Meric Casaubon’s preface, part 1 of 9

PREFACE.

WHAT is here presented unto thee (Christian Reader) being a True and Faithful Relation, &c. (as the Title beareth, and will be further cleared by this Preface) though by the carriage of it, in some respects, and by the Nature of it too, it might be deemed and termed, A Work of Darknesse: Yet it is no other then what with great tendernesse and circumspection, was tendered to men of highest Dignity in Europe, Kings and Princes, and by all (England excepted) listned unto for a while with good respect. By some gladly embraced and entertained for a long time; the Fame whereof being carryed unto Rome, it made the Pope to bestir himself, not knowing what the event of it might be, and how much it might concern him. And indeed, filled all men, Learned and Unlearned in most places with great wonder and astonishment: all which things will be shewed and made good (to the utmost of what we have said) in the Contents of this book, by unquestionable Records and evidences. And therefore I make no question but there will be men enough found in the world whose curiosity will lead them to Read what I think is not to be parallell'd in that Kind by any book that hath been set out in any Age to read: I say, though it be to no other end then to satisfie their curiosity. But whatsoever other men, according to their several inclinations, may propose to themselves in the reading of it, yet I may and must here professe in the first place, in Truth and Sincerity, that the end that I propose to my self (so far as I have contributed to the Publishing of the Work) is not to satisfie curiosity, but to do good, and promote Religion. When we were first acquainted with the Book, and were offered the reading of it, having but lately been conversant in a Subject of much Affinity; to wit, of Mistaken Inspiration and Possession, through ignorance of Natural causes (which labour of ours, as it was our aime at the first in publishing of it, to do good, so we have had good reason since to believe, that we did not altogether misse of what we aimed at) we could not but gladly accept of it. And as we gladly accepted, so we read unto the end with equal eagernesse and Alacrity: Which when we had done, truly it was our Opinion, That the Publishing of it could not but be very Seasonable and Useful, as against Atheists at all times, so in these Times especially, when the Spirit of Error and Illusion, not in profest Anabaptists only, even of the worst kind that former Ages have known and abhorred, doth so much prevail, but in many also, who though they disclaim and detest openly (and heartily too, I hope, most of them) the fruits and effects that such causes have produced in others, yet ground themselves neverthelesse upon the same principles of Supposed Inspiration and immaginary Revelations; and upon that account deem themselves, if not the Only, yet much better Christians then others. And I was much Confirmed in this Judgment when I was told (as indeed I was, at the first, by them that knew very well) that the Most Reverend, Pious and Learned Archbishop of Armagh, lately deceased, upon reading of the said book, before his death, had declared himself to the same purpose, and wished it Printed. But because it is very possible, that every Reader will not at the first be so well able of himself to make that good use by good and Rational Inferences and Observations of this sad Story as is aimed at, my chiefest aim in this Preface is to help such. And because it is not lesse probable that this Licentious Age will afford very many, who with the […] of old (that is, Jewish Epicures) believe no Spirit, or Angel, or Resurrection; who therefore being prepossessed with prejudice when they hear of so many Spirits as are here mentioned, and so many strange Apparitions, in several Kinds, will not only fling back themselves, but will be ready to laugh at any other that give any credit to such things. Although I will not take upon me to convert any by Reason that are engaged into such an opinion by a wicked life, that is, Unjust practises, Luxurious lewd courses, open profanenesse, under the name of Wit and Galantry, and the like, because, I think, it is very just with God to leave such to the error and blindnesse of their Judgments; so that without a Miracle there can be little hopes of such. Yet I shall hope that such as are Rational men, sober in their Lives and Conversations, such as I have known my self; yea, men of excellent parts in other things, men that are both willing to hear and able to consider: that such, I say, may receive some satisfaction by what I shall say and propose to their Ingenuous consideration in this matter. Were we to argue the case by Scripture, the businesse would soon be at an end; there being no one Controverted point among men, that I know of, that can receive a more Ample, Full, Clear and speedy determination, then this business of Spirits, and Witches, and Apparitions may, if the Word of God might be Judge. But I will suppose that I have to do with such, who though they do not altogether deny the Word of God, yet will not easily, however, admit of any thing that they think contrary to Reason, or at least not to be maintained by Reason. I shall therefore forbear all Scripture Proofs and Testimonies in this particular, and desire the Christian Reader (who otherwise might justly take offence) to take notice upon what ground it is that I forbear.

But though I will not use any Scripture for proof, yet by way of Application I hope I may be allowed to use some Scripture words, which may direct us perchance to a good Method in the examination of this businesse. The Apostle saith in a place, [non-Latin script] (professing themselves to be wise, they became fools) I shall not enquire of whom, and upon what occasion it was spoken: I draw no argument from it; only because there is a shew of great Wisdom in this Opinion; and yet, as I conceive, as much of Error and falshood (that is, Folly, as the word is often used) as in any other false opinion that is lesse popular. I will frame my discourse to this issue, first, to enquire what it is that makes it so popular and plausible, among them especially that pretend to more then ordinary Wisdom; and then secondly, lay it open (as I am able) to the view in its right colours, that the Folly or falshood of it may be discernable even to ordinary judgments.

[…] then, (as for them that deny Spirits, &c.) we say, The world is full of imposture; to know this, to observe it in all Trades, in all Professions, in all ranks and degrees of men, is to know the world, and that is to be wise. Though we call them Juglers, yet they deserve to be thought the plainest dealing men of the world that shew their tricks openly in the streets for money; for they professe what they are. They are the truest Juglers that do their feats (and they for mony too, most of them) under the Veil and Reputation of Holinesse, Sanctity, (or, Saintship) Religion, Virtue, Justice, Friendship; fine words to catch men that are of easie Belief, and thinks that every thing that glisters must needs be gold. Hence it is, that men that have had the Reputation of Wise men in the world; have commended this unto us as greatest Wisdom, NOT EASILY TO BELIEVE: [non-Latin script] Epicharmus got more credit for this one saying (and hath done more good too, perchance) then many that have been the Authors of vast Volumes. Now if those things that are exposed to sense, the proper Objects of our Eyes and Eares, be lyable to so much Imposture and Deceit, that the wisest can scarce know what to believe: How much more caution do we need in those things that are so much above Sense, and in some respects contrary to Sense (and that is Spirits) that we be not deceived? If we consider the Nature of man, his Bodily frame, the Affections of his soul, the Faculties of his mind, we shall have no occasion at all to wonder if most men are apt to believe and to be cheated. But as no cause to wonder, so as little cause to imitate: Felix qui rerum potuit cognoscere causas! [non-Latin script] a desire of, or to strange things that may cause amazement, is the proper affection of the vulgar, that is, of most men, which they bring into the world with them, (it is the observation of the wisest of men that have written concerning the affairs and actions of men) and cannot be rid of but by wisdom, which is the happinesse of few: Errandi, non necessitas tantum, sed amor. Seneca somewhere speaking of the Nature of Man; There was a time when the world was much governed by Oracles; private men went unto them as unto God, Kings and Princes sent unto them to be advised about greatest matters: and so much faith was ascribed unto them, generally, that the very word became a Proverb appliable unto those things, whereof no question can be made. Yet those very ancient Heathens, that tell us of these Oracles, tell us of their vanity; and though they say not, That all were false and counterfeit, yet whilest they acknowledg it of some, they give us just occasion to suspect that it might have been found as true of the rest also, had like care been taken to examine the truth of them also.

Again, there was a time (and that time not many hundred years yet past) when Miracles were the only discourse and delight of men: Ghosts and Spirits were in every house; and so prone were men to receive what was delivered unto them in that kind, that Miracle-makers were much put to it, not to make their stories probable, (for that was not stood upon) but to make them wonderful enough; insomuch that some have been forced to complain publickly of the credulity of the people, who yet themselves tell us much more, I dare say, then was ever true. As of Miracles, so of Exorcismes: How many Divels and Spirits have been driven out of men and women, supposed to be possessed, by solemn Exorcismes, to the great wonder of the beholders, which afterwards upon further search and examination, have been convicted to have been nothing but the artifices and subtil contrivances of men? Sentences and Judgments have passed upon such cheats when they have been discovered in most places of Europe, which have been published. But they have done strange things though (some that were thought possessed) and things impossible, to ordinary sense, to be done by Nature. It is very true, some have: But they that know what strange things may be done to the amazement of all not acquainted with such mysteries, by long Use and Custome, they will not easily wonder (so as to make a supernatural thing of it) though they see things, which, to their sight and of most, cannot but seem very wonderful, and almost impossible. As for the bodily temper of man and of his Brain, it hath been sufficiently by some late books of that subject (Enthufiasme) both by reasons from Nature, and by sundry examples proved, that a very little distemper of the brain, scarce discernable unto any, but those that are well versed in the study of Natural causes, is enough to represent Spirits, Angels and Divels, […] and Stories of Heaven and Hell to the Fancy: by which sober kind of Madnesse and deliration, so little understood vulgarly, many have been, and are daily deceived; and from these things, through the ignorance of men, strange things sometimes have ensued, and the peace of Common-weales hath suffered not a little.

Aristotle, in his Meteors, tells of one that alwayes saw (so he thought, at least) another man's shape before his eyes, and how they happened unto him naturally, he gives a reason. Hyppocrates, [non-Latin script] (a very short Discourse, but full of excellent matter) sheweth how some, both men and women, through Natural causes, come to fancy to themselves that they see [non-Latin script] Divels and Spirits, and to be tormented in their Souls, even to the making away of themselves by their own hands. The Author of the book, De Morbo Sacro, (very ancient too, but not right Hyppocrates, as many are of opinion) hath excellent matter too, to the same purpose; but I have not the book at this time by me. Hyppocrates, (where before) sheweth how many in that case were gulled by the Priests of those times, making them believe, That this happened to them through the anger of some god. They that are verst in the Opticks know, That there is a way, through the help of glasses that shall not be seen, to make moving shadows that shall appear like Ghosts, to the great terror of the ignorant beholder: and it is said, That pretended Astrologers and Fortune-tellers cheat many by those sights. It is the opinion of some Jewish Rabbins, That what Ghosts or Souls are raised by Necromancy, they alwayes appear inverso corpore, that is, their head dowards and feet upwards. Though nothing is to be wondered at in Rabbins, who (commonly) are as full of ridiculous conceits as ever came into the head of any Bedlam: Yet my opinion is, That the first ground of this wild conceit was, some appearance by the Species of an object, gathered through a little glasse into a dark room. For so indeed the objects must appear inverso corpore if it be done in a high room, and the objects from whence the Spiecies are gathered be lower then the glasse through which they passe. And the reason of it is very Demonstrable to the sight of any reasonable man. Certainly, by this secret (which yet is no great secret, being commonly seen and practised among them that are any thing curious) strange things may be done by a Cunning-man, to their great amazement that know not the cause. There would be no end if I should attempt to gather from several Authors what hath been invented by men, and what may be done by Art to cheat men in matters of this nature. Let any man, that is yet a stranger to it, but read the life of Alexander the false Prophet, or Prognosticator, written by Lucian, and he shall see notable examples of successeful Cheats and Impostures, scarce credible indeed, but that the thing was yet then fresh and famous, and that all circumstances of History confirm the truth of the relation. And let him that reads it judge, what dull and dry fellows the Mountebank-Astrologers, Prognosticators and Fortune-tellers of these dayes are, to this Noble, Renowned Alexander. Only let him know that reads, that Lucian was a profest Atheist, and therefore no wonder if he find Epicurus spoken of with great respect, whom all Atheists, and Atheistically inclined are so much obliged to honour. This excepted, I think, the Story is very worthy to be known, and much more worthy to be read by all men (considering the good use that may be made of it) then many books that are daily translated out of other languages.

But lastly, If there were any such thing, really as Divels and Spirits that use to appear unto men; to whom should they (probably) sooner appear, then to such as daily call upon them, and devote their Souls and Bodies unto them by dreadful Oaths and Imprecations? And again, then to such, who through damnable curiosity have many times used the means (the best they could find in books, by Magical Circles, Characters and Invocations) and yet never, neither the one nor the other saw any thing?

I have said as much as I mean to say (though somewhat perchance might be added) to shew the plausiblenesse of the opinion, in opposition to vulgar apprehensions and capacities, whereby (as I conceive, for I have not wittingly omitted any thing that I thought material) it chiefly intitles it self to wisdom, and more then ordinary prudence, which all men generally are ambitious of. Yet I would not have it thought that all men that hold this conclusion, That there be no Spirits, &c. go so rationally to work, or can give this account or any other more rational and plausible for what they hold. God knows there be many in the world, men of no learning, and mean capacities, who can speak as peremptorily as the best, not because they have considered of it, and understand the grounds of either opinion, but because they know, or have heard it is the opinion of some Learned, and they hope they shall be thought learned too if they hold with them. Besides an ordinary (for some have been learned) Epicurean, who makes it his Motto (to himself and in his heart) [non-Latin script] and seeks his ease in this world ([non-Latin script] their own word, which imports Tranquility both of mind and body; a good word but ill applyed) as his summum bonum, or chiefest happinesse: It is a great ease to him when any strange things doth happen by Witches, Wizards and the like; and other some to satisfie their faith, others their reason and curiosity, are put to it to enquire of men by conference, and to search into books ancient and late, Sacred and Profane, and all little enough. A great ease, I say, for him, then, and upon all such occasions, to possesse his Soul in secure ignorance, and to save his credit (yea, and to gain […] with some) by barely saying, Fabula est, I do not believe it. We shall hear some of them by and by acknowledg, in effect, as much as I have said: I impose nothing upon them. I will not take upon me to judge of a book that I never read; I cannot say that I ever saw it. But because I have heard some men magnifie an English book written of this subject to prove that there be no Witches, I will impart unto the Reader that hath not observed it, the judgment of one of the Learnedst men that ever England saw (I wish he had been more gently dealt with when time was) of that book, whereby it may appear (if his judgment be right, as I am very inclinable to believe, because of his great Learning, and wonted circumspection in his censures) what great undertakers many men are upon very little ground, and how prone others to extol what doth favour their cause, though to the prejudice of their better judgments, if they would judge impartially. Dr. Rainolds in those elaborate Praelectiones de libris Apocryphis, where he doth censure some opinions of Bodinus as prejudicial to the Christian Faith. Reginaldus Scotus, nostras, (saith he) qui contrariam Bodino insanit insaniam, ait Papistas confiteri, non posse Demonas ne audire quidem nomen Jehovae. Acceperat ille à Bodino, & attribuit Papistis in genere, tanquam omnes Papistae in eo conspirarent. Pergit ipse, & quoniam animadverterat quasdam faeminas maleficas, aliquando istius modi narrationes ementiri, putavit omnia esse ficta; ex imperitia Dialecticae, & aliarum bonarum artium: Ut qui nullo judicio, nullà methodo, […] optimarum artium scientiâ, eodem modo aggressus sit hanc rem, quomodo Poeta loquitur,

— Tenet insatiabile quosdam Scribendi cacoëthes:

& eodem […] medo ratiocinatur, &c. We have been the more willing to produce this passage out of the writings of that Learned man, because we also in our answers may have occasion to say somewhat to the same purpose; not of that Author or his book, which he judgeth, any thing, but of the ground upon which he builded, which we shall find to be the same upon which others also, that deny Spirits have gone upon. But we will go Methodically to work, and take every thing in order, as we have proposed in the objections.