Meric Casaubon’s preface, part 7 of 9

That the Divel should lie often, or be mistaken himself, in his Prophecies, as by many particulars of this Relation will appear, I will not look upon that, as if any objection could be made of it. But it may be wondred, perchance, Dr. Dee being often in so great want of monies, that he did not know which way to turn, what shift to make; at which time he did alwayes with much humility address himself to his Spirits, making his wants known unto them; and the Divel on the other side, both by his own boasting, and by the testimonie of those who could not lie, having the goods of this world (though still under God) much at his disposing, and alwayes, as he seemed, very desirous to give Dr. Dee all possible satisfaction: that in this case, once or twice perchance excepted, when the Dr. was well furnished (for which the Spirits had his thanks) at all other times he was still, to his very great grief and perplexity, left to himself to shift as he could, and some pretence, why not otherwise supplyed, cunningly devised by them that were so able, and to whom he was so dear. But I must remember my self: I said so able; but in some places his Spirits tell him plainly, It was not in their power, because no part of their Commission, or because it did not belong unto them (such as dealt with him) to meddle with the Treasures of the earth: and sometimes that they were things beneath their cognizance or intermedling. Of the different nature of Spirits, we shall say somewhat by and by, that may have some relation to this also, perchance. But granting that the Divel generally hath power enough both to find mony and to gratifie with it where he seeth cause. Yet in this case of Witches and Magicians, direct or indirect, it is certain and observed by many as an argument of Gods great Providence over men, that generally he hath not: It is in very deed a great Argument of a superiour over-ruling power and Providence. For if men of all professions will hazard (their Souls) so far as we see daily to get money and estates by indirect unconscionable wayes, though they are not alwayes sure, and that it be long oftentimes before it comes, and oftentimes prove their ruine, even in this world, through many casualties; as alterations of times, and the like: what would it be if it were in the power of the D. to help every one that came unto him, yielding but to such and such conditions, according as they could agree?

Hitherto I have considered what I thought might be objected by others. I have one objection more, which to me was more considerable (as an objection, I mean, not so readily answered) then all the rest: Devils, we think generally, both by their nature as Spirits, and by the advantage of long experience (a very great advantage indeed in point of knowledg) cannot but have perfect knowledg of all natural things, and all secrets of Nature, which do not require an infinite understanding; which by that measure of knowledge that even men have attained unto in a little time, is not likely to be so necessary in most things. But lest any man should quarrel at the word Perfect, because all perfection belongs unto God properly, it shall suffice to say, That the knowledge Divels have of things Natural and Humane is incomparably greater then man is capable of. If so, how comes it to pass that in many places of this Relation we find him acting his part rather as a Sophister (that I say not a Juggler) then a perfect Philosopher; as a Quack, or an Empirick sometimes, then a True, genuine Naturalist. And for language (not to speak of his Divinity, which he might disguise of purpose to his own ends) rather as one that had learned Latin by reading of barbarous books, of the middle age, for the most part, then of one that had been of Augustus his time, and long before that. But that which is strangest of all is, that as in one place the Spirits were discovered by Ed. Kelley to steal out of Agrippa or Trithemius (so he thought at least) so in divers other places, by the phrase, and by the doctrine and opinions a man may trace noted Chymical and Cabalistical Authors of later times; yea, (if I be not much mistaken) and Paracelsus himself, that prodigious creature, for whom and against whom so much hath been written since he lived; these things may seem strange, but I think they may be answered. For first, we say, The Divel is not ambitious to shew himself and his abilities before men, but his way is (so observed by many) to fit himself (for matter and words) to the genius and capacity of those that he dealeth with. Dr. Dee, of himself, long before any Apparition, was a Cabalistical man, up to the ears, as I may say; as may appear to any man by his Monas Hieroglyphica, a book much valued by himself, and by him Dedicated at the first to Maximilian the Emperor, and since presented (as here related by himself) to Rodoiphe as a choice piece. It may be thought so by those who esteem such books as Dr. Floid, Dr. Alabaster, and of late Gafarell, and the like. For my part I have read him; it is soon don, it is but a little book: but I must profess that I can extract no sense nor reason (sound and solid) out of it: neither yet doth it seem to me very dark or mystical. Sure we are that those Spirits did act their parts so well with Dr. Dee, that for the most part (in most Actions) they came off with good credit; and we find the Dr. every where almost extolling his Spiritual teachers and instructers, and praysing God for them. Little reason therefore have we to except against any thing (in this kind) that gave him content, which was their aim and business.

Secondly, I say, If any thing relish here of Trithemius or Paracelsus, or any such, well may we conclude from thence, that the Divel is like himself. This is the truest inference. It is he that inspired Trithemius and Paracelsus, &c. that speaketh here; and wonder ye if he speaks like them? I do not expect that all men will be of my opinion; yet I speak no Paradoxes: I have both reason and authority good and plausible, I think, for what I say; but to argue the case at large would be tedious Of Trithemius somewhat more afterwards will be said. But we must go far beyond that time. A thousand years and above, before either of them was born, was the BOOK OF ENOCH well known in the world; and then also was Lingua Adami (upon which two most of the Cabala stands) much talked of, as appears by Greg. Nissen his learned books against Eunomius the Heretick. To speak more particularly (because so much of it in this Relation) the BOOK OF ENOCH was written before Christ; and it is thought by some very learned (though denyed by others) that it is the very book that S. Jude intended. A great fragment of it in Greek (it was written in Hebrew first) is to be seen in Scaliger (that incomparable man, the wonder of his Age, if not rather of all Ages) his learned Notes upon Eusebius. It was so famous a book antiently that even Heathens took notice of it, and grounded upon it objections against Christians. It may appear by Origen against Celsus, in his book 5. p. 275. [non-Latin script] (saith he) [non-Latin script] But S. Jerome and S. Augustin speak of it more peremptorily as a fabulous book, and not allowed by the Church. How much of it is extant, besides what we have in Scaliger, I know not; nor what part it is so often mentioned in this Relation. By what I have seen it doth appear to me a very superstitious, foolish, fabulous writing; or to conclude all in one word, Cabalistical, such as the Divel might own very well, and in all probability was the author of. As for that conceit of the tongue which was spoken by Adam in Paradise, we have already said that it is no late invention; and I make no question but it proceeded from the same Author. Yea, those very Characters commended unto Dr. Dee by his Spirits for holy, and mystical, and the original Characters (as I take it) of the holy tongue, they are no other, for the most part but such as were set out and published long agoe by one Theseus Ambrosus out of Magical books, as himself professeth: you shall have a view of them in some of the Tables at the end of the Preface. Some letters are the same, others have much resemblace in the substance; and in transcribing it is likely they might suffer some alteration. But it may be too the Spirits did not intend they should be taken for the same, because exploded by learned men, and therefore altered the forms and figures of most of them of purpose that they might seem new, and take the better. So that in […] this the Divel is but still constant unto himself, and this constancy stands him in good stead, to add the more weight and to gain credit to his Impostures. Not to be wondred therefore if the same things be found elsewhere, where the D. hath an hand.

With Cabalistical writings we may joyn Chymical, here also mentioned in many places. I have nothing to say to Chymistrie as it is meerly natural, and keeps it self within the compass of sobriety. It may wel go for a part of Physick, for ought I know, though many great Physicians, because of the abuse and danger of it, as I conceive, have done their best (formerly) to cry it down. I my self have seen strange things done by it: and it cannot be denyed but the wonders of God and Nature are as eminently visible in the experiments of that Art as any other natural thing. However, it is not improbable that divers secrets of it came to the knowledg of man by the Revelation of Spirits. And the practice and profession of it in most (them especially that profess nothing else) is accompanied with so much Superstition and Imposture, as it. would make a sober man, that tendreth the preservation of himself in his right wits, to be afraid of it. Of the Transmutation of Metals, what may be done by Art I will not take upon me to determine: I am apt enough to believe that some strange things (in that kind) may be done, if a man will go to the cost of it, and undergoe the trouble upon so much uncertainty of the event. But that which we call ordinarily, and most understand by it, The Phylosophers Stone, is certainly a meer cheat, the first author and inventor whereof was no other then the Divel. Legi etiam Spiritum supernorum revelatione traditam antiquitus artem faciendi Auri, & me aetate idem usu evenisse, &c. saith one (Jo. Franc. Picus Mirandula) of the learnedst Author that I have seen of that subject, in defence of it, I meant. If he mean Supernos Spiritus, such as appear in form of Angels of Light, such as deluded Dr. Dee, and daily doth those that hunt after Revelations, and Prophecies, and unlawful Curiosities, I grant it. But that any good Angels did ever meddle in a practice commonly attended with so much imposture, impiety, cousenage as this commonly is, I shall not easily grant. Though I must add, I make great difference (if we will speak properly) between Arts faciendi auri (a thing I do not deny to be feasible by natural means) and that we call the Phylosophers Stone, as before already intimated. And for that objection of his, why evil Spirits should not be the Authors or revealers of it unto any (though otherwise for some other reasons he thinks it probable) because it is not likely that God would suffer […] to give such power unto men like themselves, whom only among men they favour and respect, that is, wicked ungodly men. First, I answer, That is a very weak objection, since we know by constant experience of present and future Ages, that they are not of the best of men commonly that are the greatest and richest. But Secondly, There is no great cause to fear that any thing hitherto revealed (or hereafter to be revealed, I believe) of this secret, should enable men (good or bad) to do much hurt in the world. The greatest hurt is to themselves who are deluded (yea, and beggerd many first or last) and to some few not very wise whom they cousen as themselves have been cousened. And for this that they can do no more, we are beholding not to the Divel who certainly would not be vvanting to himself or to any opportunity to do mischief by himself or his Agents, but to God vvho doth not give him the povver: So much to […], out of my respect to his name, and for the better satisfaction to the Reader. I ovve the sight and use of the book to my Learned friend Dr. Windett before mentioned —. I am much confirmed in that opinion (of the Divel being the Author) by vvhat I find of it in the book vvhich hath given me this occasion to speak of it. Were there nothing else but the gross and impudent forgeries that have been used to commend it unto men, some entituling the Invention to Adam himself, others to Solomon, and the like; and the many books that have been counterfeited to the same end; and again the most ridiculous and profane applying & expounding of Scriptures, a thing usually done by most that are abettors of it, those things vvere enough to make a man to abhor it. Sure enough it is, that not only Dr. Dee, but others also vvho had part of that precious Powder brought unto them by Spirits, and expected great matters of it, vvere all cheated and gull'd (and I believe it cost some of them a good deal of money; Prince Rosemberg particularly) by those Spiritual Chymists. Let them consider of it that have been dealing in such things as they shall see cause.

So still we see, that in all these things, as we said before, the Divel is not beholding to others, (as might be suspected) but others have been beholding to him: As for his Divinity, in highest points, if he spake the truth, it was for his own ends, as we said before: He can do it, who makes any question? In controverted points, we may observe, that he doth serve the scene and present occasion; and I make no question, but had Dr. Dee gone to Constantinople, and been entertained there with respect, his Spirits there would have shewed themselves as good Mahometans, as elsewhere good Roman Catholicks, or Protestants.

We have somewhere a very pretty Tale, (I would say a curious Observation, if I thought it true) concerning the nature of the Serpent or Addar, handsomly expressed, how she traineth her yong ones to set them out abroad into the world, that they may shift for themselves. Twenty days, as I remember, are spent in that work: Now whether it be so really, I cannot say certainly, but I suspect it. It is not in Aristotle, and I looked in Aldrovandus, and I could not finde it: But whether it be so or no, let no body wonder; for this was the maner of Preaching formerly (and may be yet perchance in some places) among Monks and Fryars in great request. They would make a story of Man, or Beasts, as they thought fit themselves, and their Fancies best served; pretty and witty, as much as they could; whether it had any ground of truth, or no, no man required: The moralization was good. If the Divel have done so here, it was not through ignorance (for he is too good a Naturalist; and I believe there is somewhat even in Nature, though we know it not, why both in sacred and prophane History, Spirits and Serpents are so often joyned) of which is true and real; but as hath been said, it served his turn, and that is enough. And although, having considered it as an Objection, how the Divel cometh to speak so much truth, as will be found in this Book; no man, I think, will expect I should give an account of any false Doctrine or Divinity, that it may contain: Yet one point I think fit to take notice of, and protest against it; as false, erronious, and of dangerous consequence, and that is, where it is said, That a man (in some cases) may kill another man (Prince or other) without apparent cause, or lawful Authority, and therefore punishable by the Laws of Man; who nevertheless, may expect a great reward at the hands of God for his act: How this may agree with the Principles of New Lights, and Anabaptistical Divinity, I know not; it is very contrary to the Principles of that Orthodox Divinity, lately professed and established by Law in England.

I have now said in this main Objection, (as I apprehended it) what I think was most proper and pertinent, and I hope may satisfie. But I have somewhat else to say, which in this case of Divels and Spirits in general, I think it very considerable, and may satisfie perchance, in some cases, where nothing else can. We talk of Spirits, and read of Spirits often, but I think it is very little that we know (the best ofus all) of them, of their nature or differences: And how then can it be expected that we should resolve all doubts? And though I think it is not much that any man ever knew and rightly apprehended, or can, as he is a man in this business; yet my opinion is, (though I know it is much gainsaid and opposed) that ancient Platonick Phylosophers of the latter times, understood much more then most Christians; I do not write this, as though I thought, or would have any thought by others to be the worse Christians for being ignorant in these things; but rather, in my opinion, any man the better Christian, by much, who doth not regard it or desire it: For my part, although I must acknowledge that some scruples of my minde, did induce me to lock into many […], until I was satisfied, which otherwise I had never done; yet I profess to believe, that it is so little that can be known by man in this subject, and subject to so much illusion, as that I think no study is more vain and foolish; and that I would not go three steps out of my doors (more then what I did to satisfie my minde in some matters of Faith, if any such scruple did arise) to know as much as the profoundest Platonick or Phylosopher yea, or Magician of them all ever knew. Certainly he is but a weak Christian, when so many high Mysteries are proposed unto us in Christ by his Gospel, and of so much consequence, that cannot bestow his time better: They that have any hopes, through Faith in Christ, and a godly life, to be admitted one day into the presenceof God, and to see face to face, as God hath promised; will they hazard so glorious a hope, by prying through unseasonable, unprofitable curiosity, into the nature of these vassal Spirits, which God hath forbidden: But because it doth concern Religion in general, that we believe Spirits; ànd when Objections are made that cannot be answered, many are scandalized, and Atheists ready to take the advantage of it; I say, that it should be no wonder to any, sober and rational, if we cannot resolve all doubts, since it is so little that we know, or can know, beyond the bare [non-Latin script] in this matter: Most Christians are bred in and to this opinion, that all Spirits, (so commonly called) are either Angels of Heaven, or Divels of Hell: I know no Scripture for it, or determination of any general Councel, that I remember, at this time at least, and so long I do not think my self bound against apparent reason: For the conceit of all evil Spirits or Divels being in Hell, I think learned Mr. Meade hath taken that to task in some of his Works, and sufficiently confuted it: The very word Spirit, is a term of great Ambiguity; We understand by it, commonly, substances, that are altogetherimmaterial. Many of the ancient Fathers, it is well known, did not allow of any such at all, besides God: But we think that to have no visible Body, and to be purely immaterial, is all one: God knows how many degrees there may be between these, but we cannot know it, neither doth it concern our salvation for which we have reason to praise God: But if it were so, that all Spirits are either Divels or Angels, what shall we make of these that are found in mines, of which learned Agricola hath written; of those that have been time out of minde called [non-Latin script] (from whence probably, as we have said elsewhere, Gobelin in English is derived) who live in private Houses, about old Walls, and stalks of Wood, harmless otherwise, but very thievish, so frequent and so known in some Countreys, that a man may as well doubt whether there be any Horses in England, because there are none in some parts of the World; not found in all America, I think, till some were carried thither: Neither can I believe, that those Spirits that please themselves in nothing else but harmless sports and wantonnesse, such as have been known in all Ages; such as did use to shave the hairs of Plinius Secundus his Servants in the Night, as himself relates (a very creditable man, I am sure) in his Epistles, and the like; that such Spirits, I say, have any relation either to Heaven or to Hell: We might insist in more particulars, but we do not desire to dwell upon it at this time; and there is yet somewhat else to be said: And what I have said of some Platonicks, I did not intend thereby to justifie all their absurd or superstitious Opinions in this Argument of Spirits: As they have searched furrher into it then others (besides damnable experience, having confounded Magick with Phylosophy, yea almost turned all Phylosophy into Magick) so it was consequent, they would fall into more Errors and Absurdities; yet withal, they have found somewhat that doth better agree with daily experience, then what is commonly known or believed. Sinesius was a Bishop, but as he doth appear to us in his Writings, a better Platonick then a Christian: In a place (in his Treatise De insomniis) he sheweth how evil Spirits come to inhabit men and to possesse their Brains: His terms are very course, and apparantly ridiculous; but there may be some truth in the Opinion: For if there were not a very near and intimate conjunction, it were to be wondered how the Divel comes to know the very thoughts of Witches and Magicians, as is found by experience, averred by more then one: And in this very Book, if I be not mistaken, somewhat may be observed to that purpose: It is possible there may be more kindes of possession then one, and that some men, that never were suspected, have had a spirit (besides their own) resident in them, all, or most part of their lives.