy. A little before the destruction of […]euctra the Lacedemonians heard a noise of Arms in the temple of Hercules, and at the same time in the temple of Hercules, the doors that were shut with bars, opened themselves, and the arms that were hanged on the wall, were found on the ground. The like events may be prognosticated of other like things, as oftentimes in times past something hath been foretold of them. But concerning these also, the judgements of the Celestial influencies must not be neglected, of which we shall more largely treat in the following Chapters.

CHAP. LVII. Of Geomancy, Hydromaency, Aeromancy, Pyromancy, four Divinations of Elements.

MOreover the Elements themselves teach us fatall events; whence those four famous kinds of Divinations, Geomancy, Hydromancy, Aeromancy, and Pyromancy, have got their names, of which that Sorceress in Lucan seems to boast her self, when she saith,

The Earth, the Aire, the Chaos, and the Skie,
The Seas, the Fields, the Rocks, and Mountains high
Foretell the truth—

The first therefore is Geomancy, which foresheweth future things by the motions of the earth, as also the noise, the swelling, the trembling, the chops, the pits, and exhalation, and other impressions, the art of which Almadel the Arabian sets forth. But there is another kind of Geomancy, which Divines by points written upon the earth, by a certain power in the fall of it, which is not of present speculation; but of that we shall speak hereafter.

Now Hydromancy doth perform its presages by the impressions of water, their ebbing and flowing, their increases, and depressions, their tempests, and colours, and the like; to which also are added visions, which are made in the waters. A kind of Divination found by the Persians, as Varro reports, a boy saw in the water the effigies of Mercury, which foretold in an hundred and fifty verses all the event of Mithridates his War. We read also that Numa Pompilius practised Hydromancy; for in the water he called up the gods, and learned of them things to come. Which art also Pythagoras, a long time after Numa practised. There was of old a kind of Hydromancy, had in great esteem amongst the Assyrians, and it was called Lecanomancy, from a skin full of water, upon which they put plates of Gold, and Silver, and pretious Stones, written upon with certain images, names, and characters. To this may be referred that art, by which Lead, and Wax being melted, and cast into the water, do express manifest marks of images, what we desire to know. There were also in former years Fountains that did foretell things to come, as the Fathers-Fountain at Achaia, and that which was called the water of Juno in Epidaurus; but of these more in the following Chapters, where we shall speak of Oracles.

Hither also may be referred the divination of Fishes, of which kind there was use made by the Lycians in a certain place, which was called Dina, neer the Sea, in a Wood dedicated to Apollo, made hollow in the dry sand, into which, he that went to consult of future things, let down roasted meat, and presently that place was filled with waters, and a great multitude of Fish, and of strange shapes, unknown to men, did appear, by the forms of which the Prophet foretold what should come to pass. These things doth Atheneus more at large relate out of Polycharmus, in the History of the Lycians.

After the same maner doth Aeromancy divine by airy impressions, by the blowing of the Winds, by Rainbows, by Circles about the Moon and Stars, by Mists, and Clouds, and by imaginations in Clouds, and visions in the Aire.

So also Pyromancy divines by fiery impressions, and by Stars with long Tailes, by fiery Colours, by visions, and imaginations in the fire. So the wife of Cicero foretold that he would be Consul the next year, because when a certain man after the Sacrifice was ended, would look in the ashes, there suddenly broke forth a flame. Of this kind are those that Pliny speaks of, that terrene, pale, and buzzing fires presage tempests, Circles about the snuffs of Candles betoken rain; if the flame fly turning, and winding, it portends wind. Also Torches when they strike the fire before them, and are not kindled: Also when a Coal sticks to Pots taken off from the fire, and when the fire casts off the ashes, and sparkles, or when ashes are hard grown together on the hearth, and when a Coal is very bright.

To these is added Capnomancy, so called from smoak, because it searcheth into the flame, and smoak, and thin colours, sounds, and motions, when they are carryed upright, or on one side, or round, which we read in these Verses in Statius.

Let Piety be bound, and on th' Altar laid,
Let us implore the Gods for divine aid.
She makes acute, red, towring flames, and bright,
Increas'd by th' aire, the middle being white;
And then she makes the flames without all bound,
For to wind in and out, and to run round.
Like to a Serpent—

Also in the Aethnean Caves, and Fields of the Nymphs in Apollonia, Auguries were taken from fires, and flames; joyful, if they did receive what was cast into them, and sad, if they did reject them. But of these we shall speak in the following Chapters, amongst the answers of the Oracles.

CHAP. LVIII. Of the reviving of the dead, and of sleeping, and wanting victuals many years together.

THE Arabian Philosophers agree, that some men may elevate themselves above the powers of their body, and above their sensitive powers; and those being surmounted, receive into themselves by the perfection of the Heavens, and Intelligencies, a divine vigour. Seeing therefore all the souls of men are perpetuall, and also all the spirits obey the perfect souls; Magicians think that perfect men may by the powers of their soul repair their dying bodies with other inferiour souls newly separated, and inspire them again; As a Weesell that is killed, is made alive again by the breath, and cry of his Dam; And Lions make alive their dead Whelps by breathing upon them. And because, as they say, all like things being applyed to their like, are made of the same natures; and every patient, and thing that receives into it self the act of any agent, is endowed with the nature of that agent, and made con-naturall. Hence they think, that to this vivification, or making alive, some Hearbs, and Magicall confections, such as they say are made of the ashes of the Phoenix, and the cast skin of a Snake do much conduce, which indeed to many seems fabulous, and to some impossible, unless it could be accounted approved by an Historicall faith. For we read of some that have been drowned in water, others cast into the fire, and put upon the fire, others slain in war, others otherwise tryed, and after a few dayes were alive again, as Pliny testifies of Aviola, a man pertaining to the Consull, of L. Lamia, Caelius, Tubero, Corfidius, Gabienus, and many others. Also we read that Aesop the Tale-maker, Tindoreus, Hercules, and Palicy, the sons of Jupiter, and Thalia being dead, were raised to life again; also that many were by Physitians, and Magicians raised from death again, as the Historians relate of Aesculapius; and we have above mentioned out of Juba, and Xanthus, and Philostratus concerning Tillo, and a certain Arabian, and Apollonius the Tyanean. Also we read that Glaucus, a certain man that was dead, whom they say, beyond all expectation, the Physitians coming to see it, the hearb Dragon-wort restored to life. Some say that he revived by the puting into his body a medicine made of Honey, whence the proverb, Glaucus was raised from death by taking in Honey into his body. Apuleius also relating the manner of these kinds of restorings to life, saith of Zachla the Egyptian prophet: The prophet being thus favourable, layes a certain Hearb upon the mouth of the body of a young man being dead, and another upon his brest, then turning towards-the East, or rising of the propitious Sun, praying silently (a great assembly of people striving to see it) in the first place heaved up his brest, then makes a beating in his veines, then his body to be filled with breath, after which the Carkase ariseth, and the young man speaks. If these things are true, the dying souls must, sometimes lying hid in their bodies, be oppressed with vehement extasies, and be freed from all bodily action: So that the life, sense, motion, forsake the body, but so, that the man is not yet truly dead, but lies astonied, and as it were dead for a certain time. And this is often found, that in times of Pestilence many that are carried for dead to the graves to be buryed, revive again. The same also hath often befaln women, by reason of fits of the Mother. And Rabbi Moises out of the book of Galen, which Patriarcha translated, makes mention of a man, who was suffocated for six dayes, and did neither eat, nor drink, and his arteries became hard. And it is said in the same book, that a certain man by being filled with Water, lost the pulse of his whole body, so that his heart was not perceived to move, and he lay like a dead man. Also it is said that a man by reason of a fal from an high place, or great noise, or long staying under the Water, may fall into a swoun, which may continue fourty eight hours, and so he lye as if he were dead, with his face being very green. And in the same place there is mention made of a man that buried a man that seemed to be dead seventy two hours after his seeming decease, and so killed him, because he buried him alive, and there are given signs whereby it may be known who are alive; although they seem to be dead, and indeed will dye, unless there be some means used to recover them, as Phlebotomy, or some other cure. And these are such as very seldom happen. This is the manner, by which we understand Magicians, and Physitians do raise dead men to life, as they that were tryed by the stinging of Serpents, were by the Nation of the Marsi, and the Psilli restored to life. Now we may conceive that such kind of extasies may continue a long time, although a man be not truly dead, as it is in Dor-mice, and Crocodiles, and many other Serpents, which sleep all Winter, and are in such a dead sleep, that they can scarce be awakened with fire. And I have often seen a Dor mouse dissected, and continue immovable, as if she were dead, untill she was boyled, and then presently in boyling the water the dissected members did shew life. Also, although it be hard to be believed, we read in some approved Historians, that some men hvae slept for many yeers together, and in the time of sleep, untill they awaked, there was no alteration in them, as to make them seem older: The same doth Pliny testifie of a certain boy, whom he saith, being wearied with heat, and his journey, slept fifty seven yeers in a Cave. We read also that Epimenides Gnosius slept fifty seven yeers in a Cave. Hence the proverb arose, To outsleep Epimenides. M. Damascenus tels, that in his time a certain country man being wearied in Germany, slept for the space of a whole Autumn, and the Winter following, under a heap of hay, untill the Summer, when the hay began to be eaten up, then he was found awakened as a man halfe dead, and out of his wits. Eclesiasticall Histories confirm this opinion concerning the seven sleepers, whom they say slept 196 yeers. There was in Norvegia a Cave in a high Sea-shore, where, as Paulus Diaconus, and Methodius the Martyr write, seven men lay sleeping a long time without any corruption, and the people that went in to disturb them were contracted, or drawn together, so that after a while being forewarned by that punishment, they durst not hurt them. Now Xenocrates, a man of no mean repute amongst Philosophers was of opinion, that this long sleeping was appointed by God as a punishment for some certain sins. But Marcus Damascenus proves it by many reasons to be possible, and naturall, neither doth he think it irrationall, that some should without meat, and drink, and avoyding excrements, without consuming, or corruption, sleep many moneths. And this may befall a man by reason of some poisonous potion, or sleepy disease, or such like causes, for certain dayes, moneths, or years, according to the intention, or remission of the power of the medicine, or of the passions of their mind. And Physitians say that there are some Antidotes, of which they that take too great a potion, shall be able to endure hunger a long time, as Elias in former time being fed with a certain food by an Angell, walked, and fasted in the strength of that meat, fourty dayes. And John Bocatius makes mention of a man in his time, in Venice, who would every yeer fast four dayes without any meat. But that was a greater wonder, that there was a woman in lower Germany at the same time, who took no food till the thirteenth yeer of her age, which to us may seem incredible, but that he lately confirmed it; as also he tels of a Miracle of our Age, that his brother Nicolaus Stone, an Helvetian by Nation, who lived twenty yeers in the wilderness without meat, till he dyed. That also is wonderfull which Theophrastus mentions concerning a certain man, called Philinus, who used no meat, or drink, besides Milk. And there are grave Authors who describe a certain hearb of Sparta, with which they say the Scythians can endure twelve dayes hunger, without meat or drink, if they do but tast it, or hold it in their mouth.

CHAP. LIX. Of Divination by Dreams.

THere is also a certain kind of Divination by Dreams, confirmed by the traditions of Philosophers, the authorities of Divines, the examples of Histories, and daily experience. A Dream I call here, not vain Dreams, or idle imaginations: for those are vain, and have no Divination in them, but arise from the remains of watchings, and disturbance of the body. For as the mind is taken up about, and wearied with cares, it suggests it self to him that is asleep. I call that a Dream here, which is caused by the Celestiall influences in the phantastick spirit, mind, or body, being all well disposed. The rule of interpreting this is found amongst Astrologers, in that part which is wrote concerning questions; but yet that is not sufficient, because these kind of Dreams come by use to divers men after a divers manner, according to the divers quality, and dispositions of the phantastick spirit: wherefore there cannot be given one common rule to all for the interpretation of Dreams. But according to the opinion of Synesius, seeing there are the same accidents to things, and like befall like; so he which hath often fallen upon the same visible thing, hath assigned to himself the same opinion, passion, fortune, action, event, and as Aristotle saith, the memory is confirmed by sence, and by keeping in memory the same thing knowledge is obtained, as also by the knowledge of many experiences, by little, & little, arts, and sciences are obtained. After the same account you must conceive of Dreams. Whence Synesius commands that every one should observe his Dreams, and their events, and such like rules, viz. to commit to memory all things that are seen, and accidents that befall, as well in sleep, as watching, and with a diligent observation consider with himself the rules by which these are to be examined, for by this means shall a Diviner be able by little, and little to interpret his Dreams, if so be nothing slip out of his memory. Now Dreams are more efficatious, when the Moon over-runs that Sign, which was in the ninth number of the Nativity, or revolution of that yeer, or in the ninth Sign from the Sign of perfection. For it is a most true, and certain divination, neither doth it proceed from nature or humane Arts, but from purified minds, by divine inspiration. Now we shall discuss, and examine that which belongs to prophecyings, and oracles.

CHAP. LX. Of Madness, and Divinations which are made when men are awake, and of the power of a Melancholy humor, by which Spirits are sometimes induced into mens bodies.

IT happens also sometimes, that not only they that are asleep, but also they that are watchfull do with a kind of instigation of minde, Divine, which Divination Aristotle cals ravishment or a kind of madness, and teacheth that it proceeds from a melancholy humor, saying in his Treatise of divination: Melancholy men, by reason of their earnestness, do far better conjecture, and quickly conceive a habit, and most easily receive an impression of the Celestials. And in his Problemes saith, that the Sybils, and the Bacchides, and Niceratus the Syracusan, and Amon, were by their naturall Melancholy complexion Prophets, and Poets. The cause therefore of this madness, if it be any thing within the body, is a melancholy humor, not that which they call black choller, which is so obstinate, and terrible a thing, that the violence of it is said by Physitians, and Naturall Phylosophers, besides mandness, which it doth induce, also to entice evill spirits to seize upon mens bodies. Therefore we understand a melancholy humor here, to be a naturall, and white choller. For this, when it is stirred up, burns, and stirs up a madness conducing to knowledge, and divination, especially if it be helped by any Celestiall influx, especially of Saturn, who seeing he is cold, and dry, as is a melancholy humor, hath his influence upon it, increaseth, and preserveth it. Besides, seeing he is the Author of secret contemplation, and estranged from all publike affairs, and the highest of all the planets, doth alwaies as with call his mind from outward businesses, so also makes it ascend higher, and bestows upon him the knowledge, and passages of future things. And this is Aristotles meaning in his book of Problemes. By Melancholy, saith he, some men are made as it were divine, foretelling things to come, and some men are made Poets. He saith also, that all men that were excellent in any Science, were for the most part melancholy. Democritus, and Plato attest the same, saying, that there were some melancholy men, that had such excellent wits, that they were thought, and seemed to be rather divine then humane. So also there have been many melancholy men at first rude, ignorant, and untractable, as they say, Hesiod, Jon, Tynnichus, Calcinenses, Homer, and Lucretius were, who on a suddain were taken with a madness, and became Poets, and prophecied wonderfull, and divine things, which they themselves scarce understood. Whence divine Plato in Jon saith, many Prophets, after the violence of their madness was abated do not well understand what they wrote, yet treated acurately of each Art in their madness, as all Artists by reading of them judge. So great also they say the power of melancholy is of, that by its force, Celestiall spirits also are sometimes drawn into mens bodies, by whose presence, and instinct, antiquity testifies men have been made drunk, and spake most wonderful things. And that they think happens under a threefoold difference, according to a threefold apprehension of the soul, viz. imaginative, rationall, and mentall. They say therefore, when the mind is forced with a melancholy humor, nothing moderating the power of the body, and passing beyond the bonds of the members, is wholly carried into imagination, and doth suddenly become a seat for inferior spirits, by whom it oftentimes receives wonderfull wayes, and forms of manuall Arts. So we see that any most ignorant man doth presently become an excellent painter, or contrivers of building, and to become a master in anysuch Art. But when these kinds of spirits portend to us future things, then they shew those things which belong to the disturbing of the Elements, and changes of times, as rain, tempests, innudations, earthquakes, great mortality, famine, slaughter, and the like. As we read in Aulus Gelius, that Cornelius Patarus his Priest did at that time, when Cesar, and Pompey were to fight in Thessalia, being taken with a madness, foretell the time, order, and issue of the battell. But when the mind is turned wholly into reason, it becomes a receptacle for midle spirits. Hence it obtains the knowledge, and understanding of natural, and humane things. So we see that a man sometimes doth on a suddain become a Philosopher, Physitian, or an excellent Orator, and foretels mutations of Kingdomes, and restitutions of Ages, and such things as belong to them, as the Sybill did to the Romanes; but when the mind is wholly elevated into the understanding, then it becomes a receptable of sublime spirits, and learns of them the secrets of divine things, as the Law of God, the orders of Angels, and such things as belong to the knowledge of things eternall, and salvation of souls. It foresees things which are appointed by Gods speciall predestination, as future prodigies, or miracles, the prophet to come, the changing of the law. So the Sybills Prophecyed of Christ a long time before his coming. So Virgil understanding that Christ was at hand, and remembring what the Sybill Cumaea had said, sang thus to Pollio.

Last times are come, Cumaea's prophesie
Now from high heaven springs a new progenie,
And times great order now again is born,
The Maid returns, Saturnian Realms return.

And a little after intimating that originall sin shall be of no effect, saith,

If any prints of our old vice remain'd
By thee they'r voyd, and fear shall leave the Land;
He a Gods life shall take, with Gods shall see
Mixt Heroes, and himself their object be,
Rule with paternall power th' appeased earth
He shall—

Then he adds, that thence the fall of the Serpent, and the poison of the tree of death, or of the knowledge of good, and evill shall be nulled, saying,

—The Serpent shall
And the deceitfull hearb of venome fall.

Yet he intimates that some sparks of originall sin shall remain, when he saith,

Some steps of ancient fraud shall yet be found.

And at last with a most great hyberbole cryes out to this child, as the off-spring of God, adoring of him in these words,

Dear race of Gods, great stock of Jupiter,
Behold! the world shakes on its ponderous axe,
See earth, and heavens immense, and th' Ocean tracts,
How all things at th' approaching Age rejoyce!
Oh! that my life would last so long, and voyce,
As would suffice thy actions to rehearse.

There are also some prognosticks, which are in the midle, betwixt naturall, and supernaturall divination, as in those who are neer to death, and being weakened with old Age, do sometimes foresee things to come, because as saith Plato, by how much the more men are less hindred by their sence, so much the more acurately they understand and because they are neerer to the place whither they must go, and their bonds being as it were a little loosed, seeing they are no more subject to the body, easily perceive the light of divine revelation.