A History of Apparitions, Oracles, Prophecies and Predictions

AN HISTORY OF Apparitions, Oracles, Prophecies, and Predictions, With Dreams, Viſions, and Revelations. AND THE Cunning Deluſions of the DEVIL, to ſtrengthen the Idolatry of the GENTILES, and the Worſhipping of Saints departed; With the Doctrine of Purgatory.

A Work very ſeaſonable, for diſcovering the Impoſtures and Religious Cheats of theſe Times.

Collected out of ſundry Authours of great Credit; And delivered into Engliſh from their ſeveral Originals,

By T. B.

Whereunto is annexed, A Learned TREATISE, confuting the Opinions of the SADDUCES and EPICURES, (denying the appearing of Angels and Devils to Men) with the Arguments of thoſe that deny that Angels and Devils can aſſume Bodily ſhapes.

Written in FRENCH, And now rendred into ENGLISH.

With a Table to the whole Work.

LONDON, Printed by John Streater, dwelling in Well-Yard, near the Hoſpital of S. Bartholomews the Leſſe, 1658.

TO THE HONOURABLE, THE Lord Cholmley, Lord Viſcount Kell, &c.

My Lord,

I Should in the firſt place (if poſsible) anticipate your wonder; when theſe rude Lines ſhall plainly ſalute You, Defender and Protector of their Innocencie: Since I, who have thus prepoſterouſly run them, am not ſo happy as to be known to Your Honour. I ſhall therefore humbly take leave to declare the grounds of this my preſumption (for I dare not call it otherwiſe, unleſſe by your permiſsion). The firſt is, your unbounded Goodneſſe; to which I am relatively obliged, and much acquainted by the frequent commemorations of my neareſt Relation, whoſe Father had the happineſs to live and die under the benevolent influence of Your honourable Service; And, by the Information of thoſe whoſe expreſsions proceed from the dictates of their own Experience, find, That where You have once obliged any by Your incomparable benignity, Your favours flowed down infinitely to all Relations. The next is, The Worthineſs of thoſe Learned Authours, by whoſe Care and Induſtry theſe Examples were left for the uſe of future Ages: whoſe Aſhes might juſtly riſe up againſt me, if (being ſo unworthy to mention, much leſs to collect their Labours my ſelf) I ſhould not commend them to the Patronage of one moſt Noble and Ingenious: Nor do I conceive it the lighteſt conſideration, That Your Lordſhip being acquainted with theſe Collections in their ſeverall Originals, muſt neceſsarily (for the communicative quality inherent in all truly noble and generous diſpoſitions) wiſh they were accommodated to the apprehenſions of inferiour capacities.

I ſhall not trouble Your Honour with what Motives I had for expoſing this Work to publick View; Since theſe ſo much Saducean and Socinian Times, most loudly, proclaim an eminent neceſsity of utmoſt endeavours in this particular: And ſince it is the duty of all men, to ſtudy rather the Publick, than their own private, advantage.

It being a Stranger, needs the more Encouragement. Beſides, being uſher'd into this our Engliſh World by ſo unworthy a hand, muſt conſequently participate of the weakneſs of my endeavours: But however defective, or expoſed to injury, Your acceptance will abundantly ſupply it, and your Patronage ſecure it from the imputation or prejudice of any Momus.

Should I further queſtion that invincible Courteſie which I hear every where extoll'd, I might thereby aggravate, inſtead of extenuating, my Preſumption. Therefore I ſhall ceaſe to trouble you further, but with this one requeſt, That You will favourably interpret my boldneſs in ſubſcribing my ſelf,

My Lord,

Your Honours moſt humbly devoted Servant, Thomas Bromhall.

A Catalogue of the Authors out of which theſe Stories and Examples are ſelected.

A.

• ADon Viennenſis.
• Aelianus.
• Aemilius.
• Aeneas Sylvius.
• Agatinus.
• Alexander ab Alexandro.
• Antonius Beneventus.
• Antonius de Turquemada.
• Apollonius.
• Apulejus.
• Artunus.
• Athenaeus.
• Aventinus.
• Auguſtinus.

B.

• BArtholomaeus Bononienſis.
• Benno Cardinalis.
• Blondus.
• Bonfinius.

C.

• CArolus Magnus.
• Caſpar Goldwurm.
• Caſpar Peucerus.
• Caſsiodorus Remius.
• Catalogus Treverenſis.
• Cedrenus.
• Chronicon Caſsinenſe.
• Chronicon Helvetiae.
• Chronicon Saxoniae.
• Cicero.
• Coelius.
• Collenutius.
• Cromerus.
• Cuſpinianus.

D.

• DIctys.
• Diodorus Siculus.
• Diogenes Laertius.
• Dion Caſsius.
• Dion Nicaeus.
• Doſithaeus.

E.

• EGnatius.
• Eraſmus Rotterodamus.
• Euagrius.
• Eunapius.
• Euſebius.
• Euſtachius.

F.

• FRanciſcus Petrarcha.
• Francius.
• Fulgoſus.

G.

• GEllius.
• Georgius Agricola.
• Georgius Sabinus.
• Gilbertus Cognatus.
• Gregoras.
• Gregorius Turonenus.
• Gulielmus Mamulſbrucienſis.

H.

• HAdriani Chronicon.
• Haithonus Armenus.
• Hector Boethus.
• Henricus Colonienſis.
• Henricus Erfordienſis.
• Hermanus Gygas.
• Herodotus.
• Hieronymus.
• Hieronymus Cardanus.
• Homerus.

I.

• JAcobus Meyer.
• Jacobus Ruffus.
• Jaſon Pratenſis.
• Joachimus Camerarius.
• Joannes Agricola,
• Joannes Baptiſta Porta, Neapolitanus.
• Joannes Bodinus.
• Joannes Fincelius.
• Joannes Langius.
• Joannes Magus.
• Joannes Meyer.
• Joannes Saxo, Grammat.
• Joannes Trithemius.
• Joannes Vierus.
• Jobus Fincelius.
• Jodocus Darmudanus.
• Joſephus.

L.

• LAurentius Valla.
• Leonides.
• Lilius Gregorius Gyraldus.
• Livius.
• Ludovicus Guicciardinus.
• Lycoſthenes.

M.

• MAcrobius.
• Malleus Maleficarum.
• Mamelburienſis.
• Manlius.
• M. Fritſchius.
• M. Paulus, Venetus.
• Martinus Lutherus.
• Marulus.
• Metaphraſtes.
• Munſteri Coſmographia.
• Mutius.

N.

• NAtalis Comes.
• Nauclerus.
• Nicephorus.
• Nicetas.
• Nicolaus.

O.

• OLaus Magnus.
• Ovidius.

P.

• PAſchaſius.
• Paulus Aemilius.
• Paulus Diaconus.
• Paulus Grillandus.
• Paulus Jovius.
• Pauſanias.
• Petrus Ciezus.
• Petrus Mamorius.
• Philippus Melancthon.
• Philoſtratus.
• Platina.
• Plinius.
• Plutarchus.
• Pollux.
• Polydorus Virgilius.
• Pontanus.

R.

• RAbanus.
• Ramulphus.
• Regino.
• Robertus Gaguinus.
• Rutilius.

S.

• SAbellicus.
• Schaffnaburgenſis.
• Servius.
• Severus Sulpitius.
• Sigebertus.
• Sleidanus.
• Socrates.
• Sozomenus.
• Statius.
• Stobaeus.
• Strabo.
• Suetonius.
• Suidas.

T.

• THeodoretus.
• Theodoric. Greſmundus.
• Theopompus.
• Thomas Patriarcha Barbaſienſis.
• Turpinus, Remenſis.

V.

• VAler. Maximus
• Vincentius.
• Ulricus Molitor.
• Volaterranus.
• Vopiſcus.
• Urbanus.
• Urſpergenſis.

W.

• WErnerus.

X.

• XIphilinus.

Z.

• ZOnaras.

AN HISTORY OF Moſt ſtrange Phantaſies and Apparitions, with the various ſleights and cunning deluſions of Devils.

MArcus Brutus and Caſsius, who had murther'd Caeſar, came together to Sardis, where it is reported, Brutus was accoſted with a horrible Viſion. He was a man, naturally very watchfull, and one ſo laborious and continent, that he afforded himſelf but a very ſmall part of his time to ſleep in. In the day he reſted not at all, in the night very little; and that when (all men being drowned in ſleep) he had neither any employment to do, nor perſon to converſe with. And, at that time, being engaged in a War, and agitating things of a moſt high concernment, he was ſo carefull and intent concerning the proſecution and event of thoſe affairs, that, having firſt (for a ſhort ſpace) refreſht himſelf with ſleep after Supper, he wholly ſet apart the reſt of the night for the promoting of his urgent occaſions. And if it happened, that he had finiſhed his buſineſſe before, he betook himſelf to his ſtudy untill the third watch; when, all his Centurions and Tribunes were wont to repair unto him. When he was (I ſay) at Sardis, and projecting how to convey his Army out of Aſia, in the beginning of the night the Moon began to abate of her wonted luſtre, the Camp being in a deep ſilence. Whileſt Brutus was deeply cogitating of ſome ſerious matters, he thought he heard the footſteps of ſome one near him; whereat he looking back towards the door, behold, a prodigious Apparition, one of a monſtrous and horrid ſhape and bigneſſe ſtood by him, without ſpeaking one word. Brutus, not without ſome reluctancy, ask't him, What Man or God art thou? or what is thy buſineſſe here? The Viſion anſwered, O Brutus, I am thy evil Angel, and thou ſhalt ſee me again at Philippi. At which Brutus nothing daunted ſaid again, I ſhall then. But when it was vaniſhed, he called together his Servants, who averred to him, they neither ſaw nor heard either Viſion or voyce; after which Brutus took his reſt again. When it was light, he went to Caſsius, and told him of this Phantaſm. When, after Caſsius was ſlain at Philippi, whileſt he prepared for a ſecond fight, wherein he was conquered, after he had been Victor in the firſt; In the night (as the ſtory ſayes) the ſame Viſion appeared again to Brutus in the ſame ſhape, not ſpeaking a ſyllable, but ſo vaniſht. Plutarchus in Bruto.

WHen Marcus Antonius became bankrupt at Actium, Caſsius of Parma his Partner fled to Athens; where, in the dead of the night as he lay in his bed ingulph't with cares and perplexities, he phancied, a man of a monſtrous magnitude, a black and ugly hue, his beard incompt and ſqualid, and his hair diſorderly hanging down, came to him; And being askt who he was? anſwered, [〈 in non-Latin alphabet 〉], i.e. thy evil Angel, or Genius. Being at laſt affrighted with ſo horrid a preſence, and ſo evill a name, he called in his ſervants, and queſtioned them, whether they ſaw one of ſuch a dreſſe and viſage either come in, or go out of his Chamber? and when they had aſſured him they ſaw none ſuch, he again compoſed himſelf to his reſt: but preſently the ſame Phantaſm haunted him; Wherefore he caſt off all thought of reſt, and commanded a Candle up to his chamber, and enjoyned his ſervants not to depart from him. Between this night and his execution inflicted by Caeſar, was but a very ſhort interval, as you may read in Valerius Max. l. 1. c. 7. and Sueton. in Aug. and Plutarch. in vita Antonii.

DIon of Syracuſa, after the Syracuſans were made free, and a little before he was ſlain by Calippus, as he ſate by chance in his Porch in the evening full of carefull thoughts, heard a ſudden noiſe; and looking about him, (it being yet day-light) he ſaw a huge woman, in face and habit nothing differing from a Tragick fury, ſweeping the houſe with a Broom. He, very much terrified, called his friends, and acquainted them with the ſight, and intreated them to ſtay and lodge with him that night, for he ſhould ſink under his terrour, if they ſhould leave him, and the Ghoſt haunt him again. The Ghoſt, indeed, troubled him no more, but his Son, being almoſt arrived to Manhood, by reaſon of ſome ſlight and puerile croſſe, became ſo ſorrowfull and enraged, that he precipitated himſelf from the houſe top, and ſo periſhed. Plutarchus in Dione.

ALexander the third, King of Scots took to Wife Joan Siſter to Henry the third, King of England; which Joan dyed without iſſue: after which he married Margaret, daughter of the ſame King Henry, who bare to him Alexander, David, and Margaret; All theſe dyed; yet the King not altogether diſpairing of an Heir and Succeſſor of his body, married the third time one Iola, daughter of a Knight of Draconum; whileſt by night they were celebrating the Wedding Feaſt, he ſaw the likeneſſe of a dead Man follow the Dance. The ſame year the King was knockt off his horſe and ſlain. Hence aroſe all that ſedition and deſtruction which blaſted that, formerly, flouriſhing Kingdome. This fell out in the year of our Redemption, MCCL. Cardanus de rerum varietate, l. 16. c. 93.

THere is a noble Family, and among the chiefeſt of Parma, called by the name of the Tortells, which have a Caſtle, wherein there is a Hall; In it about the chimney, an old woman for this hundred years uſes to appear when any of the Family dyeth, or is like to dye. On a time a gallant Matron, by name Paula of Barbia, which was one of the ſame family▪ when we were at Supper together at Belzois, told me, that one of the Maids of the houſe was very ill, and that the old woman appeared; all were of opinion that ſhe would dye: But it fell out otherwiſe, for ſhe recovered; but another of the family which was well, dyed ſuddenly. They report, that this old woman, whoſe Ghoſt is now ſeen, was formerly very rich, and was by her own Nephews murthered for her moneys ſake, and hackt in pieces, and thrown into the Privy, Cardanus, ibidem.

ANtonius Urceus Codrus, a Grammarian of Brixia, the very ſame night he dyed, thought he ſaw one of a huge magnitude, a bald pate, his beard hanging down to the ground, fiery eyes, carrying Torches in both hands, and terrible all over, and he ſpake to him thus; Who art thou, which walkeſt up and down alone thus like a Fury, in that time of the night, when men are faſteſt aſleep? Speak out, what doſt thou look for? or whither goeſt thou? When he had thus ſaid, he skipt out of his bed to avoid him, ruſhing in violently upon him. Bartholomaeus Bononienſis in ejus vitâ.

JAcobus Donatus, Patricius of Venice, and alſo rich, when on a night ſleeping with his Wife he had a taper light, and two Nurſes alſo were aſleep in a truckle-bed with a young child, not a year old, he ſaw the chamber door open by little and little, and a man, I know not who, put in his head; the Nurſes alſo ſaw him, but no body knew him; The young man being affrighted, as well he might be, ſnatcht his Sword and Buckler, each of the Nurſes great Tapers, into the Hall they come, which was near adjoyning to the Chamber, where all things were cloſe. The young man comes back with great admiration, the ſmall Infant, which was well in health, dyed the next day. Cardanus de Rerum varietate, lib. 16. cap. 93.

VVHen Curſius Ruffus, in his family notable for nothing of worth, did act as Quaeſtor at Adrumetum, a City of Africa, walking up and down at noon in the porch, he ſaw the ſhape of a woman of a more comely hue, far beyond any mortal creature, which ſpake unto him, Thou art Ruffus, which ſhalt ſhortly come Vice-Conſull into this Province. He being hopefully advanc'd with this prodigie, not long after enjoyed the Proconſulſhip of Africa by Tiberius Caeſar, whereby the event of the Viſion was fulfilled. Fulgoſus lib. 1. cap. 6.

EDwinus being baniſhed by Ethelfred King of the Northumbrians, fled to Redovaldus King of the East-Angles. Not long after, when Ethelfred by ſome in authority ſought to kill him, he began to take great care to ſecure himſelf. In the night, when all was ſtill, one of an unknown face and habit, having met with him, ask't him what he would give him, if he told him that which would free his mind from all manner of ſadneſſe. Edwinus made him this anſwer, whatſoever was his, that he might lawfully requeſt, and was in his power, that he will freely give him. Then he prognoſticated to him, that ſo ſoon as he could make an eſcape out of his Enemies hands, he ſhould then recover the Kingdome of his Anceſtors, and when he had conquer'd his Enemies, he ſhould enlarge it, both far and wide; immediately laying his hand upon the top of his head, he ſaith; When any one Edwinus, ſhall come to you, after you enjoy your own, and ſhall in this manner lay his hand upon your head; be you then mindfull to keep thy promiſe. When he had done ſpeaking thus, he on a ſudden vaniſhed. The young man being in a wonderfully manner tranſported with this Oracle, a long time ruminating within himſelf of this matter, durſt not open it to any. But when Ethelfred was ſlain, he being brought home into his own kingdome by Redovaldus, being adviſed by Ethelberg his Wife, the ſiſter of Edbaldus King of Kent, to embrace the Chriſtian Religion; when he on purpoſe delayed the buſineſſe, and could by no perſwaſion be made pliable, Paulinus a devout man, which by long intreating could do no good, in the interim being taught by an Oracle from Heaven, (as we muſt believe) came to him, who made ſtay at York, and putting his moſt ſacred hand on his head, requeſted him, that he would call to mind what that meant. Eduinus being amazed at the Oracles ſudden iſſue, inſtantly fell down at the Prelates feet, and was with his fellow Chriſtians waſhed in that holy Fountain. Anno 627. Polydor. Lib. 4. Hiſt. Angl.

MAcchabaeus Coſen German to Ducanus King of Scotland and Banquho Stuart a valiant man travailing through a forreſt towards the Court, met three Women of an unwonted and ſtrange habit and appearance, One of them ſaid, Hail Macchabaeus, Thanus Glammis, which was a Title of Honour he had lately received. The ſecond ſaid to him, Hail Caldarius Thanus, another and higher title of honour: and the third, Hail Macchabaeus, Thou ſhalt hereafter become King. Then ſaid Banquho, Me-thinks you are ſomething unkind whoſoever you are to prefer this man not onely above all the noble Men of the Land, but even unto the Throne, and give me no promotion at all. To this the firſt anſwered. Yea we declare unto thee far greater things than theſe; for this man, indeed, ſhall reign, but his dominion ſhall have an unhappy end with him for none of his poſterity ſhall ever enjoy his Kingſhip after him: whereas (although thou ſhalt not become King thy ſelf) thy poſterity for a very long ſucceſſion ſhall obtain and hold the Throne. When theſe words were ended, they all vaniſhed out of their ſight. At firſt theſe things paſſed as a vain phanſie: but when Macchabaeus firſt aſcended to the dignity of Caldarius, and afterwards beyond all expectation was made King, King Ducanus being ſlain; and having two Sons, he began to call to mind the Viſion; and inviting [•••]quhones, and his onely Son Fleanches to a Supper, by that means projected both their deaths: but when they had ſlain the Father, the Son, by the darkneſſe of the night, made an eſcape. At length Macchabaeus was ſlain by Malcalmus the third Son of Ducanus and after many Generations the Kingdome fell into the hands of the Succeſſours and Gran-children of Banquhones Stuart, and remains to this day in the poſſeſſion of a daughter and heir of his Family, Cardan. l. 16. c. 93. ex Hectore B[•]ëtho.

HOtherus King of the Swedes and Danes, as he was a hunting having loſt his company, as he wandred alone eſpied a company of Nymphs in a certain Den or covert, who promiſed him all good fortune, but withall adviſed him, that he ſhould by no means wage war againſt Balderus King of the Danes who was a ſuperlatively wiſe man, and one generated by a ſecret ſeed and production of the Gods. Having ſpoken theſe things, they ſuddenly vaniſhed, and left Hotherus (who thought he had been in a Cave) in the open field. Some years after, (having commenced a war againſt Balderus, but hitherto with very ill ſucceſſe) he chanced to light upon the ſame Viſion; when he ſadly bewailed to them his adverſe fortune, and the ſadneſſe of his condition; nor would he ceaſe his complaints untill they had made him a promiſe of better ſucceſſe. The Nymphs told him (though he ſhould ſeldome come off victor yet) that he ſhould loſe no more men then his enemy; and that he ſhould obtain the victory if he could but find by what means to intercept certain food prepared for the Enemy to augment his force and courage. So he departed and rallied his forces. And whilſt he diligently watched the Camp of the Enemy, he ſaw three Virgins go out who ſecretly uſed to carry them proviſion, whom he followed as faſt as he could run, till at laſt they came to a houſe which they frequented; where, by the help of his Harp; (on which he plaid moſt ſweetly) he got from them a moſt glorious Belt, and the powerfull girdle of Victory, and having returned the ſame way he went, met the Enemy, and overthrew him, ſo that the day after he was wafted over to Proſerpina, who was ſeen to ſtand by him as he ſlept. Olaus Magnus, lib. 3. c. 10.

C. Julius Caeſar, in his civill war, when he had gone as far as the Bank of Rubicon, is ſaid to have ſtood at a pauſe, and conſidering with himſelf what a deſtruction the paſſing of that River would be to Mankind: whilſt he ſtayed upon the bank he had an apparition; A man of an extraordinary bulk ſitting upon the oppoſite bank playing upon a Pipe made of Reeds: And when, beſides ſhepheards, many Souldiers, and amongſt them ſome Trumpeters flock't to the Bankſide to hear him, one of their trumpets leap't from him into the River, and with a very ſhrill voice began to ſound an alarum, and ſo paſſed to the other ſide. Then Caeſar ſaid, Let us go, ſince the wonderfull ſigns of the Gods and the wickedneſſe of our Enemies thus invite us: The lot is now paſt, Sabellicus l. 7. Enead. 6.

PElopidas, General of the Theban Army, (whileſt he encamped about the Leuctrian field, where the daughters of Scedaſsus were entombed) ſaw Scedaſsus and his daughters; they lamenting about their Tombs, and curſing the Lacedemonians: and their father (who long before for that he had not revenged ſo horrid a crime, curſing the Lacedemonians, killed himſelf upon the tombs of his daughters) told him, If he would conquer the Lacedemonians, he muſt ſacrifice a red Virgin to his daughters. But when this ſeemed ſomething too barbarous a ſacrifice, to appeaſe the gods with a humane offering, not ſatisfied in his mind about it, at laſt a young Mare which had never taken horſe, came from the herd and ſtood in that very place where he had conſulted with the Ghoſt. And when Theocritus the Prophet ſaw the Mare was of a yellow ſhining colour, and proudly reining-in her neck, ſhe pranced and neigh'd, he called Pelopidas with a loud voice, and ſaid, that this was his offering, and that he could expect no other Virgin. Then they brought the Mare adorned with garlands to the Sepulchre, and there ſacrificed her: Soon after, the Battle began, wherein the Lacedemonians received that memorable overthrow of Leuctria by Boeotarchus and Pelopidas. Plutarchus in Pelopida.

WHen Gennadius the Chief of Conſtantinople, under Leo the Great Emperour, was by night ſtanding at the Altar, and praying to God for the world, a certain evil ſpirit appeared to him, which being by him forc't away by his making a croſſe, anſwered him thus in the voyce of a man; That as long as he liv'd indeed, he would avoid, and be at quiet, but afterward, he would leave no way unattempted to trouble the Church of God. Nicephorus lib. 15. cap. 23. Suidas. Cedrenus ▪

A Little before that Henry the ſeventh Emperour dyed, and the ſlaughter of the chief Rulers of the Nation, as Muſatus Patavinus, and Franciſcus Petrarcha do hiſtory it, the Inhabitants of Mediolanum, in the houſe-floor of Matthaeus the chief Governour, who alſo merited the name af Matthaeus the Great, when Sun was ſet, an armed horſeman appear'd to him far bigger then the ſhape of man; when many for an hours ſpace had beheld it, it then vaniſh'd away, with great terrour to the beholders. Likewiſe three dayes after at the third hour, in the very ſame place, two horſemen in the like ſhape, being ſeen skirmiſhing between themſelves, vaniſhed alſo. Sabellicus libro 1. cap. 4.

TWo famous Merchants, going into France through the groves near the Alpes in Italy, they met a man bigger then the ordinary ſize of men, he calling them ſuddenly, charged them thus; Speak to my Brother Ludovicus Sfortia, and give him theſe Letters from me. They being amazed, and enquiring, Who he was? he replyed, That he was Galeacius Sfortia; and ſtraightway he vaniſhed from their ſight. They returned in all haſte to Mediolanum, from thence to Viglevanus, where Maurus lived. They preſent their l[•]tters to the Prince, the Courtiers ſcoff at them; but they ſtanding ſtiff in their errand, were caſt into priſon, and being put upon the wrack, they ſhewed by their conſtancy, that there was no fraud in them. In the mean while with great fear and oſtoniſhment they deliberated about opening the Letters. All the reſt making doubt what to do, one Galeacius, a Commander in chief feared not. The letter was folded up like a Biſhops Writ (as they term it) very long, faſtened with ſmall inſtruments of braſſe. The words whereof were theſe; O, O, O Ludovicus, take heed to thy ſelf, For the Venetians and the French have conſpired to ruine thee and thy off-ſpring. But if you will give me a thouſand nobles, I will endeavour to reconcile their high ſpirits, and to turn away your ill fortune, and I doubt not to accompliſh it, if you do not ſtubbornly refuſe me. Farewell. The ſubſcription was; The ſpirit of Galeacius thy Brother. Here ſome being aſtoniſhed at the ſtrangeneſſe of the thing, others laughing at the device, and moſt averring, he muſt put money into his hands; yet leſt he ſhould make himſelf a laughing-ſtock, the Prince refrain'd this ſuperſtitious prodigality, and ſent home the Merchants again. But in a ſhort while after he was unthron'd by Ludovicus the Twelfth King of the French, and carried away priſoner. Artunus Section 1. hiſtoriae Medionenſ. oculatus teſtis.

THe Father of Ludovicus Alodiſius, who was poſſeſſour of all the wealth of the City Imola, a little after he went from hence, appeared in a private place to the man in his journey, whom his ſonne Ludovicus ſent to a City in Italy called Ferraria, ſitting on horſeback with a hawk, (as 'twas his manner in hawking to hold him) and ſpake to him, although in great fear, to bid his ſonne to come that very next day into the ſame place; for he would tell him of a buſineſſe of great conſequence. Hearing that; Ludovicus, both becauſe he was incredulous thereof, and was alſo afraid of ſome treachery, ſent another in his ſtead. That ſame ghoſt meeting him, which appeared before, was very ſad that his ſon came not; for he ſaid, he would tell him many more things: But at that time he bad him tell him onely this, That twelve years being expired, and one moneth, the day likewiſe being particularly ſet down, he ſhould be no longer Governour of that City which he had. The time which the Ghoſt had foretold of was come; with great diligence in that very ſame night, which his Fathers evil Angels ſuſpected, Philippus his Souldiers, Captain of the City Mediolanum, (with whom he had made a Covenant, and therefore fear'd him not) the trenches being hard frozen, ſcaled the Walls, and with ladders took the City and its Governour. Sabeb. lib. 1. cap. 4. Exempl.

WHen Conſtantinople was beſieged by the ſavage Turks both by Land and Sea, There was ſeen at Come a City near adjoyning to France, a great company of doggs whirried up and down in the Ayr, and after them flocks of divers kinds of beaſts, and as it were many footmen, firſt of a ſlender harneſſe, then pikemen and other weapon'd men followed after, and horſemen followed them, divided into Troops, with a great Army ſet in battle array; They ſeemed for the ſpace almoſt of three hours to be an Army at hand. At length a huge and formidable Man of a high ſtature, ſuch as cannot be expreſſed, as General of the Army, ſitting upon a dreadfull horſe, advanced, and ſome other vain Apparitions, the forerunners of great miſchiefs, till night drawing on, whatſoever they ſaw vaniſhed away. Which Wonders every body thought did foretell ruine, deſtruction, and miſery to follow after, which the fates had neceſſitated; and ſo it came to paſſe. Alexander lib. 3. cap. 15.

AS Sigebertus reports in his Chronicle, Antiochus by a Divine hand of Judgment was overturned and caſt down in the ſecond year of Mauritius; A certain Citizen of the place, a man of ſingular piety, and full of charity, and liberall in his Alms, ſaw an old man all in white, with two more with him, ſtanding in the midſt of the City with a handkerchief in his hand, with which ſtriking the middle part of the City, it ſuddenly was overturned, houſes, men and all. And his two companions had much ado to perſwade him to ſpare the reſt of the City that ſtood; ſo when he had uſed many comfortable ſpeeches to this good man, they appeared no more.

IN the year of our Lord, 1536. a certain Factor of Sicilia journying from Catana to Meſsana upon the 21 day of March took up his lodging at Taurominium; thence next morning travelling on his way not far from the Town, he met 10 Pargettors, as they ſeemed to be carrying with them their tools, he asking whither they were bound? They anſwered, To Aetna, (commonly called, the Mountain Gibellus). And ſoon after ten more of them, who being asked whither they all went? returned the ſame anſwer, That their Maſter Workman had ſent them to build a certain Edifice at Aetna; and being asked, who their Maſter was? they ſaid, He came a little after them. And ſuddenly he met a man exceedingly taller then any ordinary man, with a very long beard and hair, and blacker then any Crow, ſo that he might ſeem to be Vulcan himſelf, had he been lame; He without any more complement, askt the Factor, Whether he met his Workmen? He anſwered, That indeed he ſaw certain Men, who ſaid they were going to build at Aetna; but whether they were his Workmen or no, he knew not; but if they were, he would be glad to know what moved him to undertake ſo ſtrange a piece of Work, as to build in a Mountain ſo high, and ſo deep in Snow, that it is hard for the ableſt Traveller to paſſe there. Then ſaid this unknown Architect, Although you little credit my words, you ſhall ſhortly know, and your eyes ſhall bear you witneſſe, that I am able to perform this and much more, if I pleaſe. And with theſe words he vaniſhed out of his ſight. At this the man became ſo terrified, that he had like to have dyed in the place; but with much ado he got back to the Town full of horrour, and according to the cuſtome procured a Prieſt, was confeſt, declared his viſion, and the ſame evening departed this life. The beginning of the night following, the 23. of March, there was a great Earthquake, and exceeding great flames of fire burſt out of the top of the Mountain Aetna on the Eaſt ſide, and were violently carried toward the Sun-riſing, inſomuch, that the Clergy and people of Catana were ſo ſtruck with terrour, that they all ran to the Church of St. Agatha, to implore divine aſſiſtance, from whence the voyce of their prayers, and exceſſive weeping, with their dolefull ditties, and unanimous cry for mercy, the bells all the while ringing mournfully, came to the Church dedicated to the Purification of the Bleſſed Virgin. And (O wonderful event!) before their prayers were ended, the fire began to decreaſe, and in a ſhort time became utterly extinct. Gilbert. Cognat. libro octavo narrationum.

DAmaſcius Syrus Simplicius, and ſome other learned men came out of Sicilie together, and went into Perſia to ſee King Coſroes; of whoſe fame and vertue they had heard great report. In their coming home, as they returned, they found the body of a man in the field unburied. They abhorring the inhumanity of the Perſians buried it. In the night time the ſhape or Ghoſt of an old, honourable perſon ſeem'd to haunt one of the retinue, ſaying, Do not interre that unburried corps, let the Dogs tear it in pieces. The Earth is the Mother of us all, it admits not of that man, who depraves his Mother. When he was awake, he told his viſion to the reſt; Wherefore going back again in the morning into the field, they ſaw the naked corps lay in the open field. Agathius lib. 2. ſeems to ſpeak of it, among his Greek Epigrams,

[〈 in non-Latin alphabet 〉]

[〈 in non-Latin alphabet 〉].

Let this unburied Corps no buriall have,

Our Mother Earth to Mother-wrongers lends no grave.

EDward the third King of England, when on a time the Collectors of the Tribute-money which was impos'd on the people, had brought before him a huge heap of money given out of that tribute, to make him merry, he ſuddenly thought he ſaw the Devill ſporting and playing about the money, and therefore, abhorring money of this nature, as a deteſtable thing, they ſay he preſently commanded it to be taken out of his ſight, and to be reſtored to the people. Polydor. lib. 8.

WHen Thyana, a City of Aſia, (which had rebelled) was taken, Aurelianus the Emperour being in his Pavilion all alone, very angry, thinking how to deſtroy it, he ſaw with great terror Apollonius Thyaneas the Philoſopher appearing to him, which was dead long ſince, and adviſing him; Aurelianus, if thou deſireſt to be a Conquerour, think not to ſlay my Citizens. Aurelianus, if thou wilt be a Ruler, ſhed no innocent blood. Aurelianus, be mild, and gentle, if thou wilt be a Victor. Calius lib. 17. cap. 13. ex Fl. Vopiſco.

ST. Martin the Biſhop of Yours in France, was greatly tempted by the Devil. On a time the Devil appeared to him all in purple, and with a Diadem, in the perſon of Chriſt. Martin ſeeing this, was amaz'd; the Devil ſaith unto him; Know Martin, whom thou adorest: I am Christ, I am going to the Earth, I would firſt make my ſelf known to thee. Here when Martin replyed not, he ſaith again, Martin, why doeſt thou doubt to believe in me, ſeeing thou ſeeſt me? I am Chriſt. Then he being taught in Gods Word by the Holy Ghoſt, ſaith; My Chriſt was crucified and wounded, but I ſee you in no ſuch habit, neither put I my belief in you. At this word he vaniſhed. Marulus ex Severo Sulpitio.

WE read in the Life of S. German, a Biſhop, that on a night when the cloth was laid in an Inne after Supper, he much wondring at it, was inquiſitive, for whom that Supper was provided? and anſwer was made, For good Men and Women which ſtraggle up and down in the night. Whereupon the holy man intended to watch them. And lo, a great company of men and women came to the Table, whom he charging not to go away, the whole houſhold lookt if they knew any of them. They ſaying they were all neighbours, every bodies houſe being ſearcht, he found them all in their beds. Whereupon he preſently put them all to their oaths, who acknowledged, that they were evil ſpirits, or Devils.

MEnippus, the Scholer of the Philoſopher Demetrius, a very handſome young man, when he went to Cenchraea by Corinth, he met the ſhape of a ſtrange Maid, beautifull and rich, which ſaid, that ſhe was in love with him; Thereupon ſhe invited him to go to her houſe: He being love[•]ſmitten, oftentimes kept her company there, and did think to marry her. She had a houſe furniſhed like a Princeſs. Apollonius Thyaneus conſidering all things in that houſe, cry'd out, that ſhe was one of the Fairies, whom ſome call Hagges, others walking-Ghoſts. Philoſtratus in vita Apollonii.

JAmblicus that famous Magician, when a certain Egyptian whilſt he was making his challenge, had an apparition to the great terrour of all the ſtanders by; bad them be of good cheer, and not wonder at it, for he knew it to be the Ghoſt of a certain Fencer, who was then lately ſlain in a ſingle Combat. Eunapius in Aedeſio.

WHen Constantine the Great, made Gallus Governour of the Eaſt; Julianus being in great hope of compaſſing the Empire himſelf, ſought throughout all Greece for Southſayers and Wiſards, and conſulted all he could meet with, about the ſucceſſe of his deſignes. At laſt he met with one who promiſed him great ſatiſfaction in the foretelling of what future events he ſhould propoſe. And having led him into a room beſet with Images, the Magician began to call upon his Devills, and they preſently appeared, but (as they are wont) in an ugly black hue and ſhape; inſomuch that Julianus, being ſore afraid, ſigned his forehead with the ſign of the Croſſe, whereat the Devils ſuddenly vaniſhed, as minded of the victory of our Lord Jeſus, and their utter rout and ruine thereby. Then the Conjurer reproved Julianus for being ſo timorous: But Julianus, highly admiring the power and vertue of the Croſſe, clear'd his mind of the conceit of running after wiſards, by this conſideration; That the Devils would never have fled at the ſign of the Croſſe, did they not perfectly hate that action. Theodoretus, lib. 3. c. 3. Sozomenus, lib. 5. cap. 2.

A Certain Mediolanenſian Boor, as he returned homewards from his labour, about three hours within night, ſaw a Goblin or Spirit follow him, and when he endeavoured to out-run it, make he what uſe he could of his heels, the ſpectral fetch't him up, and at laſt threw him to the ground, when he endeavoured to cry out, but could not. At length when he had lain long on the Earth, all roll'd in mud and dirt, he was found by ſome who paſſed by that way, and carried home half dead, and at the end of eight dayes gave up the Ghoſt. Cardanus de Subtilitate.

A Certain Lacedemonian having brought the Philoſopher Plato out of Sicily, ſold him off to Aegina by the command of the Tyrant Dionyſius. But in regard it was a capital crime for an Athenian to come to Aegina, he was called in queſtion for his life by one Comandrus: but the neceſſity of the matter being taken into conſideration, he was ſold away for twenty pounds to one Aniceris of Cyrenia, and by him afterwards made free. Afterwards the City was taken by Cabria, and this Comandrus drowned in the Helleſpont, who was told, before his death, by an apparition that this hard fortune befel him, for the hard meaſure the Philoſopher had received. Laertius, lib. 3.

SOzomenus in the 28th chap. of his 6th Book, tells us that one Apelles, a Monk, about Achoris in ſome of the Monaſteries of Egypt, did many ſtrange things, and whilſt upon a certain time he was buſie at ſome Smithy-work he had in hand, there appeared to him a moſt beautiful and adorned lady tempting him to luſt, whereat he ſnatch't a hot Iron from the fire, and ran it into the face of the luſtfull Succubus, who vaniſhed with a hideous cry at the hurt he had given her.

DAtius Biſhop of Mediolana, when for the profeſſion of his Faith he was put from his place, as he went towards Constantinople, he put in at Corinth, and there for want of better accommodation he was forc't to take up with lodgings haunted with evill ſpirits, and at midnight when the Devils began to bray, bleat, houl, and roar about the houſe like Lions, and other beaſts, the Good Biſhop roſe, and thus expoſtulated with thoſe fiends, or their head. Moſt wicked Pluto, thou who ſaidſt, I will eſtabliſh my ſeat in the North and will become like unto the moſt High, behold for thy pride thou art become like unto Swine and Aſſes, becauſe thou deniedſt obedience to thy Maker. The Devils at his ſpeech were ſo confounded, they left haunting that houſe for the future. Gregor. Turonenſis lib. 3. Dialog. cap. 4.

PHlegon Trallianus a Manumiſſe of the Emperour Adrian, in his Book de Mirabilibus et Longaevis, (i. e.) of Wonders and Antiquities; relates a Hiſtory, which if you will take his private authority, he avers he was well-acquainted with it, being in a certain City where he was: The Story is this, Philinnium the daughter of Damoſtrates the Inn-keeper and Charitus, fell in Love with one Machates, one of her Fathers lodgers, which her Parents very much miſliking, ſhe broak her heart with grief, and was buried with publick ſolemnity. Six Moneths after, when Machates was come thither again, Philinnium came to him and lay with him▪ received a gilded Cup, and an Iron Ring which he gave her, and likewiſe beſtowed a Gold Ring, and a Breaſt-cloth upon Machates, and ſo departed. The Nurſe ſaw the Spectral and declared the buſineſſe to her Parents, who the next day came and found their daughter with their Gueſt, whom they embraced with moſt paſſionate acclamations, whilſt ſhe ſpake to them in this manner. O Father and Mother, how unjuſtly do you envy me the happineſſe of being two or three dayes in your houſe with this your Gueſt, without doing any evill at all; ah you will again bewail your curioſity in your choice for me, when I am gone from him to my appointed ſtation; for alas, I am here but by permiſſion, and the ſpecial licence of the Gods. When ſhe had thus uttered her mind, ſhe was inſtantly a dead corps again, and when they had carried her publickly to be ſeen, they declared the whole ſtory to all that came flocking into the Theater. The grave was found open and nothing therein, but the Iron Ring, and the gilded Cup. The Corps by the advice of Hillus the South-ſayer, was buried beyond the lines of the City▪ Machates through grief, became the actor of his own Trajedy.

HIeronymus in his lives of the Fathers, tells of a certain Monk, who was enticed to moſt foul and luſtfull embraces by a Devill in the ſhape of a moſt amiable Woman, who, when to propagate their luſt, ſhe bended forward her members towards him; ſeemed like a Mare or Mule, or ſome bruit creature. And when he endeavoured to accompliſh carnall copulation, ſhe making an ugly howling noiſe, like a ſpirit as ſhe was, and a Phantaſm, vaniſh't from between his hands as he embraced her, and left him (wretched man!) miſerably deluded. Vierus l. 2. c. 46. De Praeſtigiis Daemonum.

IT is ſtoried by Vincentius in the third Book of his Hiſtories, that there was in Sicily under the King Rogerius, a young man of good courage, and very skilfull in ſwimming, who about twilight in a Moon-ſhine evening was waſhing himſelf in the Sea, and a woman ſwimming after him caught him by the hair, as if it had been ſome of his fellowes that intended to drown him. He ſpake to her, but could not get a word from her; whereupon he took her under his cloak, and brought her home, and afterward married her. On a time one of his fellows upbraiding him, told him he had hugg'd a phantaſm; he being horribly affrighted, drew his ſword, and threatned his Wife, that he would murther his ſon which he had by her, if ſhe would not ſpeak, and make her originall known. Alas poor wretch, ſaith ſhe, thou undoeſt a commodious Wife, in forcing me to ſpeak; I ſhould have continued with thee, and ſhould have been beneficiall to thee, if thou hadſt let me alone with my commanded ſilence▪ But now thou ſhalt never ſee me more. And immediately ſhe vaniſh'd. But the Child grew up, and much frequented the Sea. In fine, on a certain day, this phantaſm meeting him in thoſe waters, carried him away in the preſence of many people.

IN a Country called Marra, there was a very gallant and handſome young Lady, that had refuſed many in marriage, and moſt wickedly kept company with an evil ſpirit, by the Greeks termed Cacodaemon, who being with child by him, and by her Parents ſeverity conſtrained to tell the father of it; anſwered, that ſhe knew not where ſhe was, that a very fair young man did oftentimes meet her by night, and ſometimes by day. Her parents, though giving ſmall credence to their daughter, yet earneſtly deſiring to know the truth, who it was that had perſwaded and enticed their daughter to this lewdneſſe, within three dayes after, the damoſel having given them notice thereof, that he which raviſh'd her, was with her; having therefore unlock'd the doors, and ſet up a great light, coming into the Chamber, they ſaw an ugly foul Monſter, of ſuch a fearfull hue, as no man can believe, in their daughters arms. Very many that were ſent for, came in all haſte to this unſeemly object; Among whom, a Prieſt of an approved life, and well diſciplin'd, all the reſt being ſcared away, and amaz'd, when repeating the beginning of St. John's Goſpel, he came to that place, The Word was made Fleſh, the evil Genius with an horrible outery goes away, carrying the roof of the houſe away with him, and ſet all the furniture on fire. The woman being preſerved from peril, was 3. dayes after brought to bed of a moſt deformed Monſter, ſuch as no man (as they ſay) ever ſaw; which the Midwives, to prevent the infamy and diſgrace of that family, heaping up a great pile of wood, did inſtantly burn to aſhes. Hector Boethus libr. 8. hiſt. Scotorum.

THe ſame Boethus relates another ſtory in the ſame place. In the year of our Lord God, 1536. as they were ſailing from an arm of the Sea, called Phortea, to traffique into Flanders, there aroſe ſuch a violent wind, that the ſayls, maſt, tacklings, and all were broken, and the ſhip alſo was toſs'd up and down the ſwelling waves, that every body concluded, they muſt certainly periſh. The maſter of the ſhip admiring at that ſeaſon ſo huge and unaccuſtomed churliſhneſſe of the Heavens, (for it was about the Summer-Solſtice) when with loud cryes they did not attribute it to the Stars, but to the wiles of ſome evil Devils, they heard a voyce from the lower part of the ſhip, of a woman miſerably complaining of her ſelf, that ſome hee-Devil in the form of a man, with whom ſhe had many years accompanied with, was at that time with her, and forc'd her, ſhe would therefore yield her to the mercy of the Sea, that, if ſhe periſhed, who was the cauſe of ſo great and imminent danger; all the reſt by the goodneſſe of God might eſcape ſafe. A Prieſt coming to the woman bewailing her ſelf, to counſel her for her own ſalvation, and them that were with her, did piouſly exhort her, now openly confeſſing and acknowledging her fault, earneſtly deteſting that abominable wickedneſſe, and repenting the fact from the bottom of her heart, with ſighs expreſſing the ſame, that nothing ſhould be wanting on her part, and he knew God would be propitious to her, &c. In the midſt of the Prieſts exhortation, when the perplexed woman with many ſighs and groans was deploring that hainous crime ſhe had committed, all that were by, ſaw a black Cloud come forth out from the pump of the Ship, and with a great noiſe, fire, ſmoak, and ill ſavour deſcended into the Sea. Then was it fair weather, and the Sea calm, and the Merchants went to their deſired haven with their Ship, and nothing loſt.

FRanciſcus Mirandula makes mention in his writings, that he knew one Berna call'd Benedictus, a Prieſt, 75. years old, who had lain above 40. years with a familiar ſpirit for his Bed-fellow, in the ſhape of a woman; it came into the market with him, he converſed with it, inſomuch that all the ſtanders by, ſeeing nothing took him for a Fool. He called her Hermelina, as if ſhe were a woman. I knew alſo, ſaith he, another, whoſe name was Pinnetus, who was above 80 years old, he did uſe the ſports of Venus more then 40 years, with another ſpirit, which appear'd like a woman, and call'd her name Florina. Utramque hiſtoriam Cardanus recitat. lib. 15. cap. 80. de varietate rerum.

JAcobus Ruffus writes in the fifth Book, the ſixt Chapter of the conception of men, that in our time Magdalena, a Citizens Maidſervant was raviſhed by a foul ſpirit, and then took her leave on her repenting, by the order of the Miniſters of the Church; after which ſhe felt ſuch cruel torments and pangs in her belly, that ſhe thought every hour almoſt that ſhe ſhould be delivered of a child; then came forth out of her womb iron nails, wood, pieces of glaſſe, hair, wooll, ſtones, bones, iron, and many ſuch like.

A Certain Merchants Wife about 6 or 7. miles from Wittemberg, in the way to Sileſia, when her husband was away, by reaſon of his merchandizing abroad, was wont to entertain one Concubine or another. It ſo fell out, that her husband going forth, one of her Paramouts came in the night time, and when he had made himſelf ſpruce, and ſatisfied his luſt, as it ſeemed in the morning like a Magpie ſitting on the buttery, he bade his Concubine farewell, in theſe words; This was your Lover: and before he had done ſpeaking, he vaniſhed out of ſight, and never came more.

BEnedictus the 8th, by his Country a Thuſcane, by the Magick of Theophylact his Nephew, who had been the Scholer of Sylveſter the ſecond, long ſince Pope, came to be Pope; He was head of the Church 11. years. After his death, he appear'd to a Biſhop which he in his life-time commonly made uſe of, ſitting upon a black horſe, much lamenting and complaining of the torments of the damned, and charging me to warn his Brother John the 11th, to beſtow that gold on the poor, which he had formerly buried under ground; whereby he was in hopes to be freed.

THeophylact, Nephew by his Brother Aldericus of the two Popes, Benedict and John, came to that dignity, by his Magick, wherein he was alway accounted famous. He call'd himſelf Benedict the 9th. He continued ſo by times ten years. He was at laſt ſtrangled in a Wood by one of thoſe ſpirits, with whoſe familiar he was wont to converſe. Benno. Hiſtorians report, among whom are Martinus Polonus, and Petrus Damianus, that Benedict was by a Hermite ſeen near the Mill, of a terrible ſhape; for in his body he was like a Bear, in his head and tayl like an Aſſe: And when he was asked, How he came to be ſo metamorphoſed? 'tis reported he made this anſwer, I wander up and down in this ſhape now, becauſe when I was Pope, I lived as void of reaſon and conſcience, without law, and without God, and have defiled the chair of Rome with all manner of vileneſſe.

ST. Martin, Biſhop of Yours in France, when hard by his Monaſtery an unknown Martyr's bones were by the vulgar ſuperſtitiouſly worſhipped, that he might not by his authority corroborate their ſuperſtition, took one day with him ſome of his brethren, and to the place he goes, where calling upon God, he ſupplicates him, to manifeſt and clear the truth thereof unto him. On his left hand ſtands an ugly ghoſt, he makes his name known, and confeſſes the truth of the crime, ſaying, That he was a common thief, and was put to death for his villanies, and by the common peoples ignorance was honour'd for a Martyr. Then Martin makes an Edict, That the Altar ſhould out of hand be taken away, and by this means delivered the people from their ſuperſtition. Severus Sulpitius in ejus vita.

WHen Simonides Cous ſupp'd at Scopas his houſe in Theſsaly, and had ſung that ſong which he had made on him, wherein many things for ornament ſake, (as the Poets uſe to do) were written on Caſtor and Pollux; Scopas told him, he would give him half according to their agreement for that ſong, but the other half he muſt demand of Caſtor and Pollux, whom he had equally commended with him. A little while after comes in a Meſſenger to Simonides, and tells him, there were two Men at the gate calling for him very earneſtly. Up he aroſe, and went forth, but ſaw no body. In this very interim of time, down falls that very room where Scopas was feaſting, and cruſht to death him and all his company. Cicero in lib. de Oratore.

IN the year of our Lord, 654. In the eleventh year of the reign of Conſtans, it rained aſhes, ſo that Conſtantinople was in great fear, fire fell from Heaven, and a moſt grievous plague mightily increas'd for the 3 hot moneths, A good and bad Angel were ſeen by every body to go in the night time about the City, and as often as by the good Angels command, the bad Angel did ſmite any ones door, with a javelin which he had in his hand, ſo many dyed out of that houſe the next day. Sigebertus in Chronicis, et Paulus Diaconus, lib. 19. rerum Romanarum.

IN the ſixth year of Conſtantinus Copronymus, in the month of January, about 4 of the clock there was an earthquake round about Palaeſtine, and all Syria, which deſtroyed many Churches and Monaſteries. And a Plague beginning in Sicily and Calabria, goes quite through Monobaſia and Hellades, and through the neighbouring Iſles, and at laſt it comes to Conſtantinople. Many perplext in mind thought they ſaw ſome ſtrange men of a ſtern look following them, and ſpeaking unto them, and to enter their houſes, and either to wound them there, or caſt them forth out of dores; and ſo it was indeed in the event. For that infection made houſes which were full empty, and there was ſuch a multitude that died, that all the Sepulchres in the City and Suburbs being fill'd, Vaults, Lakes, Vineyards and Gardens were made places to bury in. Anno Dom. 748. juxta Sigebertum.

IT was a ſtrange, and almoſt prodigious kind of death that Theodoricus King of the Ostrogoths died: For in a while after that he had ſlain Symmachus and Boethius, when a great fiſh's head was ſet before him on the table at ſupper, he imagined he ſaw Symmachus his head in it, biting his nether lip in, as if he threatned him, as he himſelf afterwards told his Phyſitian Elpidius: With which repreſentation he was ſo affrighted, that at that time going to bed, he was alway ſaying as long as he lived, That image amazed him.

THe Caſtrobians report that Aristeus Proconneſius, the Poet, going into a Fullers ſhop in the Iſle called Marmora, died there, and the Fuller ſhutting up his ſhop, went away to acquaint his neighbours, that ſuch an one was dead: this rumour being ſpread quite through the City, that Ariſteus was dead; ſuddenly there came one whoſe name was Cyzycenus, a Philoſopher of Athens, from the City Artace, who ſaid, that he was in Company with Ariſteus at a place called Cyzicus, and ſpake with him. Whilſt he endeavoured to confirm it, all the neighbours were in a readineſſe, having all things convenient to carry men forth. The houſe being open'd, Ariſteus appeared, neither living, nor yet quite dead, and 7. years after he was ſeen in Proconneſus, when he compoſed thoſe Verſes which at this time are called by the Greeks Arimaſpei: which when they were made, he again vaniſhed. The inhabitants of Metapontis in Italy, ſay that Aristeus was ſeen in thoſe quarters 300, and 40. years after, and charged that Apolloes Altar ſhould be erected, and called by the name of Aristeus Proconneſius, &c. Herodotus lib. 4.

ONe Leonard at Baſill about the year of Christ, 1520. one of no ingenuity, and who ſtammer'd in his ſpeech, he was commonly called Lienimannus. He, I know not by what skill entring that vault which opens to the City Baſill, and going further then ever any yet could, tells of ſtrange and wonderfull ſights. One going down into the Cave with a lighted Taper in his hand, ſaid that he muſt firſt paſſe by an Iron gate, then out of one Vault into another, and then into fair and flouriſhing Gardens. In the middle was a Hall to be ſeen moſt richly beautified, and a very handſome Virgin to the middle, with a Golden Diadem round about her head, downwards ſhe was like an ugly Serpent, ſhe would lead me by the hand to the Iron cheſt. Upon that lay two black Maſtiffe Dogs, who with their horrible barking ſcar'd away all that came near them. But the maid reſtrained them. Then untying the bundle of keyes about her, ſhe opend the cheſt, and took out all kind of moneys, Gold, Silver, and Braſſe, whereof by the Virgins bounty he ſaid he brought much out of the Vault with him. He ſaid moreover, that the Virgin uſed to ſay, that ſhe was by direfull imprecations long ſince devoted hither, and transformed into ſuch a Monſter; but ſhe was ſprung from a royall ſtem, and thought there was no other way to recover her ſafety, then if ſhe received 3. kiſſes from a pure and undefiled young man. For then her own form would return to her, and ſhe would give her whole treaſure, otherwiſe called her Dower, which was hid in that place, to him that freed her. He averred alſo, that he kiſſed twice, and twice took notice of her deportment, ſo terrible for over-much joy of her hoped- for liberty, that he was afraid, that ſhe would tear him in pieces alive. In this intervall of time it ſo fell out that his Nephews bringing him to a baudy-houſe, he accompanied with an Harlor. With which foul crime being contaminated, he could never after find the way to the vault, nor enter it. Whereof, poor Soul, he often with weeping tears made complaint. Who ſees not that this was a Diabolicall phantaſm? but yet verily that antient Romane coin, which he brought out of the Cave, and made ſale of, to many of our City, do plainly ſhew, that ſome treaſure was hid in that hollow place, which ſome covetous Devill hath in cuſtody, juſt as the evill ſpirits, to their own great perill, do in Golden mines. Leſt any ſhould think theſe things fabulous, there are ſome witneſſes yet alive, that heard Lienimannus make relation of all things. After him a Citizen of Baſill, in a very great dearth and ſcarcity, that he might the better cheriſh his Family, went down into the ſame cave, hoping to find ſome Money. But he going on a little way, and finding nothing but Mens bones there, in great amazement inſtantly came back again, quite fruſtrated of his hope. Teſte Johanne Stumpffio, in Chron. Helvetiae.

VIncentius reports this out of Helinandus, lib. 3. cap. 27. that, In the Dioceſſe of Colony there is a famous and great Palace, which looks over into the River Rhene, 'tis called Juvamen, where many Princes in former times being met, ſuddenly there came to them a ſmall Bark, which being faſtned to her neck, a Swan hall'd along with a ſilver chain. From thence a young Souldier not known to any of them skip't forth, and the Swan brought home the ſhip. Afterwards this Souldier married, and had children: At laſt remaining in the ſame Palace, and beholding the Swan comming with the ſame Bark and chain, he preſently went into the Ship, and was never ſeen more, but his children abide there till this very day. From him in the Caſtle Clivenſ. (where you may ſee alſo a very high and antient Tower, named Cygnea, on the top whereof the picture of a Swan is whurried to and fro) moſt bravely wrought, do they derive the antient pedigree of the Clivenſ. Dukes. Vierius lib. 2. cap. 46. de praeſtigiis Daemon.

WHen the Perſians (Megara being invaded) betook themſelves to the City Thebes to Mardonius their General, by Diana's pleaſure 'twas dark on a ſudden, they miſtaking their way, went on the hilly ſide of the Country. There, by the deluſions of Spirits, were armies ſhooting darts; at the ſtroaks of them the next rocks did as 'twere groan again, they thinking they were men, that groaned by reaſon of their wounds and hurts, never gave over ſhooting, till they had ſpent all their arrows. And when 'twas day, thoſe of Megara being well-armed, fell upon them that had no weapons very violently, and ſlew a great number of their army. And for this ſucceſſefull event they erected an Image to Diana their Protectreſſe. Pauſanias in Atticis.

IN the Battel of Marathon againſt the Perſians, a certain rude, and ruſtick fellow, both by ſhape and habit, help't the Athenians, who when with his plough he had killed very many of thoſe barbarous people, on a ſudden he vaniſhed away. And when the Athenians made enquiry, who he was, the Oracle made this anſwer onely, Honour noble Ethelaeus. In that very place they ſet up a trophy made of white ſtone. Pauſanias in Atticis. In the ſame fight Theſeus his Ghoſt was ſeen by many to invade the Medes. After that, the Athenians adored him as a God. Plutarchus, in ejus vita.

WHen the Perſians under the command of Xerxes, went to Minervaes Chappel, which is before Apolloes Temple, at the ſame time lightning fell down from Heaven upon them, and two ſtones at the top of Parnaſsus, making an huge noiſe, fell down, and prevented many of them. Whereupon they which were in Minervaes Chappel gave a great ſhout, rejoycing much. The Barbarians fled, thoſe of Baeotia made known their ruine. And they which remained fled ſtraightway to Baeotia reporting that they ſaw two huge armed men following after them. The people of Baeotia told them they were two noble Heroes of their own Country, Phylacus and Autonous, whoſe Temples are to be ſeen. That which was Phylacus his Temple, was the ſame way beyond Minervaes, but the Temple of Autonous was hard by Caſtalia under the top Hyampeus. The ſtones which fell down from Parnaſsus were in Herodotus his time whole fixt in Minervaes Temple porch, to which the Barbarians brought them. Herodotus lib. 2.

WHil'ſt the Greeks were fighting againſt Xerxes at Salamin 'tis rumour'd, that a great light ſhone from the City Eleuſis, and that there was ſuch a great noiſe in the fields of Thria, as 'twere of a great many men, that they heard them even to the Sea ſide, from this company which made the noiſe, was ſeen a cloud ariſing, a little above the Earth, and to go from that continent, and to fall upon the Ships. Others ſaw as 'twere armed men reaching forth their hands from Aegina to help the Graecian ſhips: they did ſuppoſe that they belong'd to Aeacides, whom before the battel they had humbly implored. Plutarchus, in Themiſtocle.

WHen the Arcadians in a hoſtile manner came on the coaſts of the City Elis, and the Inhabitants thereof had ſet themſelves in battle array againſt them, 'tis reported that a woman which gave ſuck to a man-child came to the chief officers of the Eleans and that ſhe ſaid when ſhe told them 'twas her child, that ſhe was warn'd in a dream that he ſhould be put to the Eleans as a Souldier to fight on their ſide, the Generals took order that the naked Infant ſhould be rank't before the Colours, becauſe they were of opinion that the woman was to be credited. The Arcadians making the firſt onſet, the child in the open view of them all was Metamorphoſed into a Snake: the Enemies being affrighted with this ſtrange and prodigious ſight, preſently ran away. This notable victory being obtained, he was named Soſipolis from the City which was preſerved; this Snake was ſeen to hide himſelf. The battell being over, they raiſed up a Temple, and dedicated it to its proper genius, Soſipolis. Honours were ordained for Lucina, becauſe by her means this child was born into the World. Pauſanias libr. 6.

WHen the people of Locris skirmiſhed with the Crotoni, in the Locrenſians army were ſeen two young men on milk-white Horſes; they were the foremoſt in the fight, who when they had conquer'd and ſubdued their enemies, never appeared more. The Victory in the ſame inſtant it was obtain'd, was publiſh'd at Athens, Lacedemon and Corinth, though places far remote from Locris and Croton, three hundred thouſand of the people of Sybaris were ſlain by a ſmall number, and the city it ſelf utterly deſtroyed. Fulgoſus lib. 1. cap. 6.

THe Ere[•]rians on a time going from their own City Eubea by ſhip, and invading the Country Tahagrus, they ſay that Mercury led forth ſome young ſtriplings, and himſelf alſo, who was but a youth, armed onely in a wreſtlers habit, in compariſon of the reſt, forc'd the Eubeans to take their heels, and for this very cauſe th[•]y erected a Temple to Mercurius Promachus. Pauſanias in Baeoticis.

IN the fight which the Romans had againſt Tarquinius, going to Rome, as the report goes, that Caſtor and Poll[•]x were ſeen in the battel, and immediately after the fight was done, the horſes being very hot, and trickling down with ſweat; meſſengers alſo of the victory were ſeen in the Market place, where in ſtead of their well, they have a houſe. From whence they conſecrated a day to Caſtor and Pollux in the Ides of July. In the Romane war, Caſtor and Pollux were ſeen to wipe off the ſweat of their horſes at the lake Juturna, when their houſe, which was near the fountain was wide open. Valerius Maximus lib. 1. cap. 6. When A. Poſthumius the Dictatour, and Manilius Octavus General of the Thuſculan forces, did with all might at the lake called Regillus encounter one with another, and neither for a long time was worſted, Caſtor and Pollux, Champions for the Romane party appearing, utterly routed all their men of War. Idem. lib. 1. cap. 8.

WHen the Brutii and Lucani with inveterate hatred, and main ſtrength, endeavoured to deſtroy the City Thurina, and Fabritius Lucinus, Coſ. chiefly by his care would preſerve it ſafe, but the event was doubtfull, both armies being met in one place, the Romans not daring to enter the fight, a young man of good ſtature at firſt began to exhort them to take courage, then finding them faint-hearted, and very backward, up he takes the ladder, and away he went to the enemies tents, through the midſt of their army, and ſcales their bulwark. Then crying out with a loud voice that he had made the firſt ſtep to the victory, and thus he enticed and drew on the Romans to take the Enemies Garriſon, and the Lucani and Brutii to defend their own, thus they ſtood doubtfull to encounter. But he again by the inſtigation of his harneſſe, delivered up to the Romans their proſtrate enemies to be ſlain and taken. For twenty thouſand were killed, five thouſand with Statius Statilius General of their Country, were taken, with three and twenty Colours. The day after when Coſ. had told him that he reſerved a garland amongſt the renowned, for him, of whoſe induſtry he had made uſe by whom their quarters were ſuppreſt, and he could not be found that could ask ſuch a reward. 'Tis likewiſe known and believed, that Mars was propitious to the Romans. Among other things of this nature, theſe are manifeſt and clear tokens, his head-piece pointed with two ſpires, wherewith his heavenly pate was covered, was alſo one Argument. Therefore by the command of Fabritius, ſupplication was made to Mars, and teſtimonial given that his helping hand was forgotten by all the Souldiers, crown'd with lawrells with great jollity. Valerius lib. 1. cap. 8.

EMpuſa or Onocale, an evil ghoſt, ſent by Hecate to them that are in diſtreſſe, becauſe ſhe can transform her ſelf into divers ſhapes, thence called ſo, becauſe it goes with one foot, the other is made of braſſe, or is an Aſſes foot. Some thought it appeared at noon, when ſacrifices were offered to the dead. Ariſtophanes, in Ranis. Dialog. But, I ſee a great beaſt; What manner of one? An ugly one, and of many ſhapes. For now 'tis an Oxe, now a Mule, another while a very handſome woman. Where is it? I'le go near to it. But now 'tis no woman, 'tis now a dog; then 'tis Empuſa; all his face is as 'twere on fire, and he hath a foot of Braſſe. Suidas.

IN that Lybia which encloſeth the Syrtes, ſometimes and moſt of all in a calm ſeaſon, do appear ſhapes of ſeverall living creatures in the Ayre, ſome of which are ſtill, ſome ſtir: and theſe ſometimes flie from one, ſometimes follow after one, but all of a large ſtature; they terrifie and affright the ignorant. But they that follow after, environ him they catch, laying cold paws upon him. Diodorus lib. 3. cap. 4.

THe Orthomeii commonly report of Actaeon, that there is a field haunted by that Ghoſt, which reſted on that ſtone; (which is between the Plataeans and Megarans). Wherefore conſulting Apolloes Oracle, they were charged to bury the reliques or remainders, if they found any, and moreover that they ſhould faſten that repreſentation of a Goblin, which was made of Braſſe, unto a ſtone. Pauſanias in Baeoticis.

IN Parnaſſus a hill of Baeotia dedicated to Apollo, Bacchus his feaſts are every other year ſolemnized, and there do meet and are to be ſeen a numerous company of Satyrs, which may be heard for the moſt part to ſpeak in their own language; there is Muſick likewiſe to be heard. Macrobius lib. 1. Saturnal. cap. 18.

THey ſay, Gellus had a maid that died young, and 'tis generally believed her ghoſt walks to and fro at Lesbos, haunting children; whereupon they impute to this Gellus the death of any children, that die in their minority. Hence comes the Proverb, Puerorum amans Gello. Eraſmus, in Adagiis.

STrabo in the ſixth book of his Geography relates it. That Temeſe was the chiefeſt City of Brutia from Laus, called from him afterward Templa, which being built by the Auſonians, the Aetolians Thoas his companions did then enjoy, and when they were expelled thence, the Brutii: at laſt Hannibal and the Romans utterly deſtroyed it. Nere it, was a chappel beſet with Olive trees dedicated to one Polites, Ulyſses his aſſociate. This man, becauſe he was affronted by the Barbarians, was very irefull againſt them; ſo that it was turned into a Proverb, and they would uſually ſay, Take heed Temeſſaeus his Ghost is a coming. Then when the Locri and Epizephyrii poſſeſt it, there was one Euthymus, as ſaith Aelian, that came thither out of Italy, a famous champion, and mighty ſtrong, who alſo carried about with him a ſtone of an huge magnitude, which he uſed to ſhew the Locri. He encountered with Polites, and return'd from the duel victor, and ſo his neighbours by his means were freed from paying tribute Money, which he was wont to force from them. He alſo made him to return with intereſt, whatſoever he had taken away from them. And from hence he thinks aroſe this Proverb To them that make wicked and unlawfull gain, that Temeſſaeus his genius would come to them, whereby they ſignified, that ſome time or other they muſt with uſury pay back again thoſe things which they had wrongfully, and by fraud or force, taken from them. Pauſanias in Eliacis, tells the ſtory ſomewhat otherwiſe, to wit, that a comrade of Ulyſſes, was for raviſhing a Virgin kill'd, and for that very fact his Goblins, (unleſſe they were yearly appeaſed by offering a Virgin) uſed to be very fierce and angry, and they ſpared no Sex, nor Age. And him indeed the common people do believe to be the genius of that place which Euthymus (that noble Champion) returning from Temeſsa ſuppreſt, by ſetting at liberty, and marrying that Virgin, which they had promiſed. Eraſmus, in Chiliadibus.

THere is an Iſle of Aega, from whence the Aegaean Sea took its name, conſecrated to Neptune, wherein ſcarce any one could take any reſt. Nicocrates told this ex phantaſmatum Dei occurſaculis, but now and then they are diſturbed and cannot ſleep. Caelius lib. 30. cap. 9. A. L.

BEfore that C. Caeſar Caligula his body was interred, the Gardiners were haunted and diſquieted with ſpirits. And they ſaid in that houſe where he died they were every night affrighted untill the houſe was burnt to the ground. Suetonius.

NEro murthered his Mother Agrippina, finding out, and ſeverely chaſtening him for what he had ſaid and done. But he was alwaies after troubled in Conſcience for that wicked act, although the Souldiers, Senate, and people encouraged him in it, and gave him many thanks for ſo doing: he often confeſſed that he was haunted with his Mother's ghoſt, and beaten with furies. The Magicians preparing a ſacrifice, he attempted to call upon and intreat the Gods. In the pilgrimage to Greece he did not dare to appear at the ſolemnities of the Eleuſinians, becauſe at the beginning of them, the wicked and prophane were ſummoned by the call of the Cryen. Suetonius.

OTho the Emperour (when Galba was ſlain) beginning his reign with tortures and terrours, the firſt night was ſo troubleſome and grievous to him, that not ſleeping, on a ſudden being horribly affrighted, he groaned heavily, and was found by them which went to his chamber, lying on the floor. Whereupon he endeavoured to pacifie and aſſwage Galba his ghoſts, by whom he thought he was troubled and diſturbed. The next day deviſing what to do a great tempeſt aroſe, he falling down ever and anon, mutter'd and mumbled: [〈 in non-Latin alphabet 〉], Suetonius.

ZOnaras relateth out of Thraceſius, Iſaacius Comnenus the Empe[•]our hunting about Neapolis ſaw a wild boar of a fearfull aſpect, which (looſening his horſes reins) he follow'd, as faſt as he could, plunging into the Sea it vaniſhed, ſome judged it not to be a Boar, but ſome Diabolical ſpirit: In this interim, a ſudden brightneſſe like lightning, ſo dazled the Emperour that ſtriking his horſe for fear, and foaming at the mouth, he was laid all along on the ground in an amaze, and from thence was carried in a fiſhers boat into the Kings Palace; he afterwards betook himſelf to a Monaſtery. Zonaras.

IT is reported by Auguſtinus, that the Tribune Heſperius had a plat of ground in the territory Fuſalenſis, which was ſorely haunted by evill ſpirits, ſo that the ſervants and brute beaſts were grievouſly tormented: being therefore neceſſitated by this Domeſtick miſery, he went to the Elders of the Church, and requeſted that ſome of them would vouchſafe to read prayers there. One of them went his way thither, and prayed fervently, and zealouſly, he alſo adminiſtred the Lords Supper there, and immediately that vexatious crew of hobgoblins gave over coming. Libro de civitate Dei vigeſimo, 2. capite 8.

SEverus Sulpitius writes in the life of Martin his firſt book, and likewiſe in Clemens his life, That a certain Monk an hermit, whoſe father lived hard by him, who not loving his ſon carryed a hatchet with him, wherewith he cut down trees, to carry home as he returned; Upon which the Devill in the ſhape of an Angell appeared to this Monk, then in the form of his Father he was coming to him, with a hatchet to kill him, telling him, and averring he came to that end and purpoſe, an Hermit adviſing him to prevent his intent and reſolution, and rather firſt to kill him, then be killed by him. Thinking therefore his father comming towards him, and ſaluting him, to be the Devill, preſently killed him, and on the other ſide, the Devill inſtantly throtles the Monk.

UNder the Emperour Ludovicus the 3d, the City Moguntia was miſerably haunted with a daemoniall ſpirit. There is in Germany, and in the third part of Gallia, a little from the town Bingus, where the River Navas and Rhene meet, a country town commonly called by the name of Camontus, quaſi caput montium, the higheſt mountain. There in the year 858. a ſtragling fugitive ſpirit did many ſtrange miracles, and plaid many jugling tricks, ſo that he was a great vexation and trouble to the Inhabitants. Firſt he was a deadly dangerous ghoſt, which none could ſee, throwing ſtones at men, and knocking at their dores. Anon in the ſhape of a moſt peſtilent and wicked genius, lying lurking in corners, and Prophecying, diſcovering robberies, moſt infamouſly branding all manner of delicts, and ſtirring up ſtrife and contention among them. By degrees he burnt down their barns, and ſmall cottages; to one he was more vexatious, haunting him whereſoever he went, and at laſt ſet his houſe on fire: And that he might incenſe all the neighbourhood againſt this innocent man to put him to death, this abominable forger of lies bragg'd up and down, 'Twas for his impieties, that this place was ſo infamous and execrable. He was made to ſtand all night in the cold, for their night hobgoblin by force kept this good man from his houſe. He to ſatisfie his neighbours, carried a hot Iron in his hand, and receiving no hurt thereby, he approved himſelf guiltleſſe, yet nevertheleſſe his corn being cock't up in the fields; This wicked and forlorn creature burnt down his dwelling houſe; And when he perſiſted daily more and more ſpightfull, the Towneſmen bring the cauſe before their Governour, or Biſhop. The Prieſts were to purifie and expiate their fields, and Town with holy and devout prayers, and holy water. This wicked and diſturbed ſpirit at firſt was oppoſite and ſtubborn, wounding ſome with ſtones, but being inchanted with divine hymnes, and by prevalent prayers conjured, was at laſt buſh't, and was never after ſeen. When theſe were gone, came another turbulent Ghoſt, and ſaith, While thoſe bald Prieſts mumbled over and over, I know not what, I hid my ſelf under one of their ſurpliſſes, and heard him by name to take notice of him, who the night before through my perſwaſion lay with his hoſts daughter. When this relation was done, making a great howling, the Ghoſt departed from thoſe quarters, and vaniſhed up into the Ayre. Sigerbertus Chron. Hirſaug. Antoninus, A[•]entinus lib. 4.

IN the Northern parts, there were night-walkers, that uſed to encloſe and ſtrangely to diſturb the field-keepers, looking to their charge, with prodigious and wonderfull ſights of divers kinds, the inhabitants thereabouts cal'd this nightly ſports of Monſters, The Elves-daunce: of whom this is their opinion, that their Souls, who were inclin'd to carnall pleaſures and delights, being once parted from the body, rove up and down the world. Amongſt the number of which they reckon them to be, which yet in this our age do apply themſelves in mans ſhape to the ſervices of men, taking pains by night, and looking to their horſes and flocks; you may ſee the footſteps verily ſometimes in the graſſe in a dewy morning, but ſometimes they are utterly conſumed. Olaus Magnus libro 3. cap. 11. Septentrional gentium.

THere is a Caſtle in the coaſts of Finlandia, under the ſame dominion of Su[•]cia, 'tis called the New-Caſtle, becauſe built with admirable and rare workmanſhip, inſomuch, that 'tis doubted, whether by Nature or Art: For 'tis ſcituated on a round mountain, having onely one ingreſſe, and another egreſſe on the Weſt. This by a great piece of Timber, faſtned with great Iron chains which by ſtrong labour every day, by the help of ſome pulleys, by reaſon of the impetuous waters, is in the night time attracted by the keepers to one ſide of the river. By this caſtle runs an immenſe and vaſt River, of an unknown profundity, coming out from a white pool, which is cauſed by a piece of ground, of a black colour, eſpecially in the mote about this Tower, that hath and engenders fiſhes all black, and yet of a good and ſavoury relliſh. But at laſt paſſing by Viburgus it makes the Lake to be black. At this River ſtrange ſights are now and then to be ſeen, and when the governours of the Caſtle or any Souldiers are near death, there appears one in the night-time playing upon an Harp, in the midſt of the waters, you may alſo hear him. Olaus lib. 20. cap. 19, & 20.

IN Ilandia an Iſland under the Artick Pole, there is a Promontory, which like the hill Aetna is continually burning, and there is thought to be the place either to puniſh and torture, or diſcharge all wretched Souls. For there the Viſions of all, which ſuffer a violent death do appear, ſo manifeſt and apparent to any they meet of their own acquaintance, as if they were alive, they take them by their right hand, not knowing they are dead; neither do they apprehend themſelves to be in an errour, till their ſpirits vaniſh away. The inhabitants of the place do much prognoſticate the deſtiny of their Rulers and Governours, and whatſoever is done in the fartheſt part of the World, by the revelations of theſe appearances. Idem lib. 2. cap. 2.

ULadiſlaus the firſt, King of the Polonians, beſieged Naclus the ſtrong Caſtle of the Pomerans. There in a Moon-ſhiny night, the watches often ſaw troops as 'twere of armed men, riding up out of their open camps, and ruſhing upon the camps of the Polonians. When they often did thus, the Polonians were angry, and ſeem'd to be diſquieted, but dare not all come forth into open battell. On a night when news were brought them that the enemies were come again, they came forth on a heap out of their camp all in a rage, and running to and fro aſſaulted them a great way to no purpoſe, They which were beſieged fearing of the Polonian riot and having prepared a way for their excurſion, ſuddenly brake out upon them, and threw wild fire among their works and Cottages, which were covered with ſtraw and reed, which quickly diſperſing it ſelf in many places, and few remaining in the Caſtle to defend it, eaſily burnt their works with a great part of the Caſtle. They affirm that the night-Ghoſts, repreſenting an Army in a hoſtile manner, were they, which by Gods permiſſion vext and perplext the Polonians. Being thus worſted, the Polonians, becauſe Winter was very ſharp in thoſe Regions, and now at hand, and their houſes were loſt and gone, without which they were not able to endure the violence and injury of the winter weather, by theſe affrights likewiſe, and ſudden alterations they were made religious, but the Nacli went from thence, not being able to compaſſe their deſign. Cromerus lib. 3. Hiſtor. Polon.

IN the Countrey named Cracovienſis, at a very ſpacious Lake, by reaſon of the diſturbance of ſome evill ſpirits, neither fit for fiſhing, nor any other uſe of Man, being very hard frozen in the Winter; they ſay that in the year 1278. the neighbours and Prieſts came together, bringing with them their Colours, Crucifixes, and ſome other holy and conſecrated things wherewith to force and expell them thence, that they might more freely and ſecurely recreate themſelves in fiſhing, but throwing in their Net, at the firſt draught, the fiſhermen being at ſtrife one with another, they drew forth but three ſmall fiſhes onely, the one of them an ill-ſhap'd terrible Monſter with a Goats head, and eyes flaming like fire. At which all being in an amaze, and running away; That ſpectrall plunged himſelf under the Ice, and running to and fro in the Lake, made a terrible noiſe and outcry, and breathing on ſome of the company, they were miſerably ulcerated. Cromerus lib. 9.

JAſon Pratenſis in his 29th Chapter tells us a ſtory of a diſtemper'd brain of a Prieſt, which was troubled with the diſeaſe called by ſome Incubus, or the Mare, and imagined he ſaw a Woman of his acquaintance coming to him, which laying upon him whether he would or no, did moſt grievouſly afflict and torment him.

ALexander in his ſecond book of his Merry dayes, writes of Alexander, that he had an intimate friend of an undoubted credit, that took upon him the care of his friends funerall, and as he was going from thence to Rome from whence he came, night drawing on, he turn'd into the next Inne in the road, and there being very weary, he went to bed. And being all alone, and not as yet ſetled to ſleep, he ſaid he ſaw on a ſudden the ſimilitude or likeneſſe of his friend which lately died, comming [•]owards him very pale and lean, juſt like him in the mouth, as he laſt parted from him when he lay ſick, whom looking wiſhly upon for very fear that he was in, he was not himſelf, he asked him who he was? But he anſwering nothing, pull'd off his clothes, and w[•]nt (as it ſeems) into the ſame bed where he lay, and came cloſe to him, as if he would hug him. The other almoſt half dead for fear, went to the bed ſide, and would not let him come nigh him, he ſeeing that he was rejected, looks upon him with a ſtern and unuſuall aſpect, and taking up his clothes, preſently roſe out of bed, and putting them on, and his ſhooes, went away, and was never ſeen again. This good man being thus affrighted was deadly ſick, and even at death's dore. To that which hath been already ſpoken, he ſaid likewiſe, that when he was ſtrugling with him in bed, he felt his bare foot ſo cold, as no Ice could be colder.

GOrdian my friend, ſaith the ſame Alexander, a man of an approved truſt, related to me, when with his comrade he went to the City Arezzo, in his journey, as it fell our, they wandred far out of the way, by reaſon of many turnings and by-places, ſo that they ſaw no plough'd or Arable ground, but onely Woods, Groves, and inacceſſible places were in their ſight, and ſolitude it ſelf was enough to terrifie them, the Sun therefore approaching the Weſtern circuit, being weary by their hard travell they ſate down together, and within a while they thought they heard a mans tongue, which going after, on the next hill they eſpy'd three men of a huge wild and terrible form, not of the faſhion of men, in black long Cloaks, in a ſad and mourning habit, their beard and hair hanging down to the ground, who calling and making ſignes to them, had almoſt perſwaded and enticed them to them, but in that interim greater then theſe appeared of an immenſe bulk and ſtature of body, far exceeding mans, and another alſo appeared of the ſame ſhape, ſtark naked, leaping and skipping up and down moſt ſtrangely, with other unſeemly deportments at which ſight they being clearly diſcouraged, fled away and paſſing that rugged and perilous way, could ſcarce find again that homely Inne where they lodg'd.

THe ſame Alexander mentions ſtories of the ſame nature in his 4th book, and 9th chapter, in theſe words. A very good friend of mine lately, of a good diſpoſition, and excellent repute, told me what a ſtrange thing, and wonderfull to be related befell him, averring and confirming the truth thereof by many ſufficient teſtimonials, (viz) that when he lodg'd at Neapolis with his kinſman and acquaintance: at mid-night I heard one crying, and calling for help, when I had lighted a candle, I ran to him to know what the matter was, and there I beheld the Devill and one of his Furies, laying violent hands upon a youth in the road-way crying out, and ſtrugling with them; he poor man run to him, when he came neer him and gat good hold on his doublet and hand, and along time pulling and tugging with them to no purpoſe, at laſt he cal'd upon God for help, & with much ado he ſet him at liberty. When he had entertained this young man at his home which was much troubled in mind, he had not power to go from him. For he was ſo timerous and horribly affrighted, that he knew not what he did, believing alwaies he ſaw that ſpectral before him. In fine when he came to himſelf, he told the whole ſtory from the begining how it was. He was one of a perverſe and wicked converſation, a deſpiſer of God, and diſobedient to his Parents, whom he had at that time reviled, railed againſt, and contumeliouſly reproached. When they bleſſed him, he went from them moſt direfully curſing.

THomas Monachus, a good man, of whoſe honeſty and fidelity I have large experience: told me ſeriouſly, when he was in a Monaſtery, and Cloyſters in the Mountain of Lucania, he diſcourſed with many, and after many hard ſpeeches, and brablings being troubled in mind he went alone by himſelf through the woods, where he met one in the ſhape of a man, of a grim look, an ugly and cruel aſpect, a black beard, a long coat. Who being asked why he ſtragled alone out of the way? anſwered, that he had loſt his horſe, which he uſed to ride upon, and he thought he was ſtrayed into the next fields: and when through many windings and turnings they went together to look this horſe, they came to a River in the Channell whereof were many obſcure and dangerous gulphs. Whereupon Monachus, that he might the better paſſe over, pul'd off his ſhooes, the other was very earneſt with him to get upon his ſhoulders, and he would carry him over. He yielding his aſſent, gat faſt about the others neck, that went into the Foord, and eſpying his feet not to be like other mens, but of a foul and ugly ſhape. Taking notice thereof he was terribly affrighted and cal'd upon Providence for help, which when he heard, he ſaid, preſently that ugly viſion vaniſht quite away, with a querulous noiſe, and ſo ſtrong a whirl-wind, that it blew up an Oak not far from thence by the roots, not breaking the boughs; but he was in ſuch an amaze, that he lay all along, a long time, as 'twere without a Soul, and unleſſe he had foreſeen it, he was perſwaded that this devill would have caſt him headlong into the deepeſt gulphs of this River.

BUt of all that ever I heard or ſaw, that was the moſt remarkable, which of late moſt certainly happened at Rome, when amongſt the Gabii a certain deſperate youth of mean deſcent, ill-bred, and of a wicked life, had upbraided, taunted, and defamed his father, and being therefore toſt and troubled with theſe furies, he calls on the Devill, to whom he had devoted himſelf, and thinks to go to Rome, to plot ſome wicked deſign againſt his father. In his journey he meets the Devill like ſome ſowre lookt fellow, of an uncompt beard and locks; and an old decayed veſture, who keeping him company, demands of him the cauſe of his ſadneſſe and trouble, he replyed that his father and he had ſome words, but he had reſolved a wicked deſign on him. To whom the Devill anſwered, that he ſhould have the ſame fortune, and he would proceed to vindicate his quarrels. Night approaching, they come to a City, they turn into the firſt Inne they come at, and together they lay, the one being faſt aſleep, the other awake was ſaying his prayers. Whereupon that moſt ugly Diabolicall fury brake forth the chamber with ſuch might, noiſe, and violence, that he pul'd down the rafters, top of the houſe, and brake all the Tyles. This young man being affrighted, and almoſt kill'd at this ſight, repented him of his forepaſt life and vitious courſe, endewed now with another ſpirit, leading the remainder of his life afar off, and was a good example. Haec ille.

WHen Alexander the Lawyer of the City Naples lay ſick in his bed at Rome, he ſaw plainly before him as he was awake the ſpecies of a woman of an excellent beauty: which when he looked upon, a long while muſing, ſaying nothing, and bethinking himſelf he might be deceived. But when he perceived his ſenſes to be freſh and lively, and that the ſhape never ſtirred from him, askt her who ſhe was, ſhe ſmiling a little, and anſwering what he had ſaid, as though ſhe intended to mock him, having a long time beheld him, went away. Alexander. lib. 2. cap. 9.

THe ſpirits which go to and fro in houſes, are either harmleſſe, or fierce and cruel ones, the harmleſſe may be termed Lares which at midnight chiefly haunt houſes, and ſeem by ſome kind of noiſe to do ſomething, when as indeed they do nothing. Wierus writes, that when he was a child, thoſe which are called Lares, were often heard in the dwellings of his progenitors, which the day before they came to them, the Merchants buying Hops, uſed to imitate the ſound and noiſe of bags roll'd down the ſtairs, (by which trick his father gain'd much) it being alwaies a fortunate and true omen. To theſe were like thoſe which the Germans call Guteli from the good they do, eſpecially to them that watch and look to cattle, ſeldome appearing to any other. And not differing from thoſe, they call Trullae, who in a counterfeit habit, as well womans as mans in many other nations; but chiefly among the Suionae. Now they which are cruell, and tormenting ſpirits are called Larvae, which every way affright and diſturb the whole Family.

IN the mettal-mines both kinds are to be found, Teſte Georgio Agricola libro de animantibus ſubterraneis. And the fierce ones indeed, or they which are terrible to look upon, moſt commonly moleſt and are obnoxious to the mettal-men. Such an one was Annaebergius that Hobgoblin, which killed twelve labourers, or more at a blaſt in the Cave, that is called Corona Roſacea, left by that name, although it abounded with Silver, this puffe came forth by opening his mouth when he appeared like a horſe, having a long neck, and horrible eyes. Such another was alſo Schnecbergius that Ghoſt, clad in a black hood, who in the Mine named Georgian, ſcituated one of the workmen which he took from the ground, in the top of that concavity, which heretofore was fertile of ſilver, cruſhing together his body. Judaeus was by one of theſe ſpirits forc't from a very commodious Mine among the Turcae, which often appeared to them like a Goat, having Golden horns. But ſome of the Germans, and likewiſe the Greeks call the quiet and gentle ſpirits, Cobalos, in that they are imitatours of men, for they ſhew themſelves merry, they laugh, and ſeem to do many things when they are doing nothing at all. Others call them Small men of the mountains, becauſe they appear as dwarfs, 3. ſpans long. They ſeem to be drowſy dotards, habited like the mettal-men, Theſe are inoffenſive to them, although ſometimes perhaps they may provoke the workmen with throwing gravell, but they never hurt them unleſſe by jeering or railing they provoke them. They are chiefly ſeen to work, or haunt thoſe Caves out of which mettals may be digged or at leaſt-wiſe they hope ſo. Therefore theſe labourers are not frighted from their work, but hereby promiſing themſelves good ſucceſſe, they are more chearfull, and work more eagerly, wiſhing for them.

THeodoſius the Emperour, having ſpent and exhauſted his treaſure by continual Wars, impoſed a new ſubſidy upon his Cities, onely the city Antioch refuſed to make paiment of it: and not onely ſo, but having made a mutiny, the people in a contumelious manner, drew up and down the City, the Image of Placella the Empreſſe (though already dead) fitting and faſtning a rope to her feet. Which villanous act the Emperour, as well he might, took ſo hainouſly, that (unleſſe being perſwaded by the intreaties of D. Flavianus the Biſhop, and the authority of D. Ambroſius, he had bin bound by oath to determine nothing againſt offenders, till the 13th day was over) he had made there alſo a great Maſſacre among them, as he had done at Theſsalonica. Nicephorus lib. 12. cap. 42. 'Tis reported that night before this mutiny, a tall woman was ſeen in the Ayre, huge and very great, of a moſt dreadfull and fearfull countenance, which running through the ſtreets of the City in the Ayre, beat the Ayre with her fan, making ſuch a noiſe, as they uſed to do, which in dark places excite beaſts to rage. Idem lib. 9. cap. 42.

AMong the Italians there was a Governour of a City, which moſt proudly and covetouſly domineer'd over his Citizens, and by his high words, and fierce deeds was wont to puniſh his ſubjects in a ſlaviſh manner, though they did thoſe things he commanded, and performed them well, yet for ſmall cauſes did he torment or fine them. By chance a good honeſt fellow, though of ſmall ſubſtance, poor, and deſpicable, did ſo beat his Lord and Maſters greyhound, whereof he was wonderfully carefull, that he thought for it he ſhould be put to death. When the Governour underſtood it, being very angry, and with a ſtern and menacing countenance grievouſly chiding him, commanded him to be caſt into a moſt baſe priſon, and there being faſt bound, was kept in a miſerable cuſtody. After ſome dayes came they who were willing to obſerve his commands, as they uſed to do, the priſon dore being faſt, and as well the dores as every paſſage made cloſe, that he could not get forth, they could find him no where within the Priſon, who ſearching a long time, and he appeared not, neither was there any ſtep or ſymptome of his eſcape to be ſeen, they brought the news to their Governour: which ſeeming to him incredible, he was ſtrangely amazed. Within three dayes the ſame dores being ſtrongly barr'd, that very ſame he, which of late was deputed to priſon, every one being ignorant thereof, was again forc't and thruſt into the ſame Priſon, and like to one in an amaze, requeſted that he might with all ſpeed be admitted to his Lord, for he had ſomewhat of conſequence to tell him in all haſte, which was not to be delayed. And when he was preſently brought to him, he told him he was releaſed by ſome of the infernall crew, that ſince he could not endure the uglineſſe of the Priſon, he was grown deſperate, and being afraid of his doom, not knowing what to do, he call'd to an evill ſpirit, that he would be helpfull to him, and releaſe him out of that ill-favoured dungeon. A little while after the Devill appeared to him in the ſame Priſon, of a deformed ſhape and terrible countenance, and that he had agreed with him that he ſhould free him from thence and all Iron bolts and locks, and ſhould caſt him into the infernall places, great depths, and the loweſt part of the Earth, there he might view and behold all things, the torments of the wicked and their ungodly places: their eternal darkneſſe and miſeries, loathſome and horrible corners, their Kings and chief Rulers, were tortured, covered, as 'twere with thick darkneſſe, and tormented with the burning lights of furies: he ſaw alſo the Biſhops with their mitres and robes, richly adorn'd and beautified with gems, and many other wretched effigies of all ſorts, ages, and ranks, afflicted in ſeverall habits, lying along in profound and deep gulphs, puniſh'd in eternall torments, and their damned wickedneſſes everlaſtingly tormented with grief and wo, amongſt whom he had noted many which he knew in their lifetime, and eſpecially an intimate and familiar friend of his, who while he was living was his companion, and he ſaid to him ſpeaking unto him, he knew him very well, and calmly required of him, what buſineſſe he had there, and what he expected there. He making anſwer, that his country was by hard duties and rigid government ent[•]ralled, was charged, to tell the Governour, and bid him have a care, that he did ſo no more, and that he ſhould not oppreſſe his ſubjects by burthenſome taxes, and unjuſt toll-money, for he foretold him that there was a place, which he ſaw not far off lefr for him. And that he might not doubt his promiſe, he ſaith that he ſhould call to mind, their private conſultation and mutuall agreement, which they made when they were Souldiers together, whereof no body knew; which when he had readily declared and recited not onely what was ſaid and covenanted, but every word, and their promiſes, whereby they were both obliged to each other: the governour hearing theſe things in order, being more ſerious, and attentive, was wonderfully amazed, and great trembling fell upon him, when he conſidered how thoſe things, which were diſclos'd to him alone, and never to any other, that dull pate, and blockiſh fellow, as 'twere inſpired with ſome deity, ſhould know them, and repeat them with an undaunted look. To this miracle alſo is added, That he asked him, with whom he was talking with in Hell, who appeared in handſome and neat habit and attire, whether they were any wayes puniſh't, that went in rich apparell, and veſtments of Gold; he replyed, with everlaſting burning and amongſt the greateſt torments they were with continuall wo oppreſſed and tormented, and that which before glittered with Gold and Purple, was now all flame and fire. He willing to make triall thereof, put his hand nearer to the Purple, being warned by him not to touch it, and yet it could not be, but by the blaſt of heat, the palm of his hand which he put forth to the Purple, was on fire. For it was almoſt waſted with bliſters and vile Ulcers, as with ſome poyſon. St. Anthonies fire, or ſome other miſchief, that ſeemed to ſpread it ſelf further and further. Moreover they which went unto him, relate that he, after he was got from Hell, was ſore troubled in mind, and his ſenſes of hearing and ſeeing were very much ſtupefied, that he was alway muſing, ſeldome ſpake a word (though oftentimes ask't). But he came home with ſo ſtern an aſpect, and ſo deformed a countenance, that whom his wife and children very well knew; after he came from thence, he was ſo much altered in his face, and all parts of his body, that they could hardly believe he was the ſame man, and oftentimes his acquaintance and kindred ſpake to him, weeping for his uglineſſe, and the mans Idea ſo deformedly altered; he had ſcarce time to diſpoſe of his ſubſtance, and to give good counſell to his children before his death. Alexander libro 6. cap. 21. Genial Dier.

A Certain Hetrurian ploughing in the fields belonging to the Tarquinii, his Plough going too deep into the ground, one named Tages, as the ſtory goes, brake forth in ſtature like a child, but in Wiſedome a grave and diſcreet Senatour, and ſpake to him that held the Plough, he being affrighted, cry'd out. At the noiſe whereof, at the firſt there was a great concourſe of neighbours, then by little, and little the rumour being farther ſpread abroad, within few dayes all Hetruria was aſſembled into that field. All hearing this child, that he ſpake many things, his words were carefully obſerved and written down, from which by long experience came all their divination; yet ſo, that if it ſpread to any other Nations, the Hetrurians made moſt and chief account thereof. Franciſcus Petrarcha.

DRuſus made Conſull and warring with Germany by the name of Caeſar Augustus, and having ſubdued the greateſt part thereof, reſolved to go forward, a very great woman met with him, and ſeemed to ſay to him. Whither goeſt thou inſatiable D[•]uſus? Is it not in the power of the fates to ſee all theſe things? but go thy wayes, for now the end both of thy life and works is at hand. Then going home, he fell into a diſeaſe, whereof he died. Leonaras.

DUnſtan an Engliſh Abbot, when by the ſcurrilous geſtures of an Hobgoblin leaping and skipping before him, he underſtood that Edmund King of England was dead, he haſtned to the Kings Court, and in the middle of his journey he was better certified concerning the Kings death. Vincentius lib. 24. cap. 71.

ADrianus Patricius being ſent from Baſilius the Emperour againſt the Carthagenians had in Peloponeſus ſome Ships in their ſtation. On a certain night the ſhepheards heard thoſe ſpirits that haunt thereabouts ſpeaking one to another, and ſaying, That the day before the Sicilians or Syracuſae were taken and deſtroyed. This rumour went up and down from one to another, and at laſt it came to Adrian, who calling the ſhepheards to him, and examining them finds the report which was brought to him, confirmed by their words, that he might alſo by his own ears approve the truth of the news, the ſhepheards bring them to the place, where making enquiry of the ſpirits, and what they were doing, he heard them ſay that the Syracuſae were taken. Cedrenus.

ONe Polycritus an Aetolian, made by the people chief governour of Aetolia for three years, married Locrides for her vertue ſake, with whom he ſlept three nights, In the fourth he died. The woman continued a widow at home. And when her time to be brought to bed was at hand, ſhe was delivered of an Hermophrodite, a wonderfull ſtrange monſter, The neighbours being affrighted at this chance, brought forth the young child into the market, and calling an aſſembly, and gathering together the Prieſts and inſpectors of Monſters, they conſulted about it. Some of them ſaid it did foretell ſome diſcord between the Aetolians, and the Locrenſians. For the young one was divided, part was of the Mother Locrides, and part of the father Aetolus: Others were of opinion that the Mother ſhould with her young one be carried out of Aetolia, and burnt. While they are adviſing on theſe things, on a ſudden Polycritus which lately died, was among the rabble, clad in a black veſtment, he ſpake to the Citizens which were amazed at this ſpectrall, and at firſt by intreaties, then by threatnings, demanded the Infant to be reſtored to him. Some denying, others not conſenting, Polycritus being very angry ſnatch't up the Infant, and making many of them run away, as if he was mad he mangled and tore it in pieces. The multitude cryed out, and began to ſtone him. But he being inſenſible of their blows and hitting him, devoured the whole body of the child, laying aſide his head, and preſently he vaniſhed. Which fact the Aetolians taking unhandſomely, and being very anxious what to do, they would ſend to Apollo his Oracle; the childs head lying on the ground, began to ſpeak, and in a long diſcourſe foretold the Citizens, that great miſery, and deſtruction was hanging over their heads. When they heard this Oracle, they expoſed their wives, children and old people to ſhift for themſelves, they ſtayed at home, expecting what was to come. It happened that in the next year there was a battel between the Aetolians and the Acarnanians, and on either ſide a great deſtruction. Plegon Trallianus de Mirabilibus et longaevis, ex Hierone.

IN the war by Sicily which was between Octavius Caeſar, and Sex. Pompeius, Ga[•]ienus, the ſtouteſt man of Caeſar his Army, being taken by Pompey his forces, lay on the ſhore with his neck ſlaſht and ſcarce hanging together a whole day, and when it began to grow darker and darker, a great company of the vulgar being met together, with groanings and intreaties, he deſired them to bid Pompey come to him as ſoon as he could, for he was lately ſet looſe from the infernall places, and had ſomewhat to tell him; Pompey ſent many of his familiar friends, to whom Gabien ſaid, that Pompey his cauſes pleaſed the Gods below, and his devout parties were an argument of Truth, that he would undertake to pacify them if he did what he was commanded, and ſo it fell out. Plinius lib. 7. cap. 52. But the event it ſelf diſcovered Satan's mock. Caeſar with the Gods above, being victour, ſent Pompey to his underneath.

TWo brave and excellent young men, who came new out of the fields, told the news of the victory concerning the Tarquinii, which warred with their aſſociates the Romans. They were thought to be Castor and Pollux. L. Domitius, who firſt called them in the market, when then were rubbing and cheriſhing their horſes, which were all of muck ſweat, admired the newes. Suetonius faith that they meeting him as he came home out of the countrey, bad him declare the victory. A while after, 'tis reported, that they ſmiling on him, handled his beard, and it was, of a black colour, preſently made a red beard, (I ſpeak the truth) and therefore this man was called Aenobarba. Plutarchus in Aemilio.

THe Devill having transformed himſelf into an Angell appeared to Rathbodus commander of Friſia, with a Golden Diadem, on his head, and many jewels thereon, and his veſture wrought with Gold, ſaying, Moſt valiant Sir, who hath ſeduced and miſlead you, that you would go from the ſervice of God? Do not do thus, but be conſtant in thoſe things you have learnt, and you ſhall be advanced to Golden Palaces, which I ſhall ſhortly give you for ever. To morrow therefore receive Vulfrannus, who is the chief teacher of Chriſtians, and enquire of him, what famous everlaſting Manſion that is, which he promiſeth you; which if he cannot ſhew you, ſend meſſengers of both ſides, and I will be their leader, and will ſhew them that Golden houſe, and moſt beautifull Manſion, which I promiſe: Rathbod. being very carefull, related all to his Vulfrannus, who told him: that theſe were meer deluſions of the Devill. The Commander anſwered that he would become a Chriſtian if he would ſhew him that famous Manſion. They preſently ſend one of Friſia on the behalf of the Governour, and a Prieſt on the behalf of St. Vulfran, who going a little from the Town, they met one of their comrades, who ſaid to them, Make haſte quickly, and I will let you ſee the glorious Manſion, which is provided for Rathbod the General. They going on in a ſpatious way, and places they knew not, ſaw a way adorn'd with divers kinds of Marble bravely poliſht, and a houſe afar off, as of Gold; and they came to a ſtreet before the houſe, beſtrewed with Gold, and many Gems. They going into the houſe of admirable beauty, and ſplendour, ſaw in it a Throne of a wonderfull magnitude. Then ſpake their guide to them. This is the Manſion prepared for Rathbod the Commander. To which the Prieſt being in an amaze, ſaid to them. If theſe things be made by God, let them remain for ever; but if by the Devill, let them periſh inſtantly. And ſigning himſelf with the ſign of the holy Croſſe, their leader was transformed into a Devill, and the Golden houſe into mire and dirt. But the meſſengers were ſtaying in a fenny and thorny place, and in three dayes ſpace, finiſhing their journey, they returned back to the Town, and found their Commander dead, and related what they had ſeen, to S. Vulfran. Anno 718. Vincentius lib. 23. cap. 146. ex Ovone Presbytero Sigebertus, et Erphordienſis cap. 66.

VAlentinus one of the Biſhops of the Church of Millain, defender of the Arrians, a man very unconſtant, and of ſmall reputation, being buried in the Church of the bleſſed Martyr Syrus, there was heard by night fearfull clamours, whereat the two keepers being raiſed, they ran to ſee what the matter was, and they eſpied two evill ſpirits or Ghoſts drawing forth Valentinus out of the Temple, being faſt bound by the feet, and crying out. In the morning they ſaw his corps laid in another place without the Temple. Gregorius Turonenſis lib. 4. Dialog. cap. 53. vixit, ſub Juſtino Imperatore.

ABout the year of our Lord 1096. near a place called Wormatia, there appeared a great troop of armed men for many dayes and nights, running to and fro; and ſometimes back again into a mountain, from whence they were wont to come. On a certain night a Monk, taking ſome aſſociates with him, and fortyfying himſelf with the ſign of the Croſſe; to the Mountain he goes, and adjures all that came forth, by vertue of the holy and undivided Trinity, to tell him their names. To whom one of the company ſaid, We are Phantaſmes, and no living Souldiers, but onely the ſpirits of Men, ſometimes warring and fighting for the Prince of this World, and in a ſhort time after killed in this very place; The Weapons, Harneſses, and Horſes, which when we were alive, were the inſtruments of our ſin, are now being dead, the tokens of our torment: whatſoever ye now ſee upon us is all on fire, though ye cannot ſee the fire. The Monk furthermore askt them, If they could receive no help by men. Then the ſpirits made anſwer to him: We may by fastings, Prayers, and eſpecially by the offering of the body and bloud of Christ, and this we beſeech you to do. When they had thus ſaid, the whole company, as 'twere with one voice, cryed out, Orate pro nobis, orate pro nobis, orate pro nobis. And preſently they all vaniſhed into fire, and the mountain it ſelf flam'd mightily. Chronicon Hirſaugienſe.

IT is reported, that a Ghoſt preſenting it ſelf to Cicero his nurſe▪ did foretell, that ſhe cheriſhed great good to all the Romans. Theſe things appearing but dreams and vain phantaſms, he in a ſhort time manifeſted, that it was a true Oracle. For conſulting with Apollo his Oracle, how ſhe might obtain greateſt renown, anſwer was made by the Oracles, that ſhe ſhould follow her own ingenuity, the ringleader of her life, and not the vulgars eſtimation. Plutarchus in Cicerone.

A Stubborn obſtinate fellow a little before he died (as report goes) ſaid, that looking into a Pond, he ſaw a ſhadow in the water, which with a drawn Sword threatned death to him. Sa. bellic. lib. 1. cap. 4. And when Annius Tacitus was Emperour, theſe were the Prognoſticks of his death. His fathers ſepulchre opening of its own accord. Likewiſe his Mothers Ghoſt which was long ſince dead, appeared to him. And his brothers ſpectrall with great horrour, in various ſhapes and places. Fulgoſus Lib. 1. cap. 4.

COnſtantius the Emperour being converted from the Perſian war to quiet Julian in France, and in a great quandary, not having ſo good ſucceſſe as formerly, was much affrighted, with nightly viſions. And raiſing an Army, on a night between ſleeping and waking, he thought he ſaw as 'twere his father, proffering a fair handſome child to him; he took it up, and laid it in his boſome, throwing away the ball which he had in his right hand. Which evidently demonſtrated alteration of the times, though the Interpreters according to their apprehenſion, made a more favourable conſtruction thereof. Afterwards he acknowledged to his familiar friends and acquaintances, that his Genius, who was his Protectour and defence had now left him; he that heretofore had contrived and deviſed many things with him moſt familiarly, at that time ſeemed ugly and dreadfull, as if he would forſake him. Theſe things appeared to him going from Antioch, towards Tarſus. Cuſpinianus.

THere was a Temple of Jupiter at Apamea both very ſpatious, and alſo very famous for divers, and moſt ſpecious Ornaments: which when the Praefect of the Eaſt, with the two Tribunes entring the City, would have demoliſhed, upon the ſerious ſurvey of it, they found it to be ſo firmly workt, and of ſuch huge and ſolid ſtone, that they thought it impoſſible to ruine ſo vaſt and firm a piece of workmanſhip. When Marcellus the Biſhop, ſeeing him afraid of the work, deſired him to make for other Cities, and he went to his prayers to God, that he would put ſome end to ſo difficult a work. And in a very ſhort time after, there came one to the Biſhop, who having contracted for a certain ſum of Money for his pains, promiſed he would fire the foundations of the Temple, and by that means utterly demoli[•] ▪ But whilſt he was applying his fire-works, a black Devill appeared to him, and reſtrained the naturall force of that Element. Which when Marcellus underſtood, he went into the Temple, and praying moſt earneſtly to Almighty God, repelled the Magick of the Devill, and preſently the foundation took fire, and when the Piles were conſumed, the whole ſtructure went to wrack, and ſo it was utterly deſtroyed. Niceph. lib▪ 12. cap. 27.

THe Pilappii inhabit a part of the Peninſula of Scandinavia. Amongſt them there is an innumerable company of ſpectrals, which converſe feaſt and diſcourſe with them commonly, nor can they by any means be laid or driven away. They, when they are moſt terrified and huſpil'd by theſe Ghoſts, bury their dead friends under their fire-places, or hearths, and give them in charge to take care they be not moleſted in that nature: by this ſpell alone do they defend and ſave themſelves from the vexations and terrour of the Devils. For if they punctually obſerve this, no Apparition ever after moleſteth them, but if they neglect it, they are continually terrified and incumbred with the Viſions of their dead friends. At this time they are leſſe infeſted, and have leſſe incanting amongſt them then formerly in regard the King of Suecia hath moſt ſtrictly prohibited the uſe of them, and as much as in him lies, takes care that the Chriſtian Religion be taught them, and that their Children be brought up therein. Caſper Peucerus de [〈 in non-Latin alphabet 〉].

WE have it reported that a Gentleman in Bavaria of a moſt noble extract, was ſo grieved for the death of his wife, that abandoning all comforts whatſoever, he betook himſelf to a ſolitary life. At length when he mourned without meaſure or date, his wife appeared to him in the night, being riſen from the dead, and told him that indeed ſhe had once finiſhed her naturall courſe in this life, but yet by his importunity ſhe was now reſtored to life, and commanded by God to uſe his ſociety yet longer, but upon this condition that they ſhould again be married by a Prieſt: and furthermore that he ſhould abſtain all railing and blaſphemous words which he had formerly accuſtomed to uſe, for indeed, this was the principall or onely cauſe why he had been deprived of her, and that ſhe ſhould again preſently depart this life, as ſoon as he ſhould but utter any word of that nature. Theſe things being thus performed, ſhe took care of his houſhold affairs as formerly, and bare him ſome children, but was all the while but of a ſad and wan countenance. But many years after her huſband coming home in drink, and giving his maid ſome hard words, in anger, more then becom'd a ſober Man, ſhe went from the bed to the cup-board, where ſhe was to fetch ſome fruit for her husband, and there left her clothes ſtanding at the Cheſt where the Apples were kept, without any body in them, and was never ſeen more. This I have heard ſpoken by many worthy and authent[•••] [••]rſons, who affirmed that a Captain of Bavaria told it to a Cap[••••] of Saxon for a truth. This Sabinus writes in the tenth book of his Metamorphoſes.

IN the 1045. year of Chriſt, Bruno the Biſhop of Herbipolis, with Henry the third of that name, went to Boiaria Orientalis, or in the Eaſt by water upon the River Danubius, but not in the ſame Ship with him. It is a Town of Auſtria which they call Greinon; above which there be craggy Rocks, and great heaps of ſtone that ariſe, and lye out into the waters, by reaſon whereof Danubius (as they ſay) is carried with a very great violence, and exceeding noiſe which may be heard far off, and froathing by reaſon of the violence of the water. The Teutonick hold this for an ominous and moſt dangerous and deſtructive place to Navigators, and call it Strudelon. Bruno (as I ſaid before) accompanied the King his kinſman in another Ship, and when they daſhed upon a very great Rock in the Sea, the ſhape of a black Aethiop appeared, a Viſion (as the event teſtified) ſufficiently apparent and ominous, and ſtood upon the Rock Haleing to Bruno; Ho ho, Biſhop (ſayes he) I am thy evill Angell and whitherſoever thou goeſt, thou art mine; I have nothing to ſay to thee at preſent, but thou ſhalt ſhortly ſee me again. Whilſt they all abhorred that prodigy, the Biſhop having uſed that immortal ſign of the Croſſe, and holy Charms, and Verſes, the evill ſpirit left all there deceived. And this Rock is yet noted for it, on which there was a Tower built of Stone, without any beam or roof, and from thence being fitly named, retains it to this very day. From whence having ſailed on for about ten thouſand paces, they turned in at the Town of Boſenburg, where the widow Riclita entertained and feaſted them very nobly (whoſe Husband Adalbero of Eberſperg had the Dynaſtry of the Caſtle of the chief Boiaria, which is now a Temple, and had died the laſt [_____] before) and deſired that Boſenburg and the farms which in thoſe parts her husband held upon curteſy, might be conferred upon Welpho the third her Nephew by her brother. The Caeſar came up to ſupper, and whilſt, before Biſhop Bruno, and Alemannus Preſident of Eberſperg, and Riclita ſtretching out his right hand he conſented to all her deſires, upon a ſudden, the ra[•]ters of the houſe fell and ſlew Bruno, Adventinus lib. 5. Annal. Boiorum.

THey ſay that in the Mountains of Bohemia oftimes a Monk uſeth to appear, whom they call Rubezl, and that many times he is ſeen in the baths, and doth frequently joyn himſelf to travailers that go that way when they are in the woods, and bid them be of good courage, telling them, that in regard they are ignorant of the way, he will lead them ſtrait thorow the woods: whom as ſoon as he hath led into the moſt path-leſſe places of the wood, that they know not which way to turn themſelves, he leaps into a Tree and makes ſuch a laughter as cauſes the woods to ring again. This Monk or Rubezal is the Devill, who having taken to him the ſhape of a Monk, playes theſe pranks.

ON a certain time there was a Monſter taken in the Sea, in all things like unto a woman of a ſtupendious beauty, and amiableneſſe, whom one of the fiſher-men, or Sailers took for his wife, when ſhe had been kept in the ſhip a while, and had one child by her, three years after when they came to the ſame place where the Monſter was taken, ſhe leapt out of the Ship into the waters, and took the child with her. The child periſhed in the Sea, and ſhe vaniſhed out of their ſight, and was never ſeen more by any of them. It is an eaſy matter (ſaith Luther) for Satan to aſsume the ſhape of a Man or Woman. ex colloquiis Lutheri.

ONe deſcended of a moſt illuſtrious progeny, invited Martin Luther and ſome other learned men to his Countrey-houſe at Wittenberg, and when for his pleaſure, he rode forth to hunt the hare, a Hare of an incredible bigneſſe, and Forces, running very ſwiftly over the fields, objected themſelves to his view. The noble man being excellently well-mounted, followed them with a great ſhour, and preſently his horſe fell down dead under him, and the Hare vaniſhed into the Ayre. This was a truly Satanicall Phantaſm.

IN the 1546. year after Chriſt, Martin Luther related at a Supper, at Iſlebia, That at Thuringia, about the mountain which they call Horſelberg, certain noble youths, very intent in the night time in catching of Hares, took in their Nets about eight, which when they returned home, and hung up, they found to be in the morning onely ſo many horſe-heads, ſuch as are to be found ſtinking in ſome loathſome ditch. Ex colloquiis Lutheri.

AT Rotenberg a certain man moſt gloriouſly attired, and one that bragged of great Nobility and Riches, did frequent the houſe of a very honeſt Man: and had two companions no leſſe gorgeous in their apparel then himſelf. He brought a Fidler, and a Piper, made Banquets, called Dances, and all under pretence of marrying the daughter of this good Man, a very vertuous Maid. He affirmed, he was born to Noble Parents, had immenſe Riches, Caſtles, Farms, Towns, and many of them in Forrain Countries. Nor did he want any thing this world could afford, but a Wife to his likening, qualified, and educated. This [•••]ortunity of his gueſt, and his companions, pleaſed not the Maſter of the houſe, which cauſed him to call in the Miniſter of the place againſt they came, that ſo whilſt they were at Supper, he might intermeddle ſome holy diſcourſe out of holy Writ. Theſe Colloquies very much offended his gueſt, and his friends. Wherefore they deſired ſome other ſubject, and argued that many witty conceits and neat jeſts were more ſuitable to feaſting, and did more exhilarate the hearts of men then the expoſition of holy writ, therefore they would intreat them to be no more troubleſome to them, with diſcourſe of that nature. By which the Maſter of the houſe found what diabolicall ſpirits they had, and being now well armed againſt the ſnares of the Devill, he ſaid to his gueſts Avaunt, or depart, O ye wicked Caitifs, you ſhall have nothing to do with me nor mine, we are Baptized and Redeemed by the pretious Bloud of Chriſt, and he will defend us againſt your Diabolicall machinations. At theſe words, this devilliſh Impoſtor, together with his helliſh companions vaniſhed, leaving behind them a moſt noiſome ſtink, and the dead bodies of three men who had been hanged. Manlius, in collectaneis.

A Certain Man who abounded with wealth, living about thirty Miles from Gorlitz, inviting ſome friends to a Supper moſt exquiſitely cooked, and they refuſing to come, he grew ſo extream angry, that in a rage he ſaid. If they will not come, I wiſh all the Devils in Hell would. This wiſh was not fruſtrate: for immediately a great company of them which he had called for in his wrath, came to him, which he not knowing at the firſt ſight, went to entertain them courteouſly. But when inſtead of hands they ſtretched forth their claws to him, being exceedingly affrighted he well thought what kind of gueſts he had in his houſe. Thus trembling with his Wife he fled out of his Caſtle, and left an Infant in the Cradle, and a Fool ſitting on a Stove by it, to ſee to it. But the Fool brought the Child ſafe from amongſt thoſe fiends. Jobus Fincelius, de Miraculis.

SOme florid and learned Men in the Baſil Council, for recreation ſake, went forth into a ſmall Wood, friendly to confer about the diſputes of thoſe times. As they were going along, they heard a pretty little Bird ſinging moſt ſweetly like a Nightingale, they are raviſhed at her pleaſant Muſick, not knowing what Birds note it ſhould be. Entring the Wood, they eſpy a ſmall Bird ſitting on a Tree, and ſinging moſt pleaſantly, without giving over; they were all very attentive: At laſt one having more courage, and better ſpirited then the reſt, ſpeaks thus to the Bird: I adjure thee in the Name of Chriſt, to tell us who thou art. The Bird made anſwer, That ſhe was one of the damned Souls, and was deſigned to that place, till the laſt day, and then ſhe muſt undergo everlaſting torment. When ſhe had ſaid this, ſhe flew away from the Tree, crying; O how immenſe, and of long continuance is Eternity. Philippus Melancthon ſaith, I am of opinion that this was the Devil inhabiting there. All that were preſent at this adjuration fell very ſick, and within a little after dyed. In collectaneis Manlii.

A Certain powerful Man, and very ancient, had devoted himſelf to conjure the Devil, maintaining his ſtudy herein by that ſaying; The ſeed of the woman ſhall break the Serpents head: as if man had power given him over the Devil, that he might call him forth, and caſt him out, when he pleaſed. I am not (ſaith Luther) of that belief, to dare to uſe the commerce of Devils. And added moreover, what happened to Nicolaus Ambſdorffius Biſhop of Ciz. who as himſelf related it, and truly acknowledged on a time in the City Maidenburg, when he was Prieſt there, ſleeping by night in an Inne, he was awakened by two Noblemen long ſince dead, before whom went two young men carrying Torches in their hands, and not being afraid, when there was no danger, being commanded to ariſe, he did ſo. There theſe Noble-men dictated Letters to him, which he wrote, and charged him to preſent them to a certain Prince: When they had done theſe things, they vaniſhed. He delivered the Letters to whom he was commanded.

IN the year 1545. an evil ſpirit ſtraggled up and down the City Rotwil, having the ſhape ſometime of an Hare, ſometimes of a Gooſe, and ſometimes of a Weazel, threatning with a loud voice, that he would burn the City. Which did not a little terrifie the Inhabitants thereof. Pinc[•]lius, lib. 1.

IN the year 1534. On Chriſtmas Eve in a City of Saxoni[•], Satan taking upon him the form of a Man, came confidently to Laurentius Donerus, Prieſt of that place, when he ſhould hear them that were the next day to come to the holy Supper of the Lord, to make confeſſion of their ſins, earneſtly deſiring him to hear his confeſſion. Being admitted, he belched out moſt horrible blaſphemies againſt Chriſt the Son of God. But being convicted by the Miniſter, with the power of Gods Word, he departed, leaving an unſufferable ſcent behind him. Idem.

AT Fri[•]urga, a famous City in Miſnia, was there a Man renowned for his Religion and Age, who being very dangerouſly ſick, and almoſt at the point of death, The Devil, clad in a prelaticall garb, came unto him, left by chance all alone, and perplexing and troubling the old Man in that agony, demanded of him, to tell him in order all the faults which he had committed in his life; and he having in a readineſſe paper and ink, would ſet them all down. But when the old Man by Gods Word; mightily oppoſed the Devil's demands, and yet he would not deſiſt from his importunity, at laſt ſaith the old Man, Since you preſſe it ſo upon me, that I ſhould particularly declare to you my faults; Write then, Firſt of all beginning thus; The ſeed of the Woman ſhall break the Serpents head. Which he hearing, threw down his paper and ink upon the ground, and leaving behind him an ill favour, vaniſhed away. The good old Man not long after departed in peace. Doctor Willerus et Manlius, in collectaneis.

THere was at Heidelberg a Doctor of Divinity, a favourer of the Goſpel, whoſe ſervant was born in Lower Germany, when having viſited his Father, and was returning to Heidelberg, not far from the City, he met an horſeman ſitting upon a great horſe, by whom he was violently caught up upon the horſe; when he perceived himſelf to be on horſeback, that he might take heed of falling, the other horſeman ſtraightway vaniſhed; but he was ſnatch'd off the horſe into the ayr aloft, and from [•]ence thrown down with great force near the City, hard by the Bridge, where for ſome time deprived of his ſenſes, he lay as if he were dead; at laſt when he had recovered ſome ſtrength, he apprehended, that he was nigh to the City, he roſe up, and going into his Inne, he lay there half a year, before he could be reſtored to his former health.

IN the lower Germany (they ſay) walks a Monſter, in the bigneſſe of a Man, but in the form of a dogg, that breathed upon them, that were to dye, as if he ſmelt on them. And 'twas ſeen by many, upon whom it breathed not, and they did not dye that year. They called it the Index of a Funeral; They which feared death was coming upon them, haſtened by Idolatrous Maſſe to get relief and ſalvation. Thus Satan brought Man to Idolatry.

NOt far from Torga, one born of a noble linage, walking over [•]he Fields to refreſh himſelf, met one in the habit of a Knight or Gentleman (but it was the Devill) complementing with him, he takes him to wait upon him, not knowing at that time what he was, and commits the care of his horſes to him. This noble man was very impious and lived chiefly by robbery and pillage, for which purpoſe he had got him a fit ſervant. On a time when he was to go a journey, he commended his Horſe to him above all things. His ſervant conveighs the Horſe up into a very high Tower, the Horſe out of the Tower knows his Maſter coming home, and putting forth his head out of the Turret-window, he neighs aloud, his Maſter greatly wondring, asks who it was that carried up his horſe thither: that good ſervant anſwers, 'twas he that ſo carefully performed his Maſters commands. Then were they conſtrained to let down the Horſe again, (being faſtned with Ropes) from the Tower. It happened moreover, that they whom this noble man had plundered, purſued him, then ſaith the ſervant to his Maſter; Maſter, fly, and preſently he pulls forth a device out of his budget, whereby to prevent the Horſes of them that followed after, and to ſtop their courſe. At length being caſt into Priſon, he implores his ſervants aſſiſtance. The ſervant makes anſwer, that he was faſt bound with fetters, and he could not ſet him free. The Maſter is very urgent, till he perſwades his ſervant to do his endeavour herein for him. Then ſaith the ſervant: I will ſet you at liberty, but upon this condition, that you ſtir not with your hands, and make no ſigns for your defence. He carries him away being taken from hence, with his chains and fetters, a great height into the Ayre. He being amazed, cryes out, O Eternall God, Whither am I a going; and immediately the Devill caſts him down into a Mooriſh place. Then making haſte home to his Wife, bids her go help her Husband that ſtuck faſt in the Fennes, and was bound with Fetters.

CErtain Monks travailing with their Governour or Father, as they call him, inned with an Hoſt, that had one of his Chambers haunted with an evill ſpirit. The Hoſt being glad of the Holy fathers coming to his houſe, entertained them courteouſly, in hopes they could by their enchantments eaſily caſt forth that Ghoſt, and therefore makes a bed for them in that room. At night when theſe Holy men were faſt aſleep, this foul ſpirit often twitched and pulled them by the hair, till they made them bald. At length Guardian conjures the ſpirit, and charges him to go from thence into the Monaſtery. This evill ſpirit does as he is bidden, and having changed his Colony, was there before the Monks returned home; he ſalutes and welcomes them coming in into the Monaſtery, and proffers them his ſervice. The Monks entertain him, and point him out his place in the kitchin, and give him a hood and a bell hanging by him, whereby to know him, and they often employed him to carry drink, and many other things which they wanted. When he went for Beer, he would not be cheated of his meaſure; telling them; See, I give you good M[•]ney, do you likewiſe give me good Meaſure. Finally, he hanged the Cooks ſervant, that often vext and troubled him, croſſe over a beam; throwing ſometimes hot water, ſometimes dirty water upon him. But as to his life, he did not prejudice it. The Monks fearing a ſad event hereof made reſignation of their office to this their ſervant. Ex colloquiis Lutheri.

CReſcentius, the Popes Nuncio in the Councell of Trent, in the year 1552. the 25. day of March, was very buſy in writing Letters to the Pope, and continued his employment till night. Then ariſing to refreſh himſelf, lo, he ſaw a black Dog, of ſuch a bigneſſe as was not uſuall, fiery eyes, and his ears hanging down to the ground coming in, and directly towards him he came, and at laſt he fell down underneath the Table. Being ſtupefied and amazed hereat, when he came to himſelf, he calls to his ſervants, that were in a chamber hard by, he bids them bring a light, and to ſearch out the Dog. And when he could in no place be found, he took a ſad conceit, and falling into a diſeaſe, he died. Dying alſo, they ſay he cryed out to his ſervant, to beat away the Dog that came up to his bed. Sleidanus lib. 23.

AT Halberſtade was there one that abounded in wealth, every day living in riot, and following his own delight and pleaſure that he became ſo careleſſe of Religion, Chriſtian piety, and eternall ſalvation, that he did not ſtick to ſay, if he might alwaies live ſo here upon Earth, he would never envy God in the fruition of Heaven. Shortly after (before he was aware) he died. After his death, every day in the Evening ſuch ſtrange Apparitions were ſeen in his ſtately houſes, that every body left them, and no body durſt inhabit them. That Rich Epicure appeared with his gueſts in the dining room, which he had divided for his delicacies, and dainties; that ſervants ſtood by giving attendance, with lights in their hands▪ ſetting on Golden cups and Veſſels upon the Table and filling it with moſt gallant diſhes: the Fidlers moreover, and Muſicians were ſtanding by, and no gallantry was wanting, that this rich man uſually enjoyed, when he was alive. By God's permiſſion, and the operation of the Devill, theſe ſpectrals were obvious to the eyes of men, that others might be terrified from that horrid impiety and ungodlineſſe of the Epicureans. [•]incelius lib. 2.

IN the year 1559. In Marchia fell out a very ſtrange thing, which many of great account and credit did affirm truly ſo to happen. In harveſt time, on a ſudden appeared ſome men in the fields, at firſt fifteen, at laſt twelve, all of an unwonted magnitude and an odious ſhape, both firſt and laſt were without heads. All theſe having ſiccles did on a cluſter reap down the Oats, that the noiſe of the Iron was eaſily heard, yet all this while no Oats were cut. Immediately the report of this marvellous ſight came to the Court, and many, both of the Courtiers and Citizens went forth, and were eye-witneſſes of this miraculous Viſion. Many alſo going nearer to them, aske of them who they were, and of what Countrey, and what they would have? To which they made no reply, but fel ſtoutly to their work which they had begun. Some alſo did dare to lay hands upon them, and to hold them, but they quickly eſcaped out of their hands. Whereupon it evidently appeared to all that were then preſent, that they were Spirits. That Illuſtrious Prince of Marchia having convocated many of his moſt eminent Divines, deſired to know of them what they thought of this ſtrange prodigy: Moſt of them were of opinion, that it was the omen of an enſuing Plague. Fincelius lib. 3.

IN the year 1530. on the 18, 19, and 20th of July, near Spira, there was a Viſion on this manner: Three fiſhermen, when endeavouring to catch ſome Salmon in the River Reine, they loſt their labour, they waſhed their Nets, and laid them down to ſleep. When they had ſo done, a Monk coming to them, raiſed one of the Fiſhermen, and bid him go on the further bank of Reine. The Fiſherman was obſequious to the Monks commands, and inſtantly came ſix more, in look and habit like to Monks, who going into the Ship, ſailed along with them over the River Reine. Theſe coming forth, the Ship was with a moſt violent and ſwift courſe brought back again through Reine, and preſently ſome other Monks entering into the ſame Ship, paſſed over the River as the former had done. At laſt, the Fiſherman being returned to the place, where he had laid himſelf down to take reſt, ſhortly after fell ſick. On another night, another Fiſherman was awakened in the ſame manner, to tranſport ſome Monks over the River Reine, who coming to the ſhip, Saith one of the Monks, this Ship will not hold all that are to go over, you muſt get a bigger. And paſſing over the ſecond time, came 12. Monks, clad partly in white, and ſome in black, with ugly hook-noſes, and they going into the Ship, were alſo carried over, who when they went out, others preſently ſtepped in, and failed over. But whither the Monks went, and whither the Ship, or how he came back to the place of his reſt, the Sailer knew not. And he alſo within a ſmall time was very ill. On the third night the like chanced to the third man, who being awakened, was likewiſe charged to make uſe of a new Ship, to tranſport more Monks, who not knowing where to acquire one, ſeemed to go through rough places, and rugged Rocks, till he found a Ship that was new made, into which many Monks, (ſome of ſmall, others of a great ſtature, having on black, white, and ſeverall kinds of hoods) were Shipped, paſſing ſtraitwaies through the ſame River, not ſpeaking one word, and when they were come to an uneven place beſet with Trees, they refuſed to go out, bidding them to Sail on. When the Monks went forth, the Ship of it ſelf came againſt the Tide, near the City Spira. The fiſherman not knowing himſelf; was returned home, and the Ship reſtored again into his own place. The Monks, when at firſt they queſtioned them whither they went, anſwered towards the City Baſill to the Councill. There is one that deſcribes theſe paſſages in an Epiſtle, that calls himſelf Suredabus Cancrinus, who alſo diſplayes and unfolds this Apparition to the life.

Of the ſame Spectacle, out of an Elegy of GEORGE SABINE.

THere is an ancient City ſeated on,

The River Reine, not far from Vangion.

People, cal'd Neme[•]es, enjoy'd it; there

Four Roman Generals intombed were.

Caeſarean coh'rts made it their ſeat of old,

Whence the name Spira at this day't doth hold.

Here liv'd one who no noble birth could vaunt,

Of a ſmall fiſhing Ship, an occupant;

In which when Titan had withdrawn his beams,

He us'd t'deceive the Tenants of the Streams.

Whilst he his Nets and Hooks did fit and trim,

Of gliding Reine almoſt upon the brim.

Behold a ſhape preſented to his ſight,

Of one he knew not in the edg of night:

His veſture was (as Friars uſe to wear,)

Such a black coul, his crown was ſhaven bare,

The Fiſher greets him at his wonted rate,

And asks him, What makes him abroad ſo late?

He anſwer'd he was ſent from far by's Lord,

Deſir'd him he would waft him o're that Foord;

That he might th'ſooner gain the other ſide,

Which curteſy he granted, nee'r deny'd.

Now the night's near half ſpent, Bootes wai[•]

Had turn'd its courſe, when, in the virid plain,

Behold five more in Hoods towards him came,

Whom he ſaluted in good Fortunes name;

And ask't them, Whither they ſo late were bound,

When night had finiſh't half her constant round.

One of the five reply'd: Dangers conſtrain

Us thus by night, our ſafety to obtain.

We are infeſted by a wicked rout,

That ſeek to kill us, 'cauſe we are devout.

If in thee any love of good abide,

Then waft us in thy Boat to th'other ſide;

That we may paſſe the waters by thy means,

And be not hindred by the ſwelling ſtreams;

So ſhall thy labour proſper at thy will,

And ſo thy Nets the Piſh ſhall crouding fill:

He gave conſent, and them his Boat affoarded,

Whereby his Ship they ſoon and ſafely boarded;

But then (ſayes he) who ſhall the fraught defray,

One of them anſwer'd, We've no coin to pay,

(Thou knowſt) to th' people ſince we are ſo hatefull,

They ſeldome give us ought, but wee'l be gratefull,

If once our fortune ſhall eſtabliſh't be,

Wee'l well reward thee for thy curteſy.

He looſt from ſhore, now's Ship did gently glide,

Almoſt i'th middle of the pleaſant Tide:

When, ſpiſsy clouds ore-veild the Stars, the Sails,

Were over-fill'd with storming Southern gales.

The waters roar, with rouling waves; now rain,

Adds to the ſtorm, and joyns the Stars to th' main.

The Marriner, with horrour being ſtruck,

Cries out, What cauſes this unthought ill-luck?

I ſaw no preſage of a coming ſhower,

When Sol departed to his Weſtern bower:

No Swallow hover'd o're the waves, my eyes

Did ſee no Heron: when the Moon did riſe,

She was not black, nor pale, nor Phaebus light,

Abated of its luſtre near the night.

Theſe words diſturbed were, by th' ſtorming rain,

And by the raging waves oth' foamy main:

The Ship was neer o're-turned by the blast,

The Waves had almoſt covered the Maſt.

The Marriner with ſtretcht-out hands to Heaven,

Implored thence the divine aid. What even

Thou wicked wretch, doſt pray? (ſayes one

Oth' five) ceaſe Sirrah, and let God alone:

And then took up an heavy Row, which th' poor

Unhappy Man had us'd to wield before;

With which his ſhoulders he ſo baſted o're,

That even unto death he beat him ſore.

At laſt the Devils wiles appear'd; 'twas plain,

There did no part oth' fraud unſeen remain.

Their bodies vaniſht into the whirling Wind,

Nothing was left but ſtinking ſmells behind.

Then ſoon the Clouds were drawn, and day appear'd,

The Winds allayed and the weather clear'd.

Frighted herewith, e'n ſenſeleſse he doth bie,

With's Ship toth' ſhore, and there onth' Graſſe doth lye;

'Till Sol appear'd, when by a neighbour ſwain,

Unto his home he is convey'd again.

When telling all to thoſe his friends were by,

Clos'd up his eyes, and ſo is ſaid to dye.

When bright Aurora did next Morn appear,

And with her Crocean Chariot th' sky did clear.

A paſſage like to this, the time except,

And better iſſue to the thing, expect.

When firſt bright Sol on th' top oth' Mountain ſhone,

A traveller 'gan t'journy all alone.

Whilſt he was on the coaſts of Vangion,

Juſt where they placed had the firſt Mile-Stone,

Behold a Coach, all of a ſable hiew,

Filled with Monks, which ſeven horſes drew,

Yoked in order; but one of the four

Wheels, with the axetree, from the Coach were tore.

The Coachman that did rule the reins therein,

Had a moſt rufull noſe, and viſage grim.

The frighted traveller ſtood whilſt it paſt

By him, ſo found they Spectrals were, at laſt

The Coach onth' ſudden, mounted into th' Wind,

When fire and ſmoak did follow it behind.

And the ſad Omens of enſuing war,

A noiſe as arms ith' Ayre did claſh and jar:

He made return toth' City, told it, and t[•]me

It was made known by good authority.

Therefore to you, wh' in other regions dwell,

I thought my meter bound theſe things to tell,

And had they wanted an Interpretation,

I would have made it. Now the German Nation,

By their King's diſcords, heard of nought but jars;

And now their Monks inflamed had the Wars.

This was the Tempeſt, this the disjoynted Wheel,

This was the ſmoak and flame, This joyntly wee'l

Commend unto our God; deſire him lay

Theſe Tempeſts, hee'l be good to them that pray.

MAgdalena Crucia Hiſpana, in the chief City of all Corduba Baetica, in her tender years, was (whether by reaſon of Poverty, or Devotion it is uncertain) by her poor Parents, placed in the Nunnery of St. Clara ▪ (which ſhe afterwards re-built all anew, and endowed with a fair revenue). This Magdalena, I ſay, being inſnared by a Devill that appeared to her in the form of an Aethiop uſing many ſugred and pleaſureable enticements with which tender years are moſt taken; began to converſe very familiarly with him, but with moſt ſevere interminations, that no mortall ſhould be made privy to their familiarity. She converſing with the Devill almoſt every day, grew more in knowledg then could be expected from her youth, and was admired of all that knew her for her ſtupendious knowledg, and ingenuity, and ſingular piety, which the ſmoothneſſe of her behaviour, and the auſterity of her life did ſeem to manifeſt; ſhe had ſcarce attained the age of twelve years when this evill ſpirit, taking the opportunity of bringing her into his full and abſolute poſſeſſion, with glorious and gilded words moved a marriage betwixt them, and eaſily for the experience ſhe had had of her improvement, by his means, was this ambitious girl perſwaded to it. They joyn hands, are married, and at laſt lye together. Magdalena in lieu of a Dower, promiſes him the uſe of her body, to diſcourſe with her, converſe with her, and lye with her. The Aethiop on the other ſide, promiſed to make her a large Dower, and that ſhe ſhould by reaſon of her illuſtrious ſanctity and wiſedome, bear great ſway throughout all Spain for thirty years and upwards, inſomuch that ſhe ſhould excell, or at leaſt equall the moſt famous that ever went before her. Nor would this lying ſpirit, in this particular, ſeem falſe that ſo by this his bride, he might deceive all Spain. And whenſoever they enjoyed their ſtolen delights, his ſervant (for this Aethiop for the honour of the buſineſſe, kept his man) taking her coule, to the life imitated (like ſome ſuppoſititious Sofia) in the Cloiſter abroad, or in the Temple, her countenance, behaviour in walking, ſinging, praying, eating, and all other the like. And if perchance, when he had wearied his Lady with pleaſures, he went (in pretence of looking that things went right in his Mannour) about the World, at his return he told her all that hapned in his travell worth the telling. So ſhe being taken priſoner of Franciſcus King of the Gauls; ſo comming to the Knowledg of Romes being ſack't, and telling ſhe was told it by divine Revelation, ſhe grew in great eſteem with the chief and noble Men of the Kingdome, and obtained the dignity of Abbeſſe, all the other Nuns willingly yielding to ſuch eminent ſanctity: and entertaining the buſineſſe with exceeding joy in that they conceived great part of the glory, redounded to them who were her inſtructours. She was famous for many miracles, but thoſe onely luſory, and vain fancies. In a ſolemn pomp upon a feaſt day, ſhe was taken up into the Ayre three or four cubits high, and often holding the Image of the bleſſed child Jeſus in her arms, making her eyes the Sluces from whence Rivers of tears iſſued, ſhe did ſuddenly extend the excreſcency of her hair unto her heels, and by degrees did vaniſh away. And as often as the Monks at ſet times and ſeaſons, did take the Sacrament in the Euchariſt-basket, there alwaies wanted one of the round pieces of the myſticall bread (being firſt of all diligently reckoned): which Magdalene did openly ſhew that ſhe had it in her mouth, and that ſhe received it by the adminiſtration of Angels. Hence ſo much was the fame of her ſanctity ſpread abroad that High-Prieſts, Emperours, Kings by their letters commended themſelves to her prayers, and therefore did Charls the fifth's Queen take great care that her Son Phillip ſhould be wrapped in thoſe ſwathing clothes, which Magdalene had ſanctifyed by her prayers. Thirty years at the leaſt being ſpent in this diabolicall marriage, at length in the year of our Lord, 1546. by Gods bleſſing and favour, and not by reaſon of her Merit, Magdalene returned to her ſelf, and began to deteſt the Devill, but the Aethiop taking grievouſly her apoſtacy, and after diverſe manners tormenting her, ſhe, beyond all expectation freely diſcovered her wickedneſſe, to them whom they call the viſitors of that Order, and to them ſhe confeſſed her ſin, implored help, and was by them impriſoned. Neither did the Devill, notwithſtanding all this, leave the place, but at morning prayers to the great wonder and amazement of the Monks, was preſent in the ſhape and veſture of Magdalene, and oft did perform other her offices. The Monk now abhorring their Abatteſſe, whom for twelve years they had entertained, at the laſt they were very importunate that the whole manner being found out, Magdalene might be expelled the Cloiſter, that ſo thoſe enchantments might ceaſe. Neither was there any great puniſhment inflicted on her, becauſe of her ſerious repentance and ingenuous confeſſion; and that, As by her feigned and daemoniacal ſanctity, ſhe had encreaſed the ſuperſtition of many, So by her true and Chriſtian penitency, ſhe ſhewed by this memorable example, that the fountains and floud-gates of Gods mercy are not dam'd up, or ſhut to any repentant ſinner.

IN the year 1532. a Noble man out of his tyrannicall malice commanded one of the country men which he had power over, that he ſhould carry home a great Oak out of the wood at once by his horſe-Cart, and threatned him ſore if he did not execute his command; the clown eaſily underſtanding that it was utterly unpoſſible for him to obey his Maſters precept, entred the Wood with great ſighs, and ſad complaints: there came to him a Devill, haveing taken upon him a humane ſhape, and enquired of him the cauſe of his grief, to whom the ruſtick revealed the thing in order. The Devill bad him be of good cheer, and return to his houſe, he would bring the Oak to his Maſters houſe without delay; the Clown was ſcarce got home ere the Devill threw the huge Oak loadned with thick boughs, a thwart before the houſe of the Noble man, and ſhut up the paſſage by reaſon of the thickneſſe of the Tree boughs; and, when the Oak had contracted an adamant-like hardneſſe, neither could it by any ſtrength or Art be cut, the Noble man was glad to break a wall on the other ſide of the houſe, and to make a new gate in his other houſes, not without great trouble and coſt. Fincelius, book 2.

THere appeared to a certain honeſt Matron, a widow, a kinſwoman to Phillip Melancthon, ſitting alone in her Parlour, her Husband being dead a day or two before, having for his companion a Monk of tall ſtature. The husband ſpoke to his wife with all the ſugred and loving expreſſions he could, ſaying, Be of good comfort my Wife, for I am thy Husband, and weighty buſineſſes have compelled me to come to thee; when he had almoſt talked with her a whole hour, he exhorted her that ſhe would take care that Maſſe ſhould be celebrated for him being dead; and going away, he importun'd her that ſhe ſhould reach forth her right hand to him, which being reached out, he coloured it as black as a coal and her hand was marked and blotted with that colour all her life after. Fincelius, Book 2.

IN the year 1555. there was a ſpectrum appeard after this manner. At Brunſviga in the Village of Gehern, two miles diſtant from Blomenaw there was a certain country man, being imployed with his horſes and Cart, going into the wood, ſaw before the entrance of the wood, ſome troops of horſemen, harneſſed all with black armour, whereat being terrified, he ran back to his houſe and reported that a great troop of Souldiers appeared abroad; the Elders therefore and the Miniſter of the Word there, accompanying them, haſtily went forth, and almoſt a hundred perſons (ſome men and ſome women) went with them, and did ſee theſe horſemen, and they reckoned them to be about fourteen troops, which immediately divided themſelves into two companies, and they being Marſhalled into order, one company ſtood oppoſite to the other. At the laſt there iſſued out a tall man of a black hue very formidable, out of each company, and both of them lighting from their horſes, did view accurately each company. Which being done, they mounted their horſes again, the Army being ſet in rank and file, and the troops ſet againſt one another, the horſemen went forward, and filled the whole camp; the country men were ſpectatours of their march untill night came on. But when they heard no further at that time of any war or marching of the foot or horſemen, they all agreed that it was a prodigy from the Devill, or a ſign of Gods anger. Fincelius, firſt Book of Miracles.

IN the year 1567. in Trawtenaw, a City of Bohemia, there was one Stephen Hubener, that gathered ſuch great Riches, built ſuch ſtately houſes, and was ſo ſucceſſefull that all admired. And at laſt falling ſick, dyed, and was very honourably inter'd. But a ſhort while after his death and buriall, his body (or that which is more likely, the Devill by his Diabolicall power, carried about his body) did pinch many men with ſuch ſtrait embracements, that many of them died, yet diverſe recovered again, who all with one conſent confeſſed that they were thus claſped or beclipped by this rich man, in that very habit in which they had ſeen him alive, therefore the Magiſtrate of that place, that he might void or lay this Satanical ſight, commanded the body of that man to be digged out of the grave, after he had lain in the Earth twenty weeks, yet was not corrupted or rotten, but fat, as young and well fed bodies uſe to be; the body was delivered to the Hangman, to be carried away to the place of execution, where he cut off his head with his Axe, and anatomizing him, took out his heart, and did cleave it: there iſſued out of his body bloud, as if he had been alive (witch-like) to ſuſtain puniſhment, therefore the Hangman threw the body into the fire, a great company ſtanding by, his head being bound to his feet, and ſo he tyed neck and heels.

ABout two hundred years ſince, in Hammel, a Town in Germany, the Devill in the likeneſſe of a man walked about the ſtreets of the City, playing many youthfull pranks, inticed many boyes and girls to him, and drawing them without the City gates unto a bordering mountain, he together with them vaniſhed away: which when it was told to the Citizens, by a wench which was afar off, and ſecure, they with great care ſought their children in the Rivers, woods, and all about the Country, but none ever knew why or how they were thus deprived of them. Which Hiſtory is recorded in the Annals of that forementioned City, and is read by many Famous and illuſtrious men. Fincelius, firſt book.

ON a time the Devill made a great moan and complaint as though he was afflicted by ſome terrible pain, ſaying, he was the Soul of this and the other man, that he might delude men, there are very many Hiſtories of this kind, and we have reckoned ſome before. Peter Mamorius ſaith, there was a thing happened about the River at Vienna in France, in ſome houſes of Capland, in the year 1458. that the Devil did give out, he was the Soul of one deceaſed, filling all places with his ſighs, clamours and lamentations, wiſhing he had ſome prayers made for him, and that pilgrimages might be undergone, and declaring very many other things, But, ſaid one to him, If thou wouldeſt have us to believe thee; ſay, Have mercy on me O God according to thy great mercy in Chriſt: He made anſwer, he could not do ſo; then they that ſtood by mocked him, and he being fretted went away.

D. Bartholomew Fayus writes, when Nicolas Alberia Vervinenſis, had prayers made at his Grand-fathers grave, there came out of the ground a man wrapped with a ſheet, who ſpoke to a woman, and told her, he was her Grandfather; and, that he might be delivered from Purgatory, it was needfull that they ſhould ſing Maſſe, and have a Progreſſion into the houſe of the Virgin Mary; then uncovering himſelf, ſhe ſaw he was her Grandfather; then ſhe procured a great company of Maſſes to be ſaid: but when ſhe ceaſed from their celebration, ſhe was grievouſly tormented, and at laſt he confeſſed that he was Beelzebub. But this ſtory being blazed about all France, I ſhall ſay no more of it. But now ſee another new ſtory which is well-known to the Citizens of Paris, alſo printed, which happened at Lutetia, at the ſign of the Red Horſe in the Street of St. Honoratus.

A certain man called Metaxarius, when he ſaw a Neece of his who was an Orphan, he took her home. Whilſt ſhe prayed at her father Gervaſe's grave, the Devill met her in the ſhape of a tall man of black colour, and taking her by the hand, ſaid; Friend, do not fear, thy father and thy Mother are in a good place. But yet, there ſhould ſome Maſſes be ſaid, and ſhe ſhould go a pilgrimage to our Queen and Lady of vertues, and ſo ſtraightway they ſhould go to Paradiſe, to the Virgin: She asking who he was; he gave this anſwer, That he was Satan, and admoniſhed her leaſt ſhe ſhould be afraid: the maid did what he commanded, which done, Satan bad her take a pilgrimage to St. James. To whom ſhe ſaid, I cannot take ſuch a long journey: from that time Satan gave not over importunately to urge her, and familiarly calling her, ſaid, How cruell thou art; ſaying, ſhe will not put her ſhears into her boſome for me, which when ſhe had done ſo to ſatisfy him, that ſhe might free her ſelf from his importunity, he furthermore asked that ſhe would give him ſomething; at the laſt proceeding, ſo far that he asked one of her hairs; ſhe gave him one: ſometimes he aſſayed to perſwade her to drown her ſelf, and at another time to ſtrangle her ſelf, and he putting a rope about her neck, had been choaked if ſhe had not cryed out, and ſometimes her Uncle deſirous to defend her, was ſo beaten, he knew not by whom, that he lay ſick above 15. dayes, and once the Evill ſpirit offered to lye with her and to offer violence to her chaſtity, but ſhe ſtrongly reſiſting, was ſo beaten with his ſtripes that the bloud guſhed out of her body in divers places. Amongſt thoſe that ſaw her, there was a certain Secretary of the Biſhop of Valenti[•]e named Choinius, who told the maid that the beſt way to drive the Divell away, was, not to give anſwer to his words, although he bad her pray to God, which he never did, but after a blaſphemous manner, or mocking that devotion, uſing it to created beings; the Devill ſeeing that the maid would not anſwer him, and that he could do no good of her in that caſe, took her and threw her upon the ground, and from that time ſhe never ſaw him after. Bodin relates theſe things in his Treatiſe of Magicall Demon. Book 3. chap. 6.

MIchael Curopalates Rancabes Imp. had a certain maid that was his bond-ſervant, which at an Eclipſe, or conjunction of the Moon with the Sun, was ſtruck with Madneſſe, and cryed to the Emperour, Deſcend, deſcend, and give place to others: this being often done, made the Emperour afraid, therefore taking counſell of his ſervant Theodatus Michael F. asked the wench that was mad, to what houſe of the Palatinate that might belong or concern, and by what ſignes and tokens he might know, When the maid was in her frantick fit; and asked, ſhe did intimate and ſignify the Armenian Lion namely, and deſcribed its marks and its faſhion. But when ſhe commanded Theodatus to come down from his Tower, ſhe did Prophecy of two men which ſhould meet him, whereof one of them ſitting on a Mule ſhould be he that ſhould poſſeſſe and enjoy the Kingdome. Theodatus went to that appointed place, to ſearch about the thing, and there knew the man by his token which the girl had before taught them, and ſo they perceived that ſhe did not prophecy falſe, by reaſon that ſhe was inſpired by the Devill, by whom ſhe was poſſeſſed. Cedrenus and Zonaras, tome 3.

ERaſmus Roterdamus in an Oration which he writ in the praiſe of Phyſick, ſaith, that he ſaw a Man, one Phliarius Poletanus by name, who being an Italian, and not at all skilled in the Dutch, yet perfectly did ſpeak that language, as though he had been poſſeſſed by the Devill. Wherefore he was taken in hand by a famous Panacean Phyſitian, and giving him Phyſick, brought out of him a great ſort of Worms, and ſo freed the man of his diſeaſe, and alſo deprived him of his Germain language. Cardan de Rer. var. Book 8. chap. 43.

NOrbertus at Nigella uſing exorciſms to diſpoſſeſſe a certain maid that was poſſeſſed with the Devill, was derided by him, who did repeat the Canticles from one end to the other, in the mouth of the girl, and after did Interpret it in the Latine and Germain tongue; but at laſt a Biſhop ſharply withſtanding him, he was expelled out of her in the year 1122. As the continuator of Sigebert hath it.

IN Italy there was a certain Virgin poſſeſſed by the Devill, and utterly ignorant of the Latine Tongue, and being asked by Lazarus Bonamicus, a Bononian Profeſſour, which was the beſt Verſe in Virgill, ſhe anſwered, or rather the Devill out of her.

Diſcite juſtitiam moniti, & non temnere divos.

Be warn'd to learn right, and obey the gods.

Manlius, firſt Book by the relation of Phil. Melancth.

IN a Wilderneſſe of the Countrey of Tingut the voices of Devils and ſpirits are heard, who call thoſe by their own names who are walking alone, or elſe wandring aſide from their company, and feigns the voices of their companions, and ſo miſleading them out of their way, he hurries them into deſtructions gulph, ſometimes a conſort of muſicall inſtruments are heard, but more oftner the noiſe of Drums. Munſters Coſmograph. Book 5.

THere was a certain Citizen of Erphord that for ſome years together kept a Crow in his houſe, and when he ſaw any ſilent or ſorrowfull, he uſed theſe words after a jeſting manner; O my Crow, what makes thee ſo ſad, what thinkeſt thou of? To which, beyond all expectation, the Crow, or the Devill in it, clearly, and with a lively voice, recited a Verſe out of the 77. Pſalm, I have thought of old, and I have had eternity in my mind, and thus the Devill ſpoke out of the Crow. Caſpar Goldw. in his Book of Miracles.

HIeronimus Cardanus told his Father that there appeared ſeven ſpirits which did diſpute with him about divers wonderfull things, and did enucleate and unmask hidden myſteries that were before unknown out of the Manuſcript writings of Averroes, of Phyſitians principles.

IN the raign of Trajan, a Crow, but rather the Devill out of the Crow, began to ſpeak with humane voice, and cryed out of the Capitol in Greek, [〈 in non-Latin alphabet 〉], omnia bellè ſe habebunt, i. e. All things ſhall be well; from whence came that diſtick of an unknown Authour.

Tarpeio quondam conſedit culmine cornix,

Est bene non potuit dicere, dixit Erit.

Engliſhed thus,

A Chough did from Tarpeia's top foretell;

Though things now are not, yet they ſhall be well.

A Moſt certain argument to prove that thoſe men are poſſeſſed, is, they ſpeak thoſe tongues which they never learnt: Bodin ſaith, there was one whoſe name was Samuel, being but twelve years of age in the Village of Wantelet ad Laod, he was the Son of a Noble man, Lord of the Land, who was poſſeſſed of the Devill a Month after his Mothers death, and grievouſly vexed and buffe[•]ted, alſo the Devill had power over his body, and if any one would withdraw the bo[••] he did retract him again by violence, his father would not have him exorciſed (for Religion's ſake which he profeſſed). And whether or no he was freed from it, the twelfth or thirteenth year he was paſt, in which the woman of Vervinens was poſſeſſed by an evill ſpirit, but ſhe had an exorciſm I know not: which Hiſtory I paſſe over, becauſe it was related in diverſe books, which are now printed. Italy and Spain abounds with ſuch demoniacal perſons which had need be bound up in chains; thoſe can ſpeak Greek and Latine, and other tongues which they never learnt (or which is more likely, the Devill ſpeaks in them): for if at any time that Woman of Vervinenſis had put out her tongue a great length, the ſpirit then ſpoke moſt Eloquently. Melancthon reports that he ſaw a woman in Saxony that was poſſeſſed, who could neither read nor write, yet did ſpeak Greek and Latine, and Propheſie of that cruell war in Saxony, ſaying; Great miſery ſhall come upon this Country, and Famine upon this people. Fernelius, in his book of the ſecret cauſes of things, tells, that he ſaw a poſſeſſed Boy ſpeaking Greek, for all that he knew no letters. Hippocrates, in his Book De Sacro morbo, thought it to be the falling ſickneſſe, but ſome afterwards in Greek did accurately note the difference; For thoſe who were poſſeſſed ſpoke divers languages, and propheſied, which could not be obſerved in thoſe who had the falling ſickneſſe.

IN the reign of Argyropolis Emperour of Rome in the Thracian Province at the bottome of the Fountain of Curena, there was a miſerable dolefull noiſe heard, mixed with howlings and lamentations not onely for once or twice, but continually dayes and nights from March to July. And when ſome came to ſee the place from whence the voice was heard, there was another howling thwarted them. I ſuppoſe this miracle did foretell the ſlaughter of the Romans in Cocloſyria. Cedrenus.

CAlligraphus, a reverend man of Alexandria, going out of his houſe in the night time, at midnight he ſaw brazen ſtatues ſpeaking with a loud voice, that Mauritius the Emperour of Constantinople was ſlain, together with his children at Byzantium: going forth in the morning, he related it to Augustulus, who warned him not to tell it to any, and preſcribing a day, in the ninth day, there came a Meſſenger declaring the death of Mauritius. Then Augustulus did publiſh to the people the Devills Prophecy. Paul. Diacon. Book 17. of Romane Hiſtory; and Nicephorus, Book 18. Chap. 41.

HIrcanus ▪ 3d Captain of the Jews, and High Prieſt, when he had deputed his two ſons, Ariſtobulus and Antigonus to the ſiege of Samaria, and the Samaritans having implored help of Antiochus Cyzicenus, it was reported that in the very ſame day in which his ſons had entred battell with Cyzicenus, the High Prieſt being alone in the Temple, heard a voice that mentioned the new gotten victory of Antioch by his ſons, which he [•]and by going forth publiſhed to the people, and a while after his Oracle came certainly to paſſe. Joſephus Book 13. chap. 18.

WHen the Romans in a great battell with the Tarquinians ſent away L. Junius Brutus Conſull, but in the following night, ſuch an affrightment ſeized upon the Enemies, The Tarquinians and the Vejentes in ſilent troops returned home as conquer'd men. The report is, that in the next night after the battell out of the next wood (which Livy calls Arſ[•]a, and Dyoniſius ſaid it was a Holy wood) a loud voice was heard whether it was the voice of a Faune or Silvaine it could not be reſolved, which happened more then once in the Hetruſian war, which prodigy did ſo affright the enemies that they yielded themſelves as conquer'd. Sabellicus Book 7. Ennead 2. Valerius Book 1. chap. 8.

IN that day which Caeſar fought with Pompey at Pharſalia, C. Cornelius of Patavia, being Augur, when he had taken augury, at the firſt ſight ſuddenly turning to thoſe that were by him; ſaid, now the buſineſſe is done, now the men begin their work, and trying his augury the ſecond time, he with a loud voice cryed out; O Caeſar, Thou overcomeſt, they that ſtood about him, admiring at the thing he took the Crown from off his head, and ſwore he would not put it on again untill the buſineſſe made his art believed or credited. Livius and Plutarch in Caeſar and Pliny, ſaith, there ſuch a noiſe came when two armies were fighting one againſt the other to the augurs ſitting on the Patavian Mountains, being bold to affirm by that, either the world would be diſſolved quickly, or Caeſar was fighting with Pompey. Sabellicus Book 7. Ennead. 6. out of the 15th Book of Gellius chap. 18.

WHen Antonius fell from Domitius, and a great war was expected in Germany, the City being affrighted, and the people of themſelves without any other author, diſperſed the ſame of the victory, and a report going throughout Rome that Antonius was killed, and that no part of his army was left alive, it was ſo really believed that a great part of the Magiſtrates ſacrificed. But when the Authour of the rumour was ſought out, but none appeared, but the news was put off from one to another, every one clearing themſelves of it, and being as it were labrynthed, and plunged in a vaſt Ocean, they could not make it appear from what original or Fountain it proceeded, the fame of which quickly overſpread the City. But a Meſſenger and letters meeting Domitian in his journey, leading out the Legions to war, intimating victory, ſo that one day was the day of Trophyes and of Fame too, in places diſtant more then two thouſand five hundred Miles. Plutarchus in Aemilio.

SOſipatra a woman of Alexandrina, at a certain time being amongſt her acquaintance, and a diſputation ariſing about the Soul, ſhe was wrapt by a certain fury ſuddenly, ſhe ſeemed as though her voice was taken away, and was for a while dumb, by and by ſhe began to cry out, My Cozen Philometor being tranſported in a Charriot, is now ore-turn'd in a thorny place, and hath hurt his ellow and his hands are wounded, and a certain man complaining, the thing was a while after known which confirmed the truth. Eunapius in Aedeſio.

THamus an Egyptian Pilot, ſayling to Rome late at night near the Echinad Iſlands, night being far ſpent, heard the voice of an unknown Author, which cal'd him by his own name: they that were in the ſhip were all amazed, and when it called the third time he anſwered; then ſaith the voice, When thou comeſt into the next Iſland, the voice being heard as if it were on the foredeck. Thamus being aſtoniſhed, and religiouſly given, obeyed its commands, and immediately after it had given its precepts, ſuch howling, mourning, and lamentations was heard in the Ayre, that all thereabouts was almoſt dead with fear. The news quickly arrived at Rome, and Tiberius Caeſar commanded Thamus to be brought before him, and examined, that he might know the truth of it; the Augures and High Prieſts conſulting about it, they anſwered, Pana perhaps was born of Mercury and Penelope. Plutarch relates this in his book of Oracles, which Oracles then were made dumb, in which place although we may acknowledge the ſubtily of Satan, and the Devill being buſied about bringing the death of Chriſt into queſtion, and to mock it by ſuch a fiction, except he would by Pans death infer that mens Souls after death ſhould be deſtroyed, or annihilated.

MOnobazus the King of the Adiabenians, his ſirname was Barles, being in love with Helens ſiſter, married her, and of her had Monobazus, and other children of other wives. At the laſt lying with his wife big with child, and laying his hand upon his wives belly, he thought he heard a certain voice bidding him to take off his hand from her belly, leſt he ſhould oppreſſe her young; which as it was begun with divine providence, ſo it was likely to have a proſperous end. He was affrighted with this voice, and ſhewed the thing inſtantly to his wife, and he called the Son Izatch that was born at that birth; And by reaſon of this prediction he made him Heyre to the Kingdome. But he together with his mother embracing the Jewiſh Religion, reſtored Artabanus the King, again to the Parthian Kingdome, and fortunately fought againſt the Arabians and Parthians in the 55. year of his age and 24. of his reign, he died and left the Kingdome to his Brother Monobazus. Ex Joſeph. Book 20. chap. 2.

NIcephorus Phaeus the Emperour, did fortify the Palace of the Conſtantinopolitan Tower, in which it was foretold him that he ſhould dye. At what time the walls of the Palace was builded, in the night ſeaſon a certain man ſailing on the Sea, cryed out after this manner: O Emperour, thou makeſt up thy walls, and although thou raiſeſt them up to Heaven, whilſt that which is within is evill, the City may be eaſily taken: He that ſpoke thoſe things, was a long time and very much ſought after, but never could be found out, the wall was finiſhed, he periſhed that ſame day that he had the keyes delivered by him that had the buſineſſe committed to him. Cedrenus.

WHen Opicinus Cacia Novaria, being very thoughtfull or Melancholly, walked alone in his houſe at noon-tide, he heard ſomething call him by his name, but ſaw no Man, and afterwards ſaid, Wouldſt thou be willing that thy Son ſhould dye? To whom he anſwered, (having no time to conſider of it) he would, but afterwards coming to himſelf, quickly denyed that which he had aſſented to, and was very ſorry for the cruelty of the prodigy; therefore within three dayes his ſon John Baptiſt having no more, fell ſick, and two dayes after dyed. Fulgoſus, Book 1. chap. 4.

BEfore Neroes death, there was a confuſed murmure mixed with laughter, and a tumult in the Theater with great mourning was heard when no man was there. In Albania it rained bloud, and both the dores of Mauſeolus (in which were the Tombs of the Caeſars, he being the laſt of that ſtock) and the dores of his bed of their own accord flew open, out of which there was heard a voice calling Nero to him. Xiphilinus ex Dione.

M. Antonius Majoragius reported that in the Moneth of Aprill there was heard, in Eupilus Lake, a ſound, or voice crying after this ſort, Oh, oh, oh, oh, oh; The firſt part of which had a Muſicians ſong, the latter part of the voice had their brief, and in thoſe years, nor in any other, were there ever a more plentifull encreaſe of Wine, Wheat, and other things. Cardane Book 15. chap. 85. de rerum Varietate.

THere appeared to Hircanus the Captain of the Jews, and being alſo High Prieſt, a certain ſight, which enquired about his ſucceſſour, being carefull of Ariſtobulus and Antigonus his eldeſt, which he loved above all their other brethren. But when God had ſhewed the picture of Alexander, the youngeſt ſorrowfull that he ſhould be ſucceſſefull and proſperous in all his proceedings, commanded that he ſhould be brought out of Galilee, leſt he ſhould be in any capacity of having the Kingdome after him, but the event made the Oracle be believed, for he was poſſeſſed of the Kingdome after Ariſtobulus who before had ſlain Antigonus, and killed the other brother that withſtood him, but the other that was contented with a private life he honoured, Joſephus, Book 13. chap. 20.

BEfore Camillus's baniſhment M. Cedicitius a vulgar perſon declared, or gave it out, that in the night before he was called out of his way (which they call the new way) by a loud voice and looking back, and ſeeing no man, he heard a voice greater then a mans, which ſpoke thus to him: Go to M. Cedicitius, and tell the Tribunitian Souldiers, betimes in the morning, they may expect the French within a few dayes, The Tribunes deſpiſed and laughed at thoſe relations. A little after this came Camillus's diſtreſſe, and the Invaſion of the French. Plutarch. in Camillo; et Sabellicus, book 9. Ennead. 3.

LYcurgus hapned to come to Olympia, and was a ſpectator of the games there: it is reported that this befell him, viz. that there was a voice like the voice of a man behind him rebuking him and wondring at him why he did not ſtir up his Citizens to celebrate that ſolemnity, he turned himſelf about, and finding no man that ſpoke to him, then he was perſwaded it was a divine voice, and gathered Iphitus and his companions to himſelf, and made a great feaſt by which the ſolemnity became much more remarkable. Plutarchus in Lycurgo.

CAſsius Chaerea, captain of the Guard, with ſome others, made a conſpiracy againſt Caligula. And when he was going into the Court, he heard a voice from among the multitude, commanding him to perfect their deſignes, the Gods being their aſſiſtants. At firſt he ſuſpected that their plot was betrayed by ſome of the Conſpirators, but afterwards he perceived, that he was incited thereunto, either by ſome that knew it, or by an Oracle from God. On the 3d day therefore they ſlew Caius Circenſis. Joſephus, lib. 19. cap. 1.

PErtharis, King Arithpertus his Son, who being baniſhed by Grimoaldus, and in his baniſhment ſailing into Britain, was warn'd by an unknown voice, that Grimoaldus being dead by Phlebotomy, he ſhould ſeek for his fathers Kingdome. Whereat being moved, though he knew not the Authour, yet returning into Italy, within three Moneths after the death of Grimoaldus, he was made King of the Lombards. Platina in Dono.

C. Hoſtilius Mancinus the Conſull, going into Spain, as he was taking Ship at Hercules his Haven, whither he went on foot, this ſounded in his ears: Mancinus, ſtay. He being affrighted herewith, turn'd his journy, and went unto Genoa; and when he had there ſhipped himſelf, a huge great Snake appeared to him, and preſently vaniſht out of ſight. He being conquer'd by the Numantes, yielded baſely. Valerius Max. lib. 1. cap. 6.

HEnry the third being Emperour, kept the Feaſt of Pentecoſt at the City Ments in Almaine. Where aroſe a diſſention between the ſervants of the Archbiſhop of Mogun, and the ſervants of Abbas Fuld, about their hire. They went from words to blows, and fighting with Swords, they polluted the Temple with mans bloud. The Biſhops running to them, brake off this bloudy battle, and again purged the Temple. The tumult being afterwards pacified, when they ſang, Thou haſt made this day glorious. The Devill was heard to cry aloud through the Temple. I have made this day quarrelſome. The Emperour amazed at this ſtrange noiſe, endeavoured to force away the Devill by giving many Alms, and he himſelf with his Nobles, diſtributed to the poor thoſe dainties which were provided for his own Court. Nauclerus, Volumine 2. Generatione 36.

WHen (Rome being pillaged and undone by a home bred conſpiracy) Conſtans the Emperour had remained ſix years in Sicily, he died at Sarogaſa a City thereof, in a Bath called Daphne. For one Andreas went with him into the Bath, and killed the Emperour by throwing down a Veſſel on his head as he was wiping him. Conſtans his death was known in the City the ſame day he died by a voice coming forth out of the Ayre. Zonaras & Cedrenus.

BOdin ſaith of Conſtantinus, who is accounted amongſt the skillfulleſt workmen of the Mettal-Art in France, and is the moſt famous in all the Kingdome. I have heard his comrades, when blowing a long time, no hope or likelihood of any good appeared, ask advice from the Devill, if they did right, and might accompliſh what they deſired: But he replyed in one word, Travaillez, take the pains; the blowers being animated with this, blew ſo ſtrongly that they brought all to nothing; and they would ſtill have blowen if Conſtantine had not told them this was the Devills uſual cuſtome, to anſwer doubtfully: But that word, Take the pains, imployed that Alchymy ſhould be laid aſide, and he ſhould fall to ſome labour, and honeſt Art or ſcience commodious to get a living: he is a mad man, that thinks Gold can ſo quickly be made, in making whereof nature ſpends more then a thouſand years.

A Souldier gave a Horſe to his kinſman, that when he died, he ſhould ſell him▪ and give the Money to the poor. He ſold the Horſe and kept the Money to himſelf. Thirty dayes after, his Soul returning; (It was the Devill) ſaith, Thirty dayes have I bin tormented in Hell; but thou, who gaveſt not to the poor what I had thee, ſhalt go thither to day, and I ſhall be tranſlated from thence into Paradiſe. The very ſame day the Devils ſnatcht him away, and 12. dayes after his carcaſe was found in an exceeding high Mountain. Vincentius, lib. 24. cap. 8.

HEctor Boethius in his 8th Book of the Hiſtories of Scot. relates, that in a ſmall Village of Scotland ſcarce 14. Miles diſtant from Aberdene, there was a very beautifull young man made open complaint before the Governour of Aberdene, that he was many Months moleſted and troubled with a ſhe Devill, (as they call it) the handſomeſt that ever he ſaw, and finally when the dores were ſhut ſhe came to him by night, and by her fair ſpeeches forc't him to embrace her: when 'twas almoſt day, ſhe went away making no noiſe, and trying many wayes, he could by no means be freed from that ſo great and baſe vexation. A prudent and devout Biſhop commands the young man immediately to go to ſome other place, and according to the Chriſtian Religion to conform himſelf to prayer, and faſting, more zealouſlly then he uſed to do, hereby he thought the Devill would be put to flight from him, when he ſaw him ſo intent upon all good works. Upon this wholeſome counſell followed good ſucceſſe: Which when the youth had religiouſly performed, within few dayes after he was clearly delivered from theſe Hobgoblins. So the He-Devill did no longer trouble the Woman of Navete, after her confeſſion, and holy Communion which accompany prayer and faſting. Legitur in vitâ Divi Bernhardi. Vierus, lib. 4. cap. 27.

A Certain Maid in Burgus poſſeſt with Melancholly, acknowledged that ſhe was haunted with Vergilius his Ghoſt, having for a long while conjured againſt it; which we may the more eaſily believe, becauſe ſhe was a plain girl, very ſincere, and one who never went abroad; Conjuration not at all prevailing, a Phyſitian gave her at firſt ſome artificiall Medicines, then ſome others to ſtrengthen her, and ſo ſhe was reſtored. Vierus, lib. 4. c. 23. de praeſtigiis Daemonum.

PHilippus Weſſelich Colonienſis, A Monk of the Abbey called Knechtenſtein an upright and pure perſon about the year 1550: was miſerably and ſundry wayes tortured by a Ghoſt, which brought back again the lean Abbot, dead many years before. Sometimes he was carried under the roof of the houſe, ſometimes he was thruſt between the rafters over the Bell, oftentimes he was on a ſudden conveyed through the wall. On a time he was found, his body being laid over a pond, and his head lying upon the land. At the laſt, out comes the Ghoſt, relating the cauſe of his long and manifold trouble: to wit, that this was that Abbot Mathias Durenſis, ſo many years buried, who tortured him becauſe he had ſo exactly drawn, as 'twere to the life, the Virgin Maries picture, and had not anſwered the coſts and labours of Noveſianus the Limner, who thereby ſuffered much damage. This was true. Hereupon he added the manner how he might be abſolved, viz. that this crime could not be expiated, nor he by any means freed, unleſſe for Religions ſake this Phillip would travail into ſome parts of Germany (whom for his integrity the Devill thought to be a fit inſtrument for his ſports) and three Maſſes were read to procure his liberty, viz. de Trinit. de Domin. and de Temp. The Divines of Colony conſulted to ſatisfy his requeſt, and the reſt of the Monks deſired the ſame of their Abbot Gerard Strailgen Morſenſ. who thought that Phillip was rather to be converted into another opinion by ſounder doctrine, and ſharp reproof, that relying on God the Father of all mercy with a lively Faith, and Chriſt our onely Saviour, he might ſtoutly contemn the impoſtures of the Devill, and tell that Ghoſt returning back, that he was not under his juriſdiction, that he lived under the rule of others, and therefore he could not obſerve his commands. Which being done, The Ghoſ[•] replyed: Tell the Deputy, for he hoped he would confirm his purpoſe. Whereupon the Abbot, when he perceived the Devill to perſevere, and the Monk not confidently enough to reſiſt his illuſions, inſtructed him again, carefully admoniſhing him to repent, and not to be ſo prone to hearken to the ſleights of the Devill: but if he continued to hear thoſe ſpirits, as formerly, he threatned moſt ſeverely to whip him, and heavily to beat him. Hereupon the Ghoſt ſeeing his endeavours to be vain, by reaſon of the Abbots conſtancy, and Phillips mind more elevated with truſt in God againſt the fraudulent and deſtructive policies of the Devill, never came again, but went ſome where elſe. Vierus, Lib. 4. cap. 29.

ANtonius Surquetus Knight, of the moſt Noble order of the Garter, and likewiſe a Counſellour, left behind him a Son, which was baſe born, who afterwards married a wife at Brugus. This woman within a while after ſhe was married, was lamentably tormented by an evill genius, inſomuch that whitherſoever ſhe went, though in the midſt of good and honeſt Matrons, ſhe was ſnatcht out of their company, and hal'd out of one Chamber into another, and oftentimes conveyed away, ſometimes into this hole, ſometimes into that, notwithſtanding all that were preſent did with all reluctancy and might endeavour to hold her faſt: yet all this was without any great harm, or prejudice to her body. Every body believed, and were perſwaded that this befell to her by a drab, that envied her Husband, with whom formerly ſhe was in love withall, for he was indeed (as I may ſo ſay) another Narciſſus. In this interim ſhe was with child, nevertheleſſe was ſhe thus ill-handled. Her time of delivery being at hand, when there was but one onely woman with her, and ſhe ſent away the ſervant to call the Midwife, this Harlot ſeemed to come in unto her, and performed the Midwifes office for her. She for very grief and trouble of mind ſwounded away: when ſhe came to her ſelf, ſhe felt that ſhe was delivered of her burden: but the child appeared not; every body exceedingly wondring at it. But the day after, it happened that when ſhe awaked, ſhe found the Babe by her in the Bed, ſwadled up, which ſhe often ſuckled. But not long after, when ſhe was aſleep, the Infant was taken away from her, and never afterwards found. They ſaid, (I know not what) Papers with Magick notes were found in the dore-lock. Historiam recenſet Vierus, Lib. 2. cap. 48. de praeſtig. Daemon.

A Religious maid whoſe name was Judith, was by the Devill moſt cruelly writhed with Convulſion fits, and her jaws clang together ſo, that ſhe could not eat; her tongue alſo ſometimes was ſo reſtrained that ſhe could not ſpeak, but made a moſt hideous and dreadfull noiſe. Idem, lib. 3. cap. 13.

A Certain Country Prieſt living at Durweis, about Eſweiler, did confidently promiſe, that he would ſet at quiet a pretty young maid named Helena, which was haunted with a Devill, in a Village called Loes, ſcituated by Aldenhovia, ſome of his neighbouring Prieſts being convocated to this ſolemn ſight; and ſtrange wonder. At laſt the Devill told this Exorciſt having for ſome while taken great pains to little or no purpoſe in diſturbing him, that he muſt now deſiſt, for about the glaſſe which was ſet to illuſtrate him, were many of his co-partners, which would confirm him. This poor Prieſt giving credence to this father of lies, goes about by the glaſſe to force them away, but when he perceived that he laboured in vain, being very angry, he brake out into this ſpeech, If thou canſt go out of one Chriſtian into another, come forth out of her into me. To whom the Devill preſently replyed; What need I tempt him, whom at the laſt day I am certain, is my proper right to enjoy. Afterwards being deſirous to know what the Devills opinion was concerning the Maſſe, Johannes Sartorius Parochus in Leon, askt him in plain Engliſh, Why this little maid inſtantly at the ringing of the Bell to Maſſe, was alwaies by him brought into the Temple. To this queſtion he ſaid, He could not preſently make his anſwer, but he would conſider on it. Actus hic celebratus, Anno 1559. circiter 17. Augusti. Vierus, lib. 4. cap. 21. de praeſtigiis Daemonum.

THe Nuns of Ventetus ſhut up cloſe in the County of Horn ▪ were cruelly handled by an evill ſpirit. A poor woman in Lent time borrowed three Meaſures of Salt of the Virgins, and reſtored almoſt twice as much about Eaſter. Here in the bed-chamber were found ſmall white balls, as 'twere ſeeds pargetted over with Sugar, but being taſted, they were ſalt. In the ſame place they took notice of a Ghoſt walking there, and groaning, they heard alſo that many Virgins were called to ariſe, and to go with her to the fire advertiſing them, that ſhe was not well. If at any time they took the Chamberpot to make water, it was by force taken from them, and they watered their bed. Sometimes they were haled by the feet out of their beds, and were tickled at the Soles of their Feet, that with overmuch laughter they were ready to dye. Some had pieces of fleſh pul'd off, many had their legs, arms, and Faces writhed the contrary way. Some were ſo tormented, though for fifty and odde dayes they eat nothing but Turnep Porrage without bread, yet they ſpued up ſuch abundance of black ſtuffe, like Ink it ſelf ſo ſharp, that it took off the skin from their Mouth. Some were lifted up above a Mans height, and inſtantly thrown down again. When about 13. friends came to viſit and comfort them that were ſick, they fell down from the Table, not ſpeaking a word nor ſenſible thereof; others lay as if they were dead with their legs and arms Croſſe; one was lift up aloft, and although ſome ſtanding by, ſtrugled to ſave her with their hands, yet was ſhe ſnatcht away above their heads, and thrown down headlong again. Some went upon their toes, as if they had no feet, or at leaſt no uſe of them. They climb'd Trees alſo like Cats, and came down again from them without any alteration of their body. It happened likewiſe, that the Governeſſe of the Monaſtery (which they call the Mother) in her perambulation, as ſhe was diſcourſing with Margaret, Counteſs of Burenſ. was hurt on her thigh; The wound was black and blue, but was healed again. This cruelty continued evidently full three years, which afterwards they concealed. Vide Vierum. lib. 3. cap. 9.

NOt unlike theſe, did the religious Virgins undergo at Colonie, when they were cloyſter'd up in the Monaſtery called Nazareth; to whom yet this was added, That though they were for ſome years before many and ſundry wayes troubled, vexed, and perplexed by the devil; yet in the ſixty fourth year, beſide other Specttrals often appearing in a terrible manner, they oftentimes fell flat downward, the loweſt part of their body jogging up and down, as the manner is in the ſports of Venus, their eyes being all the while ſhut, which afterwards they open'd to their ſhame, where being out of wind by their great pains taking, they took breath. One Gertrud gave a remedy to this diſeaſe, which in the 14th year of her age being included in a Monaſtery, merrily underwent theſe paſtimes in her bed, though every night almoſt with a conſecrated robe ſhe endeavoured to chaſe away her Lover that lay with her. Which ſport, when another Maid that lay in the next bed heard, ſhe trembled all over, and was tortur'd with ſtrange kinds of convulſions; ſometimes in the fit ſhe was blind, and though ſhe ſeem'd to be in her wits, yet ſhe uttered divers things lightly, and deſperately. So did many more beſide her. Thus this ſore ſpread by little and little like an infection, moſt of all when they did not firſt take good counſel. This ſaid Paramour wrote to her Sweet-Heart dreadful Letters, afterwards found by Johannes Vierus, making diligent ſearch in the ſame Colledge. Anno 1562. 25 Maii. Vierus lib. 3. cap. 11. de praeſtig. Daemonum.

A Virgin of a very noble Family, being very much grieved, that ſhe could not obtain the conſent of her Parents and Friends to marry a young Man of a mean Extract, whom ſhe moſt paſſionately loved; as ſhe was walking in much perplexity, for the averſneſs of her relations therein, the Devil, in the ſhape of her Lover, met her, and perſwaded her to go to the Nunnery of St. Bridget near Xanctae. And being there, ſhe ran mad, pranced about, bleated, roar'd, and at laſt was mounted up into the Ayr, and then ſtrangled. This diſtemper grew as it were Epidemical, and infectious amongſt the other Nuns; and at length, from one to another, it ſeiſed upon a Child of the Keeper of the priſon, whom he caught twice as he deſcended, and ſo ſaved him. Vierus lib. 3. cap. 9.

THe Nunnes in Heſimont of Neognagus, for ſome years were haunted, by a ſpirit entring in the night-time into the dormitory or Bed-Chamber, as though he had a great company with him; he did ſeem to play moſt ſweetly on the Harp, that he might allure the Nuns to dance, and then ſomething like a dog leapt into the bed of one of them, whom they ſuſpected therefore of unchaſtity. Vierus ibidem.

I Have ſeen another honourable Colledge on the borders of the Colonienſian Province, where for the ſpace of eight years, a Devill in the ſhape of a dog, ran all about in the day-time, lurking under the veſtures of the religious Nuns, and did ſeem to ſhew by the outward motion of their garments, ſigns of unchaſt actions. Idem lib. 3. cap. 9.

THe Nunnes that were in the Kentorpian Monaſterie near old Mark, in the Earldom of Marchland, near Hammon, were grievouſly tormented with ſtrange Convulſion fits, they breathed out a very ſtinking breath in their fit, or a little after the aſſault of the ſame, which did come upon them ſometimes once a day, ſometimes oftner, and at ſome times troubled them many hours together; the Maids were very ſenſible of the coming of the Convulſion fits, and did often affirm afterwards, that they could diſcern thoſe that ſtood by, one from another, and could hear; but becauſe of the convulſion of the tongue, they could not ſo well ſpeak; ſome were tortured leſs then others: But this was almoſt common amongſt them all▪ That when one of them was toſſed, the reſt alſo ſhould be laid into ſeveral beds, onely hearing a hurly-burly, that they might be vexed in the like miſerable manner. The firſt that began to be tortured, was Anne Zemgaw, who firſt complained of a pain of the left ſide, or the ſpleen, and was therefore thought to be troubled with the Falling-ſickneſſe, went to Ariola, who made her believe they were hurted by the Witchcraft af Elſa the Kamenſian Woman, which afterwards was burned alive with her Mother. Hence the Devil got ſome ſtrength, and did not onely begin to torment them with divers kinds of Convulſions, but alſo to provoke them to bite others, and one another, and that they might ſtrike, and be born up, and caſt down, without hurt, as feathers were, from whence they were ſuppoſed they had no power over themſelves: And if they were withheld from beating or ſtriking, their hearts aked; but if they were let alone, although they did hurt, ſtrike, or bite themſelves, yet they were ſenſible of no harm. And they thought it neceſſary, that each ſhould tyrannize over their own bodies; And if at any time Anne did ſpeak in her fit, ſhe did it as though another did both breathe it in and out; but in the interim ſhe underſtood what ſhe ſpoke, but the ſpeech being done, ſhe utterly forgat all her former words; neither did ſhe mind ſeriouſly any thing that was either good or evil, but was as it were in a Lethargy, without ſenſe, diſcretion, and judgment, or reaſon: If any religious man did ſpeak to her, ſhe ſeemed to be tortured by Satan; but if at any time other women did talk to her about their feminine ſports, ſhe was wonderfully taken with them; when they were exorcized, there guſhed out of their mouthes a great deal of blood; All the Virgins were ſo afflicted by the Spirit, were unequally tormented by him, as he were a Serpent, under the ſole of their feet, which burnt them as if it were ſcalding water: And although they were diverſly tormented, yet the ſtomach and nutrition did remain in them all alike. The Devil did ſpeak often and much out of them that were the youngeſt, that were mad; to whom he appeared in a black form, in the ſhape of a black Cat, or Elſa Kamenſis, or of her mother, or brother; and it was ſleightly believed, that they were ſo cruelly handled by them all; where in the the laſt place Anne did firmly purpoſe in her mind, not to return into the Monaſtery, where ſhe was left by her Parents direction; and then ſhe was not afflicted: But if at any time it chanced, that ſhe had a Letter ſent from the Abbateſſe of that Monaſtery or Colledg, there was a great trembling and horrour that invaded her, and poſſeſſed her whole body, as though ſhe were aſſaulted with the relapſe of her former diſeaſe: but after ſhe married a husband, without any ſenſe of her diſeaſe or affliction. Vierus lib. 3. cap. 10. de praeſtigiis Daemon.

JOhn Fernelius relates in his ſecond Book of occult cauſes, That when a certain Man was travelling in Summer time, he was very dry in the night, and riſing out of his dream, and being awakened, and finding no drink, he by chance catched hold on ſome evil thing which he met; and commanding it, he perceived that his jawes were ſhut together as though by a hand, and was like to have been ſtrangled: and when he was thus beſieged and beſet with this ſpirit, he thought he ſaw in the dark a great black Dogg, and feared to be devoured by it; who afterwards being reſtored to his right wits again, did relate it all in order: Many judged, this man, by his pulſe, and heat and roughneſs of his tongue, and by reaſon of too much watching, was meerly mad and diſtracted. The ſame Author reports, That there was another young man, of a Knights Family, for ſome few years by the ſhaking of his body, was judged to have the Convulſion fits; for ſometimes he would ſo move and fling his left arm, only, ſometimes his right, ſometimes onely one finger, otherwhile a leg, and both at other times, and the trunck of his body with ſuch ſwiftneſſe, that being laid down, he could ſcarce be held in by four ſervants; But his head laid without being ſhaken or ſtirr'd at all; and he had his tongue and ſpeech free, and was in his right mind and ſenſes; yea, in the height of his Convulſions, he was taken with it at leaſt ten times every day, but was well in the intervals, but ſomething worn out by pain. It might have been deemed truly the Falling-ſickneſs, if it had brought madneſs and ſtupidity with it; there were the moſt skilfull Phyſitians conſulted with about it, and they did think it was a Convulſion, near bordering on the Epilepſie, together with a malignant and venomous vapour that did beat againſt the backbone, out of which the vapour came, which did flow into thoſe nerves, which are ſprigg'd from the back-bone into the joynts all about, but not into the brain; this cauſe being taken for granted, that it might be removed, they miniſtred to him divers glyſters and ſtrong purgations of all ſorts, and Cupping-glaſſes were faſtened to the roots of the nerves, nouriſhing things, oyntments, plaiſters, which firſt were for purgation, after for ſtrengthening, to drive away this malignant and poyſonous humours; theſe doing him little good, they procured him ſweating in Baths and in waſhes, in the juice of the Ebeene Tree of Guaiaca, which did as little help him, becauſe all of us ſtrayed far from the knowledg of the truth; for being firſt taken with it, in the third moneth a certain devill, being the author of all this miſchief, did betray himſelf with a voice, and in uncouth words and phraſes, and ſentences, as well Latin and Greek, although the afflicted party was ignorant of the Greek tongue; he did detect many ſecrets of Phyſitians, that he had circumvented them with much danger, and that they had by their fruitleſſe Medicines almoſt choaked his body. And as often as the father came to viſit his afflicted ſon, he going a great way out of ſight, cryed out, Drive away this which is coming to him, or wreſt the chain from his neck. For by this you may know, that the French Knights wore gold chains, in which the Image of St. Michael did hang; the ſubtile devil did feign, that he feared the Image of St. Michael, that he might more evidently deceive thoſe that ſtood by: As though he feared the picture of any Saint, when he feared not Chriſt the expreſſe Image of God, whom he was bold to aſſault, yea, and to tempt. Furthermore, being asked, Who he was? or by what power he might be removed? he ſaid, That he had many receptacles, within which he lay hid, and could quietly go to other.

THe Town of Schiltach in Germany the 14th of the Ides of April, (which day was the very Thurſday before Easter, in the year of our Lord Chriſt, 1533.) was burned, being ſet on fire by a Witch, as Eraſmus Roterdamus relates from the authority of Henricus Glareanus, as alſo Cardanus in his 19. book de ſubtilitate. The Devil made a noiſe, and gave a hiſſing ſign or watch-word from a certain place in one of the houſes. The Officer of the Town thinking it to be a thief, went to ſearch the place, but found nothing, nor any body; but preſently in another and higher room, the ſame noiſe was heard, whither alſo the Officer went to catch the Thief (forſooth:) but when he found no body there neither, but heard the ſame voyce upon the chimney top, it preſently ſtruck into his mind, that it was a Spectrall, and he bid his ſervants be of good courage. There were preſently two Prieſts ſent for, who when they had uſed their skill in exorciſms, were thus anſwered; That he was a Devil indeed. And when they asked him, What he did there? He ſaid, he would burn the Town. And when the Prieſts threatned him, he told them, he valued not their threatnings, for one of them was a Whoremaſter, and they were both Thieves. Preſently after he took a girle, with whom he had had familiarity for fourteen years, (when in the interim ſhe came to confeſſion, and received the Euchariſt every year once, and who had communicated but that very day) and having carried her in the Ayr, ſet her upon the very top of a chimney, and delivering her a pot, commanded her to turn it; which whileſt ſhe did, the Town was burned to the ground in no more than an hours ſpace.

A Courtier of the Kings, in a Speech he made at Wittemberg in the year, 1538. concerning good and bad Angels, makes mention of a certain Maid poſſeſt by the Devil, for whom when prayers were made in the Church, the Devil ceaſed his attempts, and made as if he had wholly left her, that by this deceit he might make her away before publique prayers were made for her. For when as they had remitted their care of her, whileſt ſhe went to the River to waſh her hands, ſhe was drowned ſooner than could be imagined.

IN the year, 1536, at Franckford at Ucadra, there was a Maid, being the daughter of Marcus the Fiſherman, that was taken with a pain in the head, and by a phrenſie, one Georgius a Kuliſch, a Citizen, pitying her condition, took her into his houſe; at length, when ſhe was poſſeſſed of the Devil, ſhe did very wonderful feats, whatſoever ſhe fingred, whether it was a cloath, any bodies breaſt, beard, head, ſhe ſnatched at it, and afterwards ſhe got the Coyn that was uſed in that Country, and forthwith throwing it into her mouth, ſhe chewed and did eat it; And ſhe did take away money which was held faſt in their hands, at which they admired greatly. Sometimes of her own accord ſhe offered the moneys unto them; ſhe often did ſwallow Needles that ſhe ſnatcht up, and ſpake in the idiome and dialect of High Germany, which ſhe was not uſed to, and alſo contrary to the propriety of her own language; neither was it eaſie to comprize in words, or in an enchiridion, what was prodigiouſly performed and acted by her: Wherefore they did enquire of Doctor Martin Luther, What was to be done to her in that condition? Who anſwered, That ſhe was to be brought to hear godly Sermons, and there to be interceded for, with conſtant ardent prayers poured out to God: And they following Luther's counſel, brought her to Church, where publikely ſhe did often contradict the Miniſter that was preaching the Word. But at the laſt, by the Divine grace, the prayers of the Church being heard, ſhe was freed from Satan, and reſtored to health; neither did there any of that madneſſe or demonaical diſeaſe trouble her after, but was freed from the dominion of Satan, and whole both in body and mind, and after faithfully did ſerve the Citizens of Franckford: The moſt Prudent Senate of that Common-Wealth did command this Prodigy to be publiſhed, Anno 1538.

ANno 1559. not far from Joachims Valleys, there was a Smith had a daughter excelled in modeſty and honeſty, being diligently converſant in exerciſes of Piety, (by Divine permiſſion) ſhe was ſet upon by Satan about Lent-time, oftentimes the divel took her, and threw her upon the ground, as if ſhe had been vexed with the Falling-ſickneſs; Which thing troubled her Parents ſo, that they ſought counſel of them that propheſie of future things, by a Pythonick or divelliſh ſpirit. By reaſon of the wickedneſſe of her parents, the Devil afterwards boaſted, that his power was ſo confirmed and encreaſed: About Eaſter Satan began to ſpeak in the Virgin with a humane voice, and often appeared in the form of a Cuckow, of a Crow, of Hornets, and other Birds, and did imitate their voice in every reſpect; he ſpoke divers wonderfull things in Virgin, which would be too great a work to mention them now; And there came a great concourſe of people to the Maid; many ſtrangers did come out of ſeverall places to ſee this wonder, and heard Satan ſpeaking out of the Virgin; whereupon many out of a holy zea I did provoke him by words, and undauntedly did hear him anſwering. In the mean time, the young woman patiently did endure the croſſe, and joyned her prayers unceſſantly with the prayers of the Church: and as often as ſhe did call upon the Name of Chriſt, and requeſted to be freed from that evil one, by whom ſhe was oppreſſed; by and by the Devil did rage upon her with more outragious fury, her eyes were ſwelled, bunching out, her tongue was twined out of her mouth like as a limber twig, and was extended to the longitude of a mans hand; her head was writhen and ſcrewed unto her back, and in a ſad and horrible manner Satan did torment her, there was not any intermiſſion of her ſits: If any had enquired how ſhe did, or how the caſe ſtood with her? ſhe anſwered, her affliction, as by her ſenſes ſhe perceived, ſeemed as though ſhe even now were ſticked in the bottom of a River to be drowned; but by the coming of Religious men, ſhe deemed ſhe was ſnatched out of the jawes of death. All the Neighbouring Prieſts and Preachers of the Goſpel daily came to her, who talking with the Virgin, the Devil with great deriſion anſwered; And as often as there was any mention made of Chriſt, he did divert into ſome filthy and frothy fable. And being demanded, how he entred into her? anſwered, In a draught of Ale, in the form of a fly; for it was two years that he had vexed her, ere ever ſhe came to a ſound mind: her Parents going to a Witch, was the cauſe why the Devil had the more power over her. A certain Man, one Helias Hirſch, ſingular for piety in that Country, did watch with the Virgin almoſt whole Nights, and by his prayers ſtrive againſt Satan, upon whom he raged with opprobrious terms, and all the contumelies he could; and as often as he was about to come forth out of his houſe, the evil ſpirit foretold, ſaying, Behold, this ſacrilegious Helias comes again to afflict me. This holy and godly man, by the power of Gods Word, did oppoſe him, and frequently uſing the Name of Jeſus Chriſt, drove the Devil to new outrages, as the madneſſe of a Daemoniack was heard afar off: Sometimes the Devil ſpeaking to Helias, ſaid, One, dance with me, either go before, or follow, as thou pleaſeſt. To which things Helias replyed, Let thy Dance lead thee into the bottom of Hell. The Devil anſwered, Go thy waies, now thou ſhalt ſee dances. Theſe words being uttered, he roared and bellowed, and by and by entring into a ſtove, he appeared in the ſhape of a Catt and Dogg; theſe with wonderful leaping did lead the Dance, and at laſt vanquiſhed: He played many pranks of this kind: Two dayes after Trinity-Sunday the holy Prieſt did ſet upon the Devil again, enquiring of him by what means or power he had poſſeſſed her? by the command of God, ſaith he, from whom I am ſent, that I might torment the body, but I cannot hurt her ſoul; that I might give notice to Men, that they ſhould abſtain from pride, uſury, gluttony, and other ſins of that nature: and although it be ſore againſt my will to promulgate theſe things, yet I am commanded by God, and forced to do it: At the laſt day I know, that I ſhall have more ſouls then God himſelf will have. To which the Miniſter of the Word of Schlackwaldenſis replyed, Thou lyeſt, ſaith he, O ſacrilegious Wretch, for if ſinners ſhall repent, they ſhall have ſalvation; but the eternall God at the day of Judgment, will thruſt thee and thy companions into Hell fire. Why didſt thou baniſh thy ſelf out of Heaven, when God had created thee a glorious Angel. My Seat was not fixed ſure there, ſaith he, Thou mayeſt as well ſpare labour, for I am not ignorant▪ how carefull thou waſt for this Margaret, (ſo he called the Virgin, whoſe name was Anne) and at Whitſontide made prayers publickly to God for her. I have done ſo, anſwered the Miniſter, and I will not give over to do ſo yet, untill we precipitate and caſt thee headlong hence into hell by our prayers: theſe things ſaid, he asked him, Was not thou alſo ſent to afflict Job? What then, ſaith he? oh that now I had the like power given, that I might ſcatter the peſtilence. And this conflict did laſt near two hours: Amongſt other things, the Miniſter ſaid, Behold, thou that hast been the chiefeſt and beautifulleſt of creatures, and the vertex of the Creation, veils thy ſelf under the ugly mask of a hog, or other unclean beaſt. O good Prieſt, anſwered the Devil, for often I am metamorphoſed into a Hare, and am the daintieſt diſh for great Men, Wherefore going now from hence, the Prieſt asked him, whither he would go? Some few daies being paſt, the Pious Prieſt brought out the Maid, and there in a great Congregation of people they did pray to God, and praiſed him with Hymnes and Pſalms, and as often as Jeſus Chriſt was named, the Devil did rage with a bellowing and hideous noiſe, as though a ruine was threatned to ſeize on all things: Theſe things performed, they went away. When the Maid was brought back from the Temple, the Devil roared with his voice as a warlike Trumpet, ſaying, Little doth it profit you to remove me from this place; for truly, eight of my companions ſhall now depart hence. At length, the Miniſter of the Word of Schlackenwaldenſis, together with ten other Miniſters were called: John Mattheſius ſent two Deacons out of the Valleys, and from morning untill noon, there was great zeal and ſtudy in the company, of praying, ſinging, and reading of the Scriptures; this done, they went to dinner: After they had dined, there came the Miniſter of the Goſpel of Schlackenwaldenſis, bringing with him the Governour of the Caſtle of Prague: there was preſent a great company of Men, with one accord ſinging praiſes to, and calling upon Jeſus Chriſt, and with ardent zeal pouring out their ſupplications to God, that they might be heard; and then the Devil was caſt out, and flew out of the window like a ſwarm of flies: But before he went out, he deſired of the girle, that he might but remain in one part of her body, in the nail of her finger, and at the laſt, to be but in one hair; but every one of theſe was denyed to him. Furthermore, being about to go out of her, he ſpoke after this ſort; All ye contemners of the Word, Miniſtry, and Sacraments, all ye that are addicted to Uſury and Gluttony, are mine body and Soul; and namely, he warned and admoniſhed the Prieſt of Schlackenwaldenſis, that he ſhould call the Citizens that belonged to his Church, to repentance; for God thirſts after our ſalvation, and therefore the Devil was compelled even againſt his will, to warn men to repentance. When Satan was caſt out, the Maid was carried into her father's houſe, and in her right mind, being refreſhed in her Soul and body by the blood of Jeſus Chriſt; and having her ſound judgment and right wits again, ſhe earneſtly commended her ſelf to the Miniſters of the Church, to be remembred [•]n their publique prayers. Fincelius, in his third Book of Miracles.

IN the Year 1567, in Trawtenaw, a City of Bohemia, there was a certain Man, who did ſo gather up Riches, and erect famous Buildings, and was ſo fortunate in all his enterpriſes, that every one admired at him; at length he fell into a ſickneſſe, and dyed thereof, and was very honourably buried: But a little while after his death and burial, his body (or rather a Devill, who by his diabolical power carried his body all about) did claſp and embrace very many men ſo ſtraitly, that many of them dyed; yet ſome of thoſe recovered again, who all with one conſent confeſſed, that they were thus beclipped and hugg'd by this rich man, being in the ſame habit that they had ſeen him when he was alive: Therefore the Governour of that place, that this Spectrum might be laid and repreſſed, commanded the body of that man to be digged up, and the grave opened; and although he had layn in the ground for the ſpace of 20 weeks, yet he was not rotten, but was as fat and plump, as young and well nouriſhed bodies uſe to be; the body was delivered to the hangman then, who carried it away unto the place where malefactors uſed to receive their puniſhment; he cut off his head with an ax, and when the body was wrapt up, he took out the heart and cut it in pieces, there guſhed blood out of his body, juſt as though one alive had been to ſuffer condign puniſhment; therefore the hangman threw the body into the fire, being tyed head to feet, and burnt it, a great multitude of men ſtanding by.

CAeſarius Colonienſis writes in his dialogue, of a Prieſts daughter that was much tormented by a wicked ſpirit, and was mad; her father was counſelled to do after this manner, That he ſhould ſend his daughter beyond the River Rhene, and by that means the Devil departed from her; but he did ſo beat her father, that about three dayes after, he dyed.

THere are, ſaith Bodinus, in Spain, Italy, and eſpecially Germany, that are poſſeſſed with the Devil for ten or twenty years, that they cannot be driven away; ſo there were found ſome boyes of Amſterdam, in the year 1556, who were poſſeſſed 30 years, and the Devils could not be driven away by any Exorciſm. That alſo was a ſign that happened to thoſe that are bewitched, becauſe they did vomit ſaw-duſt, ſmall pieces of glaſſe, hair, needles, and other ſuch things, which uſually happened or befell to ſuch that were enchanted or bewitched. It is recorded, That in the year 1554, by a Benedictine Monk of Rome, (whom Cardinal Gondius, the Biſhop of Paris had brought thither) 80 girles and women were poſſeſſed, and had exorciſms, but nothing could be done for ſix moneths. To one that asked the Devil, why he did ſo poſſeſſe thoſe miſerable girles, he gave this anſwer, That he was ſent from thoſe Jews that took grievouſly, that thoſe whoſe greateſt part belonged to the Jewiſh Nation were baptized, which is believed to be ſpoken by the Devil, becauſe he ſuppoſed or thought Theatinus the Pope was about to die, to whom he was an enemy.

JOhn Vierus in his 5th book, and 14. chap. tells of a girl that was poſſeſſed, which he ſaw in Germany, and that the Devil gave this anſwer to an Exorciſt, telling him, That there was need that the Maid ſhould make a religious profeſſion to Marcodurus, a Town in Germany, and at the third time falling upon her knees, and celebrating the Maſſe upon the Altar of St. Anne, ſhe ſhould be cured; ſo it came to paſſe, that the girle was freed, and foretold her of ſuch a ſign of her freedom to come toward the end of the Maſſe; This done, at the end of the Maſſe, the Maid and the Prieſt ſaw a white ſplendid Image, and then ſhe was freed from the demonaical ſpirit.

THere was a Woman of Menilius Dammatinus, the Lady Roſſe by name, who from the eighth year of her age, began to be bound by an evil ſpirit to a Tree, or to the foot of a bed, or to a manger in the ſtable, one hand tyed to another by a rope, or a hair of a mares tail, or with flax, and that with ſuch ſwiftneſſe, that in the twinkling of an eye the Devil would have done it, and vaniſh away. In the year 1552. the Virgin was brought to Paris, Doctor Picardus and other Divines ſpent all their Arts to free her, but nothing took effect. Hollerius Medicus a Phyſitian, laughing at them, ſaid, ſhe was troubled with the diſeaſe Melancholly, but afterwards when he ſaw the wonder in a great multitude with his own eyes, and ſeeing the maiden ſtanding between two or three women to cry out, and by and by to ſee her hands ſo bound as they could not be looſened, and that the bands had need to be cut, he acknowledged that it was the evill ſpirit. This appeared to no man, onely the Virgin beheld a white cloud when the ſpirit drew near to bind her. Sylvula, of Wonderfull Hiſtories, and of Magicall and diabolicall Witchcrafts, and of divers of the Devills deluſions.

APollonius being in India with the Brachman-Philoſophers, reports that he ſaw very ſtrange wonders: he ſaid that theſe Philoſophers at their pleaſure could make it fair and foul weather, bring tempeſts, or make calms, and could prepare feaſts with all the Veſſels fitting for them (yea, he ſaith that they did it in his preſence) when there was none to be ſeen, who make ready the banquet, or waited in ſetting on, and taking off the diſhes. And moreover he ſaid that when they pleaſed they could make earthquakes the ſame he affirms that he ſaw amongſt the Gymnoſophists in Aethiopia, who made the trees bend themſelves to the ground, and ſpeak. Fulgoſus ex Philoſtrato.

THere are divers Families in Africa which do by their voice onely, bewitch thoſe who they immoderately praiſe, Pliny 7th Book, cap. 2. ex Iſigono and Nymphrodoro; hence came the cuſtome amongſt us (which Ariſtotle, 20. ſect. Probl. 34. witneſſeth) that being about to praiſe any thing, we make this Preface, leſt our words ſhould be to our detriment, as God ſhall ſave it. Gellius 9th Book, 4. chap. Iſigonus adds, that there are things of the ſame nature among the Triballians and Illyrians, who by their ſight bewitch and kill ſome upon whom they look long, eſpecially with angry eyes, yea one may perceive miſchief in their eyes. And 'tis more remarkable that they have two Apples in each eye. Apollonides reported there were divers women in Scythia of this ſort, which were called Bythyae. And there are kind of people in Pontus called Thibians, and many other of the like nature, whoſe marks he ſaith are theſe, in one eye they have a double Pupilla, in the other the picture of a Horſe, and moreover that they cannot ſink, nor are burthened with any garments. Daemon relates a ſort of people called Pharnacians in Aethiopia, not much unlike to theſe, whoſe ſweat brings rottenneſſe to thoſe bodies which they touch, and there are women which every where infect with their ſight, having double eyes, or pupilla's in them; Cicero alſo is the Authour of it, and Pliny in his 7. Book 2. chap. Neuro, tells of a people of Scythia (who are the greateſt enchanters) that they Metamorphoſe themſelves from men into Wolves. Herodotus, in Book, 4.

RHodus being firſt named Ophiuſa, afterwards Tel[•]hinis, in that the Telchines inhabited the Iſland, ſome call them Wizzards, and ſay, that they are Inchanters, and that they ſprinkle the water of Styx's lake upon living Creatures and plants, on purpoſe to deſtroy them; and as Diodorus ſaith, 5th book, 12. chap. they can cauſe clouds, ſhowers of rain, hail, ſnow, and change their proper ſhapes when they will, &c. Strabo 14 book.

IN the Epheſian Letters, there is mention made of thoſe, who with wonderful facility, as by a divine inſpiration, attained to what they deſired; for they report at Epheſus, there are divers Notes, and magical voices, by the uſing of which they are victorious in every buſineſſe, as Diogenianus, Euſtachius reports by thoſe Letters, That there were divers words like to riddles, having no coherence, written in the feet, girdle, and crown of Diana. Suidas addes, In the Olympian games, there was one Mileſius ſet in the Epheſian wreſtling-Ring, and was able to do nothing in the conflict, becauſe that Epheſius had ſome Epheſian characters written on his ankle. Which being together, was marked, the letters being taken away, and Epheſius that had tyred out thirty, now laid down himſelf, vide Eraſmus adagies. But that there were many of the Epheſians that were conjurers, may be gathered out of, that many of them were converted by the Apoſtles Sermons, and burnt their magical Books, being of great value; for the Devils power was great in that place, becauſe the Idol of Diana was ſet up there, Act. 19.

WHen the Goths were travelled out of Scandinavia, they marched to Scythia; Philimer their King did retain many of their magicall Women in priſon, as Jordan Gothus writes in that hiſtory; which ſort of women, the King accounted moſt pernitious, and by his proclamation baniſhed them into Wilderneſſes, leſt they ſhould kill the Souldiers by poyſons, or weaken their ſtrength, being driven away for a long while, they wandred about the Woods inceſtuouſly, committing themſelves unto the Embracements of their Incubus ſpirits; from hence they report, that the Unnes, a cruel generation of men came, which uſed no humane language, but a certain Image of ſpeech. Bonſinius ſecond Book, Dec. 1.

THe Northern Bothnici, Zappi, and Finnones, are excellent Magitians; alſo the Biarmi, who live under the Pole, they aſſume what ſhape they will; alſo they know what is done in the other World by their friends or enemies. Olaus book 1. chap. 1. and book 2. chap. 18.

IT is reported, that Zoroaſtres, the King of the Bactrians, found out the Art of Magick, and hath written a hundred thouſand of verſes upon them (as Pliny witneſſeth); Some would have this King to be Mizraim the ſon of Cham, others ſay he was not ſo; he flouriſhed above eight hundred years before the Trojan War, which was in Abraham's time; But he, as we read in Clements Itinerary, being willing to contemplate God, and much given to Aſtronomy, and minding the Stars, did ſtrike out ſome ſparks out of the Stars, that the rude multitude might be aſtoniſhed at the miracle. At the laſt, being angry at that ſpirit which he often did frequent, amongſt a great company of his diſciples, as though he were a friend of the gods, was hurried away to Heaven in a chariot of lightning. Wherefore his name after his death, was Zoroastres, as much as to ſay, A living Star; he lived in the time of King Ninus, with whom he fought, and foretold when he was dying, that if they ſhould keep his aſhes, their Kingdom ſhould not be deſtroyed. Suidas.

THe report went, that Perſes and Aeta, two brethren, ruled both at one time; this in Pontus, the other in Taurica, both of them being of a truculent and ſavage diſpoſition; Hecate ſprung from Perſes, nothing inferiour in cruelty and immanity to her father; which while ſhe was a Virgin, uſed to ſhoot darts (as the cuſtome was then); But her greater ſtudy was to make poyſons; ſome attribute the invention of Henbane to her, and was accuſtomed to experience the nature and ſtrength of poiſons upon ſtrangers; within a ſhort ſpace ſhe attempted to kill her father by her poyſon, and thereby unravell'd the clew of his life, by whoſe death ſhe got the Kingdom; at Taurica ſhe erected a Temple to Diana, at whoſe Altar ſhe offered, ſtrangers, whitherſoever they came, from Sea or by Land, ſhe did enact, that they ſhould be ſacrificed, and by this means ſhe thought her fame would be ſpread in all Countries. Afterwards ſhe married her Uncle, unto whom ſhe brought forth Circes, Medea, and Aegialeum; Circes was inſtructed in her mothers arts, and ſhe did uſe the herball and poiſons; She added other things by her own invention: The Virgin was married to the King of the Sarmatarians, and by her enchantments kill'd the King, and was poſſeſſed of the Kingdom; whom becauſe for a time ſhe did tyrannically abuſe, and cruelly handle the Nations that were under her, they expelled the Kingdom. After which, ſhe with a ſmall company of Women, was reported to keep a deſerted Iſland in the Ocean; but the likelier report is, that ſhe came into Italy, and reſted in the Latian Promontory: then that Iland from her inhabiting there, got the name of Circei. Medea diſdained not domeſticall Arts, yet endeavoured to know the medicinall uſe of herbs, and to be skill'd in the dialect and number of magical verſes, but was of a far milder diſpoſition, then either her Mother or Siſter were, (who were infamous for their truculency and cruelty) as well with much art as favour, which ſhe had much with her father; She freed ſtrangers deſtinated for ſlaughter. At length being ſuſpected by her father, ſhe flew to the Temple of the Sun placed on the Sea-ſhore: the Argonautes coming by night from Taurica into Pontus, ſhewed the cauſe of their coming unto Medea, ſhe did tell them of the imminent danger that was likely to befall them from her father, and told them of his cruelty to ſtrangers, admoniſhed them to beware and take heed: Counſel being taken, Medea promiſed to get a helper, to bring to perfection the propoſed comba[•]e: She did engage her ſelf by oath to Jaſon, to be his Wife as long as ſhe lived. Then the Argonautes by night leaving their keepers in the Temple, went with Medea to get the Golden Fleece, and by her Arts make Aeſon, Jaſon's father, being an old man, turn young again, and delivered Pelias, Jaſon's Uncle, from being ſlain by his daughters, and lived ten years with Jaſon at Corinth. But when ſhe ſaw [•]laucen or Creuſa, the daughter of Creon the Corinthians King, to be preferred before her, ſhe covering her anger, ſent a coat, being poyſoned, to the new married Princeſſe for a Preſent; as ſoon as ſhe had put it on, ſhe ſuddenly burned like fire, and by the like deſtruction, Creon and his Queen periſhed: She openly ſlew the ſons which ſhe had by Jaſon, Jaſon dyed for grief, ſhe flew to the Thebans, there ſhe cured Hercules of his madneſſe, and from thence being heaved into the Ayr by Dragons, ſhe flew to Athens, and married Aegeus, &c. Thus ſaith Diodorus, book 4. chap. 3. Ovid 7. Metamorph. & Sabellic.

PAſeti[•] farthing, is a proverb; Paſes is of a ſoft nature, and by Magick has overcome all mortals; ſo that by inchantments they prepared a ſumptuous ſupper, and ſervitors; ſhe had a farthing minted or made by her, with which ſhe could buy what ſhe would of them that ſold any thing, and would give it them, and when ſhe pleaſed it would come to her again: Suidas Appian the Grammarian remembers her likewiſe.

MAny think, that Pythagoras was a Magitian, and skilled in thoſe divelliſh Arts; for when he had by his magicall whiſpering, bewitched an Eagle that flew muttering over him, he brought it to him that he might make it tame, and forthwith it was made gentle. Pythagoras, ſaith Ammonius, ſhewed his golden thigh at the Olympick games, and uſed to talk with an Eagle.

SImon Samaritanus, as Ambroſius in Hexameron, and Clemens Pontifex high Prieſt teſtifie, in his Itinerary, beſides his various and wonderfull Arts by which he contended with the Apoſtle, he often appeared, ſometimes in one ſhape, ſometimes in another, and was ſeen to ſoar a loft with wings like a bird, a great way, therefore being born up by his magical Arts, and by the Devils help, he did ſo extreamly mock and bewitch the Romans, that oft-times he made himſelf a god; and they made a Statue between the two bridges, ſuperſcribing this title, To Simon, the holy God; he bragg'd, that by many unſpeakable conjurations, he could call up the ghoſt of an innocent boy to aſſiſt him, and by that he could make it to do whatſoever he commanded to be done: for the truth is, he was familiar with the Devil, which he called the ſoul of the boy, that he might cautiouſly cover the pretence of his divinity. Vierus book 1. chap. 16. ex Clem. lib. 2. Recog.

THere was a certain Man in Galeotide, that by his words could drive away diſeaſes, and could expell unſeaſonable weather, and barrenneſſe, and poverty, with his ſacrifices, and cauſe mutations, and give reaſons for getting Riches; they report, that he was inticed into Creet, by the rewards of Minos, that he might find out that ſtrange death of Glaucus. Suidas.

APollonius Tyaneus the Philoſopher, the ſon of Apollonius, his mother being big with child, ſaw the Devil ſtanding by her, who ſaid, he was him whom ſhe carried in her womb viz. Egyptian Proteus; hence he was accounted the ſon of Proteus; he flouriſhed under Claudius, Caius, and Nero, untill Nero's reign, in which he dyed; he was ſilent for five years after the Pythagorean manner; afterwards he went into Egypt, thence to Babylon to the Magitians, from thence he went to the Arabians; and out of all theſe places he gathered notable deluſions; Suidas Philoſtratus has written his life: cunning Satan, by the deceits of this Impoſtor, would have brought the Miracles of Chriſt into queſtion, and would oppoſe him as his Antagoniſt; Of which Magnus Anaſtaſius the Biſhop of Theopolis thus writes: In ſome places unto this day, the acts of Apollonius ſtands, and has their efficacy, ſome of them good for the driving evil ſpirits from beaſts; others to reſtrain the inordinate excurſions of the mind, and to expell thoſe things which endamage men; neither did the Devil do ſuch and ſuch things when he was alive, but alſo when he was dead, and went along with him to his tomb, and by his name onely did great wonders, to deceive poor ignorant men, which eaſily after this manner are deceived. What ſhall I ſay of the magick of Manethon, who was ſo expert and artificiall in theſe divelliſh arts, that he openly derided and laughed at Apollonius, as not being right inſtructed in his myſtery; for, ſaith he, he ought by his meer words to do what he pleaſes, (as I do) not to uſe any operations or means to it. Cedrenus in his hiſtorical Compendium.

SEdecius a Jewiſh Phyſitian, made magical places before the Emperour Ludovicus, and other Princes, he devoured men, together with their horſes and arms, and gulphed up a load of Hay, with horſes and Cart and all; he cut off the head and feet of divers men, & did put them with their blood into a baſon, he flew through the Ayr, hallowing like a hunter, and the like pranks he played, Chronicon Hirſaugienſe; and at laſt he killed Charls Calvus (or the balld) the King with poiſon.

IT is reported in the family of the Earls of the Andegavenſium, from whence Henry the ſecond, King of England, ſprung, there was a Princeſs, a notable Maga and a Witch, who was conſtrained to worſhip and reverence the Euchariſt, who ſuddenly flew out of the windows of the Temple, and was never heard of after. Polydor 13. book.

A Certain Woman of Mediolenſis, near the Comienſem gate, ſtrangled a boy and devoured him; and when ſhe was wracked for her cruelty, ſhe ſaid, She was perſwaded by the infernal gods, that if ſhe had ſacrificed a boy three or four times, ſhe might do whatſoever ſhe would; Therefore ſhe was bitterly tortured, being laid upon the wheels croſſe or latticewiſe, and ſo her bones were broken, and ſhe dyed acruel and lingring death. Artanus hiſtory, Mediolan 1 Sect. writes, that in his time this happened.

JOhn Fernelius relates in his firſt Book of Occult cauſes, that he ſaw a certain man, who by the ſtrength of his words could cauſe divers ſights to be in a glaſſe, and thoſe things which he commanded either in writing or in expreſſe Images, were ſo lively imprinted, that they might quickly and eaſily be diſcerned by thoſe that ſate by, yea, and there were holy words heard, but filthily beſpattered with obſcene terms; and after this ſort they call upon the powers of the Elements, and ſtrange uncouth names of the Princes of the Eaſt, Weſt, North, and South, Vierius book 2. chap. 7. of the Devils deceits.

FAcius Cardanus, the Father of Jeremy Cardanus, as he ſaid, had an aeriall devill to be his familiar for a long time, who a long while uſed Conjuration, and it gave him true anſwers, but when he had ſhaken it off, it returned him falſe anſwers, he was eight and twenty years a Conjurer, but he was freed from his familiar about five years▪ but whilſt he retained the ſpirit, it was very profitable to him, neither did it alwayes come alone (although for the moſt part it did) but ſometimes it came with its companions. Cardane, of the variety of things, 16. Book chap. 39.

JAmes Jodoci de roſa Cortrienſis, carried a Ring about with him in which he thought the Devill was tyed by exorciſms, and he did ſpeak for five dayes together at the leaſt, and did conſult with it about ſtrange things, and diſeaſes, and the manner of curing them. At the laſt being bound, and condemned to baniſhment, firſt his ring in a publique place, and a great company looking on, was bruiſed and broken in pieces with the bea[•]ing of an Iron hammer by the Chancellor Done, at Arnhemiae, 14. July, in the year 1548. Vierus, Book 5. chap. 1. of the deluſions of Devils.

IN the year of our Lord 1546. The daughter of John Vemerus a Citizen of Eſlingenſis whoſe name was Margaret, was ſo ſwelled by the pains of her belly, that the bigneſſe of her belly almoſt clouded her face, and did ſeem to be ten palms in circumference, ſhe ſaid that there were creatures of divers ſorts was fed in her belly, when in the mean time ſhe feigned to be recreated, and refreſhed by ſweet odours and delicate ſauces, thoſe that ſtood about her Bed, heard a crowing of Cocks, cackling of Hens, a gagling of Geeſe, barking of Dogs, bleating of Sheep, grunting of Hogs, lowing of Cattle, and neighing of Horſes. There came out of her ſide worms and Serpents of a wonderfull bigneſſe, about a hundred and fifty. Many Phyſitians and Surgeons were enquired of, and amongſt them Leonhartus Fuchſius Tubingenſis archiatrus. At length came the Phyſitians of Charls the 5th Emperour, and Ferdinand, and the Hungarian King, accompanied by ſome of the Nobles, neither found they any thing falſe or counterfeit. When the diſeaſe had almoſt endured for the ſpace of four years, and her pains did ſeem to encreaſe more and more, the Magiſtrate of Eſlingenſis ſent his Phyſitian, together with three Surgeons, and a Nurſe, that they might open the belly of the maid: they tyed her with thongs, they found her belly finely moulded up as with hands very artificially ſtuffed with pillows, with divers arches, by which the roundneſſe of her belly was expreſſed: the Virgin being uncovered, had a very beautifull body, her belly was brought into Court, and reſerved in the place of Anathematiſm. The Mother of this daughter was a Witch, and being examined upon the rack confeſſed that by Satans counſell, and for gain ſhe had done thus, and her neck being firſt broken, ſhe was publickly burned, and the daughter having holes boared thorow her knees with a hot Iron was condemned to perpetual impriſonment. Lycosthenes, in his prodigies.

IN Creet there was one Moſes that went about almoſt a whole year ſtirring up the Jews being about to draw them through the Sea, no otherwiſe then Moſes of old performed. Thoſe Jews gathered up all that they could. At the appointed day, he drew forth the miſerable people, a great multitude of men and Women going with him, the falſe Prophet brought them unto a ſteep place, and there ſheweth them a promontory unto the Sea, and perſwaded them to leap into the Ocean that they might ſwim to him being on the other ſide. And afterwards he promiſed that they ſhould have a ſafe journey: Moſt of them leapt in, being bewitched by his large promiſes, but ſome were drowned, and periſhed in the waters, others were drawn out of the waves by Fiſhermen coming that way by chance; but many of them followed him, excepting thoſe that narrowly eſcaped, who returned to the reſt of their company, and did tell of the danger and deſtruction that others ſuffered. In the mean while when theſe things were tranſacted, the falſe Prophet vaniſhed; therefore they were not much out of their way, who judged him to be an evill ſpirit, who by Gods permiſſion did delude that pittifull multitude and deſtroyed many. Socrat. 7. Book 38. chap.

ARchas the chief of the Indian Wiſemen being inſtructed by Apollonius, did tell his name, Parents, manners, and whatſoever happened to him, as if he had been preſent at all. Philoſtratus.

WHen the Antiochians deſired of Apollonius Antiocheno that he would turn away the Earthquake by which they were afflicted, ſighing, he writ thus in his Tables. Wo to thee, O miſerable City, becauſe thou ſhalt be levelled eeven with the ground by many Earthquakes, and the River of Orontes ſhall waſh thee to its banks. Cedrenus.

JAmblicus returned from his ſacrifices into City talking with his Schollers, and by and by faſtning his eyes a while upon the ground, ſaith he, Let us go another way, becauſe not far from hence lies a dead carcaſe: Some of his Schollers followed him. But others, amongſt whom Aedeſius, going forward in their journey, they met the Cats who had buried the dead carcaſe. Eunapius.

GOvarus the King of Norvegia had ſo much skill in the art of divination, that he could foreſee whatſoever was attempted againgſt him in Saxony, which was above a hundred German miles off. Olaus Magnus, Book 3. chap. 13.

IT is related that the Magicians, by no law vindicate adulteries, but by a fiction, as a young graft being thruſt through a Frogs guts, and faſtned by the Husband in his Wives flowers, then it will cauſe his Wife to loath adultery, and be affected by its irkſomeneſſe, which they take for granted. Not much unlike that which Ariſtotle writes, in the Phaſian River at Colchos there is a Muſhroom, whoſe branch being lopped off by a maid, caſt into his wives bed, will cauſe her not to love any other man. Alexander, book 4. chap. 1.

PHhilometor began to fall in love with Soſipater, Euſtathius's Widow, a moſt beautifull and prudent Woman, he was her Cozen, who that he might enjoy her, uſed Magicall Verſes, A great Sophiſter buſied about his Religious Rites, made her that ſhe ſhould not be married to him. Eunapius, in Aedeſio.

CRata Regneri the wife of a Dane, a Champion, being a Witch who made a feaſt of three Wood-Snakes, not hurtfull to the body, nor deſtructive to the mind, ſhe offered the white part of the m[•]ſſe made of the white Serpent, to Ericus her ſtep-child, but the black part diſtinguiſh'd by red marks, made of the two other, ſhe tendred to her Son Rollerus. Ericus taſting of the meſſe to his preſervation, being a courteous Man, turned the platter from one ſide to the other, ſaying, Thus as it wonteth to be in a ſtory, to be caſt from the hinder deck to the fore-deck; but afterwards he did cat, and obtained the knowledge of all things, in an admirable manner ſo that he could underſtand the language of birds and beaſts. Crata knowing her errour, when ſhe ſaw the inevitable providence of fate, ſhe began onely to commend her Son Rollerus that he might ſuffer the fruit of that happy birth by that kind of meat to flow to his brother: This is that Ericus that deſerved the name of Eloquent, and at the laſt he obtained the Kingdome. John Saxo Grammaticu[•], Book 5. of the Hiſtory of the Danes.

SClerus Sethus, under Manuel Comnzenus the Emperour, did entiſe a Virgin by a Perſian Apple ſent to her by a Bawd, and drew her into his love. Nicetas, 4th book of Hiſtories.

CAjanus, the ſon of Simeon, who ruled over the Bulgarians, was ſo expert in Magick, that as oft as he pleaſed he could turn himſelf into a Woolf, or any wild beaſt. Sigebert, in his Chronicle.

SOme Italian women taking ſome kind of meats, will ſo lethargize mens minds, that they may ſeem thoſe things to them, as they are not; St. Auſtin hath recorded, that he heard this of Praeſtantius, and ſaid, that Praeſtantius reported, that his father was made mad by ſuch kind of inchanted meats as theſe women made, and quickly fell into a great ſleep, and for many dayes together could not be made awake by any medicine: And he told, That in that time he had the picture of a horſe, and alwayes bore corn: and he further added the time that he carried it, the place, and the manner how. The truth of which things being afterwards enquired after, he ſaith, That it was found out, that a horſe of that colour, which his father Praeſtantius did ſpeak of, and in that place carrying corn, to which he ſaid, That it was a wonderfull thing, that women by their magical art, by giving meats, could make men think to do that to one being awake, to another being aſleep, which without doubt there was no ſuch thing: from whence in my judgment, that which is ſaid at one time of the Strigilian Women, is nothing elſe but a magical dream; although to others it may ſeem otherwiſe. Peradventure thoſe metamorphoſings which were cauſed by Circes, were like to theſe, although they give another account of an allegorical ſenſe for them. The ſame was ſhewed in an Egyptian Maid, when ſhe was transformed into a Mare; they brought her to St. Hillarion, who preſently turned her into her former ſhape. To which the like may be ſaid of a young man, who by magical women ſeemed to be turned into an Aſſe; of whom, when Peter Damianus did accurately diſpute before Leo the high Prieſt, he affirmed, it was the effect of Magick, and no fiction. Fulgoſus book 8. chap. 11.

IN Pruſsia, Livonia, and Lituania, there is a great number of Witches, who at Chriſtmas before night, laying the picture of a man in a certain place, they aſſume the Wolfs face, and go to the Countrey-mens houſes in the Woods, and there fight; and drink off hogs-heads of Ale, kill cattel, and afterwards they count that place of the inhabitants divine; And if at any time there happen any miſchief, as a Wagon overthrown and caſt into the Snow, they believe, that he that it belongs to, ſhall dye that year; as they have found many times by ſad experience. Within Lituania, Samogetia, and Curio, there is a certain ſtone-wall ſtanding, being the ruines of a certain Caſtle: At this, at an appointed time there meets 1000 of Wolves, and tryes their nimbleneſſe in leaping, and they that cannot leap over this wall, (as thoſe that are fat often cannot) they are beaten by their chief Governours: And, in the laſt place, it is conſtantly affirmed, that in this multitude there are the great Peers, and many of their Nobility. Olaus illuſtrates it by many Examples, lib. 8. cap. 45. &c. He affirms, That the Duke of Pruſia did give no credit to ſuch Witchcrafts, but cauſed a certain man, not much skilled in Negromancy, to be impriſoned, till he ſhould metamorphoſe himſelf into a Wolf; but when he ſaw he could not, he cauſed him to be burnt.

URatiſlaus, Prince of Luca, who firſt founded Uratiſlavia, warred againſt Grezomiſlaus Prince of Bohemia, his Nephew. They ſay there was a woman there, that foretold her ſon in law, that wiſh'd for the fight, that Uratiſlaus ſhould be killed in the battle, and the major part of the people ſhould dye with him; but he being but a youth, might peradventure eſcape, if he would be adviſed by her. She charg'd the young man, (that ſaid he would do whatever ſhe commanded) to kill the firſt he met withall, and to keep cloſe both his ears in his pocket; preſently making a croſſe with his ſword on the ground, between his horſes forefeet, and kiſſing it, he got upon his horſe, and haſtened away: Uratiſlaus being ſlain in the Camp, called Thuſcus, the young man, that hearkened to his Mother in law, fled home ſafe, but found his Wife, which he intirely loved, killed, without ears, and holes made in her breaſt. Thus thoſe ears which he had cut off from his enemy, in great amaze, he knew to be his Wifes. Aeneas Silv. in Hiſtor. Bohemia.

APollonius Thyaneus cured the blind, the lame, and thoſe that were tormented with unclean ſpirits; he delivered the City Epheſus, that was infected with a grievous Plague, by ſhewing them an old beggar, which he commanded ſhould be ſtoned by the people, who afterwards taking away the heap of ſtones, was found in the ſhape of a dog, whom himſelf affirmed to be a Devil.

SOme Examples of them, who by magicall enchantments continued to the end in torments, recitat. Vierus lib. 4. cap. 10. de Daemonum praeſtigiis.

DUſſus, King of the Scots, was ſick of an unknown diſeaſe; in the night he ſweat very much, and in the day-time being more at eaſe, he took his reſt. His body, like to one in a Conſumption, was pined away with a lingring diſeaſe. His pulſe was as before when he was in health, likewiſe his ſenſes and appetite to meat; His Phyſitians were in deſpair of his recovery. In the interim, about that time aroſe a rumour, not known by what Author, That the King was poyſoned by women, and that they in a Town of Moravia did practiſe the black art to deſtroy the King. Meſſengers were ſent to make peace between Duffus the King, and the Inhabitants of Moravia, and being by night admitted into the Caſtle, are warned of the whole buſineſſe by a Souldier, who ſearcht out the whole matter from his ſtrumpet, whoſe Mother was one of the Witches that poyſon'd him. Breaking therefore into their houſes, they found one of the hagges having an Image of wax repreſenting King Duffus, which was made by their helliſh art, faſtned on a woodden ſpit before an hot ſcorching fire; another was found muttering a charm, as he poured forth liquor on the ſtatue by little and little. They being caſt into priſon, and queſtioned about the impiety, they made anſwer, Whileſt the image at the fire was ſcorching, King Duffus was in a ſweat, but reciting the charm, he ſhould be alwayes awake, and at the melting of the wax, he ſhould waſte away, but it being utterly conſumed, the King ſhould inſtantly die. They were hired to do this wicked act by the chief Governours of Moravia. When the women were burnt, Duffus gave over ſweating, and was reſtored to his health. Hector Boethus lib. 11. Hiſtoriae Scotorum.

VItolfus, cihef Ruler of the Helſingians did ſo deprive thoſe of their eye-ſight whom he pleaſed, that they neither could ſee houſes, that were nigh unto them, nor certainly to go unto them, he knew ſo well how to dimm their eyes with a cloudy miſt. Olaus lib. 3. cap. 17. Septentrional.

THe Lappones and Finni in the Northern parts uſe to make ſhort artificial javelins of lead, the length of ones finger, theſe they ſhoot at a diſtance towards them which they wiſh to be revenged of; who having a canker ariſing on their leg or arm, are with extremity of pain dead within 3. dayes after. Idem, ibidem.

WHen Iſabell, King Alphonſus the 11th his daughter, was given in marriage to Johannes Galeacius, Governour of the City Millain; Ludovicus Sfortia ſeeing her, his affection was ſo ardent towards her, that he deſired her father to beſtow her upon him to be his Wife; and on this manner he by his magick art brought it about, that Johannes Galeacius for many moneths was uncapable to perform the conjugall myſteries. Guicciardinus lib. 1.

PYthagoras on a time was ſeen at Criton and Metapontus on the ſame day and hour. Apollonius in Mirabil. hiſtoriis.

APollonius Tyaneus being kept in publique cuſtody at the Palace, and accuſed by Domitianus, vaniſhed clear away out of his ſight, and was the ſame day found at Puteoli, whither he had ſent his Comrade before, and charged him to wait for his coming thither. When this ſame man had a book in his hand at Tigilla, wherein his accuſation was included, he did miraculouſly and ſtrangely cauſe, that this book being open, could in no place be found written. Philoſtratus.

JAmblicus, a Philoſopher of Syria, as he was praying, was lifted aloft from the ground more then ten cubits, his body and veſture was changed into the colour of gold. Prayer being ended, he came again to his former effigies, and fell down to the ground; viz. theſe were the illuſions of Magick-contemplations. Eunapius, in ejus vita.

IT is reported by Olaus in his Hiſtory of the Northern folks, That Oddo Danicus, a grand Pyrate, rov'd up and down the deep Sea, without the help of a Ship, and did often, having enchanted a ſtorm, overthrow his enemies Shippings, and was at laſt (being environ'd by an enemy of greater skill) drowned in a gulph, who by his ſleight and cunning charms, did in former times uſe to dance on the top of the waters.

OThnius the Magitian brought Hadingus King of Denmark to his own again, when he was moſt ſadly deluded by the tricks of the Devil and Magitians, and far ſeparated from his company, on horſeback over a great part of the Sea, and Hadingus thorow ſome ſlits of his rocket under which he lay trembling, palpably ſaw his horſe feet tread the waves, to his great admiration. Olaus lib. 3. cap. 19.

THeſpetion, the General of the Gymnoſophiſtae in Aethiopia, by his incantations injoyn'd an Elm Tree, that it ſhould ſalute Apollonius, which the Tree did, with a very diſtinct voyce indeed, but ſomething like a womans. Philoſtratus in vita Apollonii & Volatteranus, lib. 13. c. 8. Anthropol.

THeotecnus the Magitian under Maximinus, by the power of magick made the Image of Jupiter to utter Oracles, by which the Citizens were incited to perſecute the Chriſtians, and the Emperour was much [•]fferated and exaſperated againſt them. At laſt, Licinius having found out his tricks, puniſhed him ſeverely. Euſebius lib. 9. cap. 3. & 11.

THe Grammarian Appion, with the herb Cynocephalaea (which in Egypt is called Oſirites, and prevails againſt all manner of Witchcrafts, but whoſoever gathers it, dies preſently) raiſed the ghoſt of Homer, that he might know of what Country and Parents he was deſcended. But never durſt tell what anſwer he received. Plin. lib. 30. cap. 2.

APollonius Tyaneus coming to the Tomb of Achilles, aver'd that the Ghoſt of Achilles in his old and known likeneſſe and poſture preſented it ſelf before him, and that thereupon the Sepulchre did a little tremble or move, and preſently a young man appeared, at firſt about five cubits high, but in a ſhort time he became twelve in ſtature, and ſeemed handſomer than can be imagined. The youth ask't him ſome frivolous queſtions, and when he began to be ſomewhat too wanton and obſcene, Apollonius perceived he was imployed by the Devill. He therefore forc't the Devill to depart, and when he was gone, a certain ſtatue hard by in the likeneſſe of the ſaid youth, fell to the ground. Philoſtratus.

JAmblicus the Philoſopher, tegether with his Schollars, went to Gadara to certain Baths, the beſt in all Syria, (or the Roman Empire) except onely thoſe of Baja, to which no Baths could be compared: whileſt they were waſhing there, there grew a diſpute concerning theſe Baths amongſt the young Gentlemen; Jamblicus ſmiling, commanded his pupills to inquire, of ſome of the men that attended the baths, of the names of the hot ones; but which were much more pleaſant than the reſt, and had been named particularly for a long time. They anſwer, they underſtand not the meaning of the names; but that one of them was called Amor, and the other Anterotes, The revenger of the Injuries of Lovers. He preſently touching the water with his hand, (for he ſate perhaps upon the border of the Well, where the water overflowed and ran out) and mumbling over a few words, raiſed one out of the bottome of the water very fair, and of a comely ſtature, with his hair as yellow as gold, with a pure white skin upon his back, who was in every thing like one that waſhed, or had been bathed. The young man being aſtoniſhed at the novity of the thing, he went to the other Fountain, and did the like there, calling out the other Amor, in every thing like the former; only that this had darker hair, and longer, hanging down along his neck. Both theſe familiars or rather Tutelars, came to Jamblicus, embracing and hugging him, as if he had been their own natural father, whom he reſtored to their former ſtations; and ſo having waſht, returned from the Bath. Eunapius, in his life.

WHen Baſilius the Emperour dyed, his eldeſt ſon Conſtantinus dyed with him, he ſo paſſionately loved his father, that he would not live after him, but deſired alwayes to ſee him alive. There was a certain Monk called Theodorus, and ſirnamed Santabarinus, preferred to the Government in the Metropolis of the Enchaitee, who being a moſt juſt man, was in great favour with the King, and with whom the King converſed very familiarly, which, as one he obſerved to be very devout, and a great lover of the truth. He promiſed the King to ſhew him his ſon alive, ſitting upon a horſe under a green leavy ſhade. The fooliſh old man thought the Viſion that the miniſter of the Devil had deceived his eys with, had been his ſon, and that he had embraced his ſon, when he had nothing but a Phantaſm; and ſo wholly relyed on the credit of this Monk, that he, in the conceit that his other ſon was alive, brought the King into ſuſpition of his ſon Leo, whom he had crowned and created King; inſomurh, that he impriſoned him, and there tormented the poor innocent Prince a long while. Cuſpinianus out of Zonara.

A Boy called Lotharingus, come of an honeſt ſtock, being corrupted by the evill example of his equals and companions, began to frequent Taverns and tipling-houſes; all this while Gilbertus, a kinſman of Nozerenus, to whoſe care he was committed, knowing nothing of it. Mean while, a young man, (which proved proved afterwards the Devil in a man) he being drinking with his pot-companions, drew him aſide, and promiſed him he would teach him, how by ſaying a certain verſe, and ſome words which he could eaſily learn, he might have money at his pleaſure; If in his name he would to his hoſt reckon up a Symbol, and from his heart believe thoſe things which were in the holy book by him written; nor would ever unfold the holy Bible. The youth promiſing him all he deſired, he told him the ſum of his art therein; then taking the book in his left hand, holding it down with his fore and middle finger of his right hand, and muttering out the verſe, (in the French tongue) braſſe and copper ſwims about, and gold leaps, and he ſhaked off his fingers 60 Crowns, the ſum he deſired. The Youth does the like, as this his Inſtructor did before him, and with the like ſucceſſe; but in great joy going home with the book, and being much taken with the novelty, opens it, that he might make another by it. In the middle there was a ſphaerical circle, like an Orb, divided with two ſtraight diametrical lines croſſewayes, upon which there was a picture drawn of a moſt dreadfull ſhape, horned, and every way like a Devil; on his right hand were two croſſes that joyned together, on his left were the immodeſt parts, both of a man and a woman, moſt obſcenely placed, oppoſite to each other. Preſently, as he beheld theſe ugly ſpectacles, his eyes began to darken, and his head to grow light; and whitherſoever he went, he would look back ever and anon, verily believing ſome body followed him cloſe at the heels. His Chamber-fellow, a young man, who had obſerved this Prodigy, was examined about it, and confeſt all the buſineſſe to his Tutor, at whoſe perſwaſion the papers were caſt into the fire, where they remained a full half hour, without being toucht by the fire, (although the matter of them was to all appearance moſt combuſtible) to the very great terrour of the young man, and the amazement of all the ſtanders by. Cognatus, l. 8. Narrat.

IN the time of Anaſtaſius the Emperour, the Bulgari, a people before that time unknown, inroded upon Illyrium and Thracia. Againſt whom certain Roman Captains, made a voyage with an Army; whom theſe Bulgari, uſing Magicall devices and ſtraragems, did bafflle and deſtroy wholly, except a very few that eſcaped. Cuſpinianus.

SIgebert King of France was conquer'd, his army deſtroyed, and himſelf taken priſoner by a people called the Hunni, by reaſon of their inchantments they uſed againſt him. Gregor. Turon. lib. 4. cap. 28.

HAquinus Prince of Norway being to fight againſt the Danes, by his inchantments ſo vexed his enemies, which were of a ſtupendious magnitude, that their heads were ſo ſore beaten by the ſtorms, that their eyes were even ſore with wearineſſe and loſt their ſight, inſomuch that they received more detriment by the Elements than the Enemy. The Biarmenſes, a people very near the Artick Pole, fighting in the North with that moſt powerful King Regnerus, by their incantations roſe a moſt violent ſtorm againſt the Danes, and ſuddenly afterwards a moſt hot gleam inſomuch that between theſe two extreams, the Enemy were both deſtroyed and conquered. Olaus, lib. 3. cap. 19.

ARngrimus the Swediſh Champion perſecuting the wood-Finni, or Tories, and in a conflict having put them to flight, caſting three ſtones behind their backs, they made them appear to the Enemy like ſo many Mountains, ſo that Arngrimus ſeeing he was gul'd, recalled his forces from the purſuit thinking that by thoſe great mountains their paſſage had been ſtopt. The very next day combatting with theſe ſame again, when they were not able to ſtand it out, throwing Snow upon the ground they made the appearance of a River; And ſo frighting the General of their Enemy with this vain ſhew of waters, they again eſcaped. But the third day when they ſaw their party begin to fail, they yielded themſelves up into the Conquerours power. Olaus, lib. 5. cap. 15.

THe Magick veſture called Induſium Neceſsitatis amongſt the Germans, Nothem[•]t, was much eſteemed of old, with which they uſed to arm themſelves, and then they were ſhot-free, and weapon-free, and thereby defended from all manner of bodily harms, and enabled to undergo any hardſhip whatſoever untoucht. This alſo was uſed by women in childbed to procure eaſie and ſafe deliverance. Hence was it called the ſhirt of neceſsity, becauſe it was put on in the greateſt neceſſities. Thus it was made. On Chriſtmas day at night, maids of moſt known chaſtity, did in the Devils name, ſpin yarn out of the mud, weaved the ſame, and ſewed it together. In the breaſt of it there were two heads ſewed, of which that on the right ſide had a long beard, covered as it were with a helmet, but that on the left ſide was grim crowned, and like the Devil; on either ſide was a croſſe made, in length it wrought from the neck down to the middle part of a Man, being compleat with ſleeves, &c. Vierus writes in his fourth book, and 15. c. of the ſleights of the Devils, That he ſaw one of them in the Poſſeſsion of a very Noble perſon, left him by his Grandfather, a Souldier, and a moſt ſtout man, and that they were very commonly uſed in times paſt, by Kings and Emperours.

THe Polonians in a battle they had with them at Legnicia in the year of our Lord, 1240. bore very hard upon the Tartars, and when they gave ground, proſecuted the purſuit. There was in the very rear of the Tartarians, an Enſign whoſe Motto was onely the letter X and upon the ſpear of it there was the image of an ugly black long-bearded man. When as the Enſign-bearer did very much ſhake and waver this colour, it raiſed a very thick and black ſmoak. This cloud did not onely obſcure the Tartars from the ſight of the Polonians, but killed many of the Polonians with the ſtink of it. The Tartarians did this by ſome incantations they uſed, which as well as many other ariolations, and divinations they very much practiſe as well in war as upon other occaſions, and do often make conjectures of future events by the entrals of men. The Barbarians when they ſaw the Enemy in a fear, rallying and encouraging one another, they made a great impreſſion upon them, and having diſordered their ranks, made no ſmall ſlaughter; in which Pompo the leader of the Chriſtians, with many of his valiant aſſociates died. There was ſo great a maſſacre of the Chriſtians that day, that the Barbarians having cut off all their ear-rings, filled nine great ſacks therewith. Cromerus, libro 8.

A Cruel Warr happening between the Kings of the Danes and Sueſia, in the year 1563. It is written out of the Danes Caſtles, That the Suecian King when he was in his pomp and proſperity, carried four old Witches about with him, which by their enchanted verſes did procure all the Victories to the Danes, that he could not do any hurt to his Enemy; And thoſe which were beſieged by the Sueſian King, were debilitated and made weak, and unfit for War, ſo that they were glad to yield themſelves captives: And although at firſt there was no credit given to the report, yet afterward one of theſe Witches was taken captive by a Souldier of Mounſieur Comitis, a Schwarzenburg Guntheri of the Duke's Army; and thoſe things which ſhe confeſſed to him, are written down; Afterwards there was found about the Wells, Springs, and Fenny grounds, a long thred extended out a great length, upon which were many woodden croſſes and pictures, with ſtrange characters deſcribed on them. Vierus ſaith, That they grievouſly offend againſt the manifeſt Commands of God, that they require ſuch unlawfull means or helps from the Sueſians; and the Danes they are afraid of thoſe magical deluſions, and divelliſh deceits and mockeries. Lib. 2. cap. 33. de Praeſtigiis Daemon.

EMpedocles Agrigentinus the Magitian, writes theſe things of himſelf;

Medicamenta quae et mala et ſenectutem propulſant,

Audies; tibi enim ſoli ego iſta omnia conficiam,

Et ſedabis indefeſsorum ventorum vires, qui in terram

Ruentes flatibus, rura corrumpunt,

Et viciſsim ſi voles, reduces ventos, adduces,

Et efficies ex imbre nigro tempestivam ſiccitatem

Hominibus, et efficies ex aeſtiva ſiccitate,

Flumina foecunda quaeque in aeſtate ſpirant,

Et reduces ex Orco defuncti animam viri.

Ope now the labyrinth of thy mare-like ear,

And then ſtrange Cures and Medicines thou ſhalt hear,

That will all evils and old age repell,

To thee alone I will this myſtery tell;

And thou ſhalt huſh the rumors of the wind,

Deſtruction's beeſom when thou doſt it find,

To ſweep the Country with its poyſonous breath,

And Dragon-like doth ſtorm many to death:

And if thou wilt that Aeolus ſhould bluſter,

'Tis in thy power all the winds to muſter.

If black big-belly'd Clouds appear again,

As though they would nothing afford but rain,

Then thou ſhalt cauſe in them a barrenneſſe,

And a great drought, and bring a great diſtreſſe

Upon poor mortals: and when th'Earth is dry,

It ſhall be ſleckt by tears of weeping eyes:

But when it's parcht with Summers ſultry weather,

The foaming floods ſhall then all flow together,

And quench its thirſt; yea from black Pluto's den,

With Orpheus thus thou'lt fetch thy friend agen.

When for a certain while the winds did ſo vehemently blow and bluſter at Eteſia, that they hurt the grain, he gave order that Aſſes ſhould be excoriated, or their skins ſhould be pluckt off, and make bottles, and to be ſo far extended in the Promontory, that they might receive the wind; And he being aſleep, was called [〈 in non-Latin alphabet 〉], as if one ſhould ſay, The ſtayer of the Winds. Suidas.

THere are a certain people amongſt the Lydians, who are called Perſici, their Cities being Hierocaeſaria, and Hippaepae; and in each City there are Temples very large, and Vaults in them, with Altars, upon theſe are aſhes of a far different colour then our aſhes are; A Magitian entring in here, covers his head with a gallant attire, where the wood is laid upon the Altar, and calls upon the name of his god, whoſoever he be, but (reciting a heatheniſh verſe out of a book) where he hath prayed, there ſhines forth a pure flame out of the wood, the fire being not ſtirr'd. Pauſanias, lib. 5. ſaith, he ſaw this himſelf.

HErodotus teſtifies, lib. 7. of Xerxes's Governours, that in a tempeſt of three dayes, they loſt four hundred Ships, untill the fourth day, that their Magitians Thety, and the Nereidians did allay the tempeſtuous winds by their ſacrifices.

CAſtabilis is the Phane of the Perſians Diana, where they ſay religious women go upon hot coals barefoot, and are not burnt, Strabo, lib. 12. Under the Mountain of Soracte, there is a City called Feronia; it is called by that name, from a goddeſſe they had, which the bordering people thereabout worſhip very much. In the ſame place there ſtands a Temple, having a wonderfull kind of ſacrifice; For they that are inſpired with the Deity, do walk upon burning coals with their naked feet: And therefore there comes a great multitude every year, as well by reaſon of the ſolemnity and celebration, as to ſee the ſight. Idem. lib. 5.

TUllius Hoſtilius the Roman King, in the imitation of Numa Pompilius, whileſt he endeavoured to raiſe up Jupiter Elicius, was ſtruck with lightning when the Palace took fire. Tuſsia, a veſtall Virgin, being accuſed of inceſt at Rome, that ſhe might be cleared of it, and her innocency and chaſtity might be diſcovered by her prayers, ſhe drew water with a ſieve; in the 609 year, after the City was burnt, Plinius, lib. 28. cap. 2.

ARmiplus, an Egyptian Magitian, in that War which the Romans had with the Quadi, when there was a cruell skirmiſh and battel, and the victory hanging in Aequilibrio, they did not know who ſhould get the battle, by his magical Arts and Inchantments called upon that Mercury, who dwells in the Airy Region, and other ſpirits, and begged of theſe a great deal of pouring rain, and thereby did ſo affright the Quadi, that the Romans got the Victory. Dion Niceus in Antonino, & Suidas. Some attribute this to Julian the Chaldean.

THere was in old times a Northern people called Finni, that in times paſt did ſell winds to Merchants, offering them three knots twiſted by magicall cunning; the firſt knot being opened, they ſhould have gentle winds, and ſoft gales; the ſecond b[•]ing untwined, they were to have ſomewhat more vehement winds; and the third knot being looſed, they ſhould have tempeſtuous winds and ſtorms. Olaus lib. 3. cap. 16. ex Sax. Grammat.

IN the year of our Lord, 1462. Ferdinand the King of the Neapolitans, did beſiege very cloſely the Marcos Town, being ſubjected under the Tower or Caſtle of the Draconian Mountain, ſcituated near the entrance of the Maſsick Mountains, and by reaſon of the ſcarcity and want of water, he almoſt compell'd them to yield and ſurrender themſelves; When the wicked Prieſts durſt by their conjurations cauſe great ſhowers, for there were found in the Towneſmen who were beſieged, who in the night-time deceiving the Caſtles Watches, thievouſly ſtole to the ſhore through rough and hard rocks, bringing with them the Image of Chriſt crucified on the Croſſe, firſt with imprecations curſing it, and proſecuting it with Magicall Verſes; afterwards they fall into a frenzy, calling upon Heaven, Earth, and Sea, for a Tempeſt. At what time theſe Prieſts, the wickedeſt and blaſphemouſeſt of all mankind, ſtudied by their prophane arts to pleaſe the Souldiers perſiſting in their wicked rites and ceremonies, by which means (as it is reported) they procured rain, and an Aſſe being ſet before the dores of their houſe, and they ſung an Elegy, as though he were troubled in mind. Afterward the Sacrament was thrown into his mouth, the Aſſe making great moan, and lamenting, as though with funeral ſongs; at length they buried him quick before the dores of the Temple. But the rite or ceremony being ſcarce finiſhed, the Sky began to be, clouded, and the Sea was begun alſo to be tempeſtuous, and the ſplendour of the noon-day was eclipſed with darkneſſe, and now the Heavens began to ſhine with their flaſhing fiery lightning; then all other light was obſcured, Heaven and Earth trembled with thunder, and Earthquakes, the poles of the Earth were aguiſh, the Trees that were eradicated and plucked up by the roots, they were blown about in the whirl-winds, the rocks that were cloven with lightning, filled the Ayre with clamorous noiſes, and there came ſuch a deluge by this rain and ſtorms, that the Ciſterns and Conduits were not able to contain it, but the parched ſtones, and ſcorched Rocks did diffuſe and ſpread about every where thoſe ſhowers, torrents, and Rivers which the ſtorm brought; ſo that the King whoſe onely hope was to get the Town by want of rain was fruſtrated of his purpoſe, and returned to his old Caſtles at Savonta. Pontanus, lib. 9. belli Neapolitani.

NEar Elton Pagum a little mile from Embrica, placed in the Dutcheſſe of Clivenſis near the high way, about forty two years ſince, there was a ſpirit that vexed travellers after divers faſhions, beating them, throwing them from their horſes, and overthrowing Waggons, neither was there ever any thing ſeen but the picture of a hand, they called it Eckerken, the Neighbours thereabout did attribute this wickedneſſe to the conjuration of a Witch. Wherefore a hand was ſacrificed to a Sybill Woman named Puiſcops, who by right was a ſervant to the Earl of Montenſis and at the laſt the hand being burnt, the grievance ceaſed. Vierius, lib. 5. cap. 2. de praeſtig. Daemon.

PElopſin an Olympick charriotter, got ſome ſpell or inchantment of Amphion, that the horſes in that very plain might alwayes be troubled with an unaccuſtomed fury and terrour. Pauſanias, lib. 6.

PYthagoras called a very cruel ſavage Bear, of a great bigneſſe who ſtruck thoſe that looked on him with fear, and fed and nouriſhed him with himſelf; he once with a low voice as though he were Conjuring in muttering and whiſpering words, he charged him that he ſhould hurt no living creatures: after that, the Bear going away, went into the Woods, and gathering her Whelps together, and with much faithfulneſſe ſhe (which is very rare in men) did perform that ſhe was ſworn to. Perhaps from hence (ſaid Augustine) came Pythagoricall nercomancy, by the numbers of Letters, and by the Moon. And it is certainly reported that Pythagoras ſaw an Oxe near Tarentum, ſpoiling the Fabacian Corn with his eating, as alſo by the trampling of his feet, as the Neatherd told him, he counſelled the Oxe to ſpare the Corn. The Neatherds wife laughing, I (ſaith ſhe) have not learnt Oxe-language, but thou ſeemeſt to be verſt in that kind of learning, and therefore take my place: preſently Pythagoras bending himſelf to its ears, whiſpered ſome Magical words into them; and, that which is to be admired at, the moſt obedient Oxe, being willing to be taught of o[•]e that was wiſer then himſelf, not onely gave over tearing the Corn then, but abſtained from eating corn of that ſort afterwards, and alſo was freed from his Neatherd, and was turned from a country ruſtical ſwain to a Citizen-peripatetick, and waxed old at Tarentum, and was fed by mens hands. Caelius, lib. 19. cap. 1. A. L. Plutarchus in vita Numae. The ſame Pythagoras, as Ariſtotle ſaith, killed a Serpent in Etruria by biting, who deſtroyed others by biting. Apollonius in Mirabil. Hiſtoriis.

APollonius Tyaneus going from Rome to Byazntium by the Citizens leave, did expell out of that City, a great company of Serpents and Scorpions leſt they ſhould hurt any one, and did quell and repreſſe the intemperate neighing of horſes at the Randevouz of Princes. The ſame thing was requeſted of him when he came to Antioch, for when the Antiochians were vexed by Scorpions, and gnats, he made a brazen Serpent, and put it upon a pillar erected on the earth: he commanded the people to carry reeds in their hands, and run about the City ſtriking and laſhing with their reeds, and to cry out; Let the City be free from gnats: And by that means the Serpents and gnats were driven out of the City. Cedrenus.

IN the bigger India, there is a Province called Maabas, famous for pretious ſtones and pearls, for that Sea being very dangerous for Sea-Monſters, the Abrathimins their Magitians, who anciently were called Brachmans, by their daily witchcraft do ſo bewitch the great huge Whales, that they are able to hurt no body; but in the night-time they let them have their liberty, left there ſhould be any occaſion given to thieves to ſteal. M. Paulus Venetus. lib. 3. cap. 23. rer. Oriental.

IN the Mart-Towns in Holland, as in Rotterdam and Scheidanus, they chiefly live by fiſhing; thoſe Inhabitants when they ſayl out to catch Herring, they bring ſuch plenty of fiſh home to Rotterdam, that loads whole Ships. Theſe on a time, drew back their Nets loaded with ſtones to Scheidanus; which unexpected misfortune was quickly attributed to witchcraft: Wherefore they apprehended a woman, which without delay confeſſed, that ſhe made it come to paſſe with her witchcrafts, and that ſhe flew out of a hole of the window; She ſhewed them a hole of the ſame bigneſſe, which ſhe could hardly thruſt her finger in, and whilſt they were laying in wait for fiſhes, ſhe went to Sea in a Cockle-ſhell, Moſsel Sculpitis called by the fiſhermen, and there paſſed over all that ſpace untill ſhe came to the place where the Herrings were, and there with her inchantments, made the Herrings depart that place, and ſhe ſtayed in their room: this rumour being ſpread abroad, ſhe was committed to the flames. Vierius lib. 5. cap. 8.

THey report that a certain man, one Paſetus by name, that deſerved the chief name for his skill in deluſions and Magick, he by his inchantments did make a Banquet quickly to ſeem to be made ready, and furniſhed in all points; again, when he pleaſed he could make it to vaniſh, Suidas. Brachmanns could make ready Banquets of all kinds, and prepared Meſſes of meat to be ſet on the Table, when they could ſee no ſervitours that ſet them on. Philoſtratus.

IT is related that Numa the Roman King, ſometimes invited divers Citizens to a Banquet, and ſet homely ſordid furniture, and a very ſparing mean ſupper; but it being begun, there was a ſpeech that he was familiar with a Goddeſſe, and inſtantly he let them ſee his houſe, was furniſhed with pretious cups, and the Tables were deckt with all gallantry and magnificent feaſts. Plutar. in Numa.

WIlliam the Earl of Holland was Crowned by the inſtigation of the High Prieſt, being againſt Frederick 11. and Conrad. filius Aquiſgraci Roman King, returned to his Colony, and there made a gallant feaſt to the Princes. In which it is reported that by the admirable art and skill of Albertus Magnus the Philoſopher, the Trees did flouriſh in the depth of Winter, and the herbs did grow. It is ſaid, that the Writers of that Age relate, that they ſaw him do this; for this deed it is ſaid, that he had a great Farm given to him, with its appurtenances, in Trajecto, and to have built a Monaſtery. Cuſpinianus.

THere is a Tradition, that Pythagoras did perform the Pythagorian ſport by a Looking-glaſſe; he writ ſomething in blood in the Looking-glaſſe, and quickly the Letters being turned againſt the Moon, being in the full, to him that ſtood at his back, ſhewed the perfect characters, as it were ingraven'd in the Moon. Coel. lib. 9. cap. 23. Antiq. lect. ex Suidâ in voce [〈 in non-Latin alphabet 〉].

APuleius lib. 1. de Aſino aureo, haec ſcribit. At Athens, ſaith he, near and over againſt the Paecilean Porch, I have ſeen a young Chevalier plainly to have ſwallowed a ſharp dart, pointed with a pile, and preſently again without any reluctancy hide within his bowels a hunters lance made of a little ſtump, in which part it threatens deſtruction, and behold the iron of the Launce came out through his gut behind, and he being a fine finnical boy tending to Mollicies, by his Serpentine windings did ſo dance, as if he had no bones to hinder him, and therefore was [•]dmired of all that ſaw him.

PHilumena, the harlot of Apelles the Heretick, did put in and take out of a little hole of a narrow glaſſe bottel, a great loaf of bread. D. Auguſtinum Sedecias the Jew, did devour and ſwallow up Souldiers with horſe and arms, and a whole load of a Hay, and flew in the Air.

IN the reign of Andronicus Senior, the Emperour, and young Andronicus his Nephew, there were Magicians came out of Egypt to Byzantium, to ſhew their art: they did faſten upon a Platt of ground two or three main maſts of a loadned and ballaſted ſhip with ropes, leſt it ſhould totter to and fro, or bend to either ſide; afterwards they ſtretched one rope from the top of one maſt to the top of another; furthermore, twiſting and doubling another rope that winded to the ground, they made ſteps, or a ladder of cords, by which they did climb to the top; and when one of them went up to play their tricks of activity, he would ſtand on the bare top of the maſt, now flinging out one foot, then another upwards, (as though he deſpiſed and ſpurn'd at Heaven) and then turning topſieturvy, his head inclining towards the vertex of the Pole or Maſt; at the laſt, falling on a ſuddain, one hand holding faſt to the rope, and there he hung ſwinging and turning about the rope, and whirling about towards Heaven (being of a vertiginous brain) and towards earth, in a ſemi-moment juſt like a top, afterwards bending his leg, he caught hold of the rope with that, inſtead of his hand, and there he would be a Supine, viz. hang or lye downwards, and would then circle and turn himſelf about after the former manner; By and by he would ſtand ſtraight up on the rope, and taking in his hand bow and arrows, would aim and ſhoot at a white mark, that was put a great way off, and ſhoot ſo artificially and skilfully, as they that ſtood on the ground could do no better: And then again ſhutting his eyes, taking a boy in his arms, he would go up to a higher rope, and ſo would prance up and down from one rope to another; and one man did do all this.

BUt another that ſate upon a horſe, and ſpurring him in a race, and as the horſe was running, would get upon the ſaddle, and ſtand right up on the top of it, and would ſometimes with his legs being folded together, ſit upon the horſe's main, and on his forehead, and on his buttocks, and flying to and fro, as though he were a bird; and ſometimes he would light off from his horſe as he was running, and then catching hold on his tail, would leap upon him again, and was ſeen ſitting on his ſaddle preſently, and lighting and ſhifting from another ſide, or part of his ſaddle, he would turn himſelf under his belly, and preſently aſcend on the other ſide of the horſe, and was carried by the horſe, and when he did theſe things, he did not neglect to whip the horſe to obtain the race, and theſe things did another of the Magitians. Another of them carrying a club about half a yard long on his ſhoulder, did ſo belabour that Veſſel, being then full of liquor, that it laſted and was ſerviceable not long after. Another there was that ſet a long ſpear upon his head three fathoms long, and from the top downwards, the rope net-wiſe was folded, or ſtairs made by it, and a Boy did aſcend to the top, ſometimes ſhifting hands and feet untill he came to the ſpears top, and then he deſcended again, and he that carryed the ſpear on his head, walked all the while. Another would throw up on high a Globe, or a round ball of Glaſſe, and then when it was falling again, would catch it with the extreameſt parts of his nails, and ſometimes by his elbows, now one now another, but ſome that were not very expert, fell and periſhed. And whereas there were above forty came out from their country, almoſt twenty of them came to Byzantium, and they travelled all over, gathering a great deal of Money of the ſpectators, and ſome came for profit, ſome to ſhew their art for oſtentation ſake. Gregor. lib. 8.

MIchael Sicidites Magus, Manuel Comnenus being Emperour, who would not ſuffer nor allow of ſuch ſights, which did effacinate the peoples eyes, but ſent all theſe Divel's, companions to them which he would have baniſhed; when he ſaw a little ſhip in in a large place of the Palace, in which potts and diſhes were tranſported, he by his magical verſes cauſed the Marriner to be ſqueeſed and cruſhed, and made him no ſooner leave to ſtrike and daſh the potts together, then they were all reſolved to duſt: a little while after ſtroaking his beard, he began to lament, and the miſt being paſt, he deplored himſelf, that he was ſo handled by ſome irefull diety; and being asked why he broke his ware in peices, he with much greif declared, that, being very buſie rowing with his Oares, there was a horrible great Serpent, that extended it ſelf over the earthen Veſſells, and that he ſaw it with ſtaring eyes, as though it was ready to devoure him, and no ſooner began to leave off rowing about, than that all the pots and platters were broken and cruſhed to pieces. This Magitian played another prank, ſomething like this, for waſhing in a Bath, he began to quarrell and wrangle with them, by and by he went out of the Bath, a little after ſome others through fear and haſte running out together, and treading upon one another, did leap out of a Channell, in which there was hot-water, and when they skipt ou[•] of it, they were as black as Pitch, and they were thrown out of the Bath, and were ſoundly kickt. Nicetas 4. book.

GRegory the 7th, as Cardinall Benno ſaith, that when he pleaſed, he could ſo ſhake and ſtrike his ſleeves, from whence fire, like ſparks, would come out of them, and ſo deluding the eyes of the ſimple by thoſe petty miracles, as a ſigne of his holineſſe.

WIth the Oſtrogothians is a great lake or Gulph called Veter having a pleaſant, but a very long Iſland, which is as it were its Center, and contains two pariſh Churches in it; under one of which there is found to be a den or cavern with a convex hollow entrance, and of an unmeaſureable unfathomed depth, into which ſome men out of a tympany-like oſtentation deſcend with lighted torches, and long threds to fathome it, and find how deep it is, as did one Gilbert by name, and others, they met a famous Magitian, who was overcome and bound formerly there by his own Maſter Catillus, over whom he preſumed to domineer and inſult, for his hands were tyed with a little rope, and certain Gothiſh and Ruthenien characters were enſcribed on't, and ſo was caſt down into this den by his maſter; Gilbert remained there being immoveable; divers did go into the cavern, not without great danger, to ſee theſe ſtrange enchantments. Afterwards the law forbad any to go down themſelves, or perſwade others to go down, under that perill that they were likely to undergo, viz. death, and ſo the mouth of the den was ſtopt up with ſtones. Olaus Magnus, lib. 3. cap. 20.

ANtonius Heliogabalus with his Magicall arts and enchantments, did Conjure up the departed Souls of Severius his father eſpecially, and Commodus, and many others from out of Hell, who tell him of future things, he eſteemed highly of Apollonius Cyaneus Cappadocian who flouriſhed in the reign of Domitian, and honoured and praiſed him much, and took care that a monument ſhould be made for him, becauſe he was the greateſt Conjurer. Dion ex Xiphil.

THe potent Emperour Arrian, when he underſtood by Magicall fopperies who ſhould reign after him, whoſe name ſhould begin with Theta, he gave command that all thoſe ſhould be ſlain whoſe names began with that letter, as the Theodorans, Theodotans, Theodulans, and a certain valiant Man Theodoſius coming out of Spain, his father who afterwards ruled Theodoſii. Wherefore many being affrighted, anagramatized, and changed their names. It was given out that this divination was made by a Libanian Sophiſter Jamblicus by name, the Scholler of Proclus, when there was many killed, he commanded the executioners to enquire out the Authors of this divination, Jamblicus fearing much the Princes cruelty, took a cup of poyſon and dyed. Socrates, lib. 4. cap. 19. Sozomenus, lib. 6. cap. 35.

ANdronicus Comnenus Tyrannus did conſult with one Seth a Magitian, (having his eyes put out by Manuel the Emperour) about his Succeſſour and his private enemy that watched for him; About the beginning of September, the Devil ſhewed him in muddy waters the letter Sigma, and afterwards Iota; therefore Andronicus thought that theſe letters decyphered Iſaurus, to wit, Iſaacius Comneus, the Nephew of Manuel the Emperour, who coming out of Iſauria, had appreſſed Cyprus by his tyranny. Much ſearch about the buſineſſe was there at that time; when the ſpirit with a great noiſe flickered in the water, within the exaltation of the croſſe, anſwered, Therefore vain (ſaith Andronicus) is this Oracle; for how can Iſaacius in ſo ſhort a time come from Cyprus, and take my Kingdom from me? And for this cauſe he ſleighted ſuch divinations and propheſies. But when one ſaid, Surely Iſaacius Angelus was dead, or elſe that Oracle would have been verified concerning him; and he ſaid further, That they imagine things that are afar off, and in the mean time neglect thoſe things which are under their feet; and ſo he was incenſed againſt the diviners art, and puffing, ſleighted Iſaacius Angelus, as a tender ſoft puſillanimous fellow; by whom a while after, he was deprived of his Kingdom and life too. Nicetas, lib. 2.

EUphroſyna, the Wife of Alexius Angelus, the Emperour of the Byzantines, when ſhe deſired to know future contingencies, did give up her mind to all kind of wicked divinations, and acted many unlawfull things: ſhe cut off the bill of a Porcupine hogg, which ſhe ſaw ready with its piked briſtles and cruel teeth, to fall upon a Lion in Hypico; and ſhe chaſtiſed with many ſtripes, famous Hercules Image, the gallant workmanſhip of Lyſimachus, lying upon a Lyoneſſe skin, and deplored her fortune, leaning with her head upon her hand; neither was ſhe ſatisfied or contented with this, but did mangle and break in pieces divers other Statues and Images, and knocked them on the head with hammers: ſome certain Pedlars diligently taught birds to imitate humane words, ſo that in the ſtreets and porches they would ſing with their ordinary voice, Juſtitia Politica, [〈 in non-Latin alphabet 〉]. Nicetas.

IN the time of Galerius Maximinius, a perſecutor of the Chriſtians, there was one Theotecnus at Athens, who was an enchanter, and a cruel enemy to the Chriſtians, and did as much as in him lay, to cauſe the Chriſtians to be accuſed and brought before the Emperour; and by this deceit he did it, by his conjurations and Sorceries he cauſed Jupiter's image to utter theſe words; Speak to Jupiter, that theſe Chriſtians may be expelled out of the City and fields, and baniſhed, as being enemies to him. The ſubtilty of this wicked Magitian eaſily took effect under ſuch a wicked Prince. Euſebius, lib. 8.

JAſon the ſon of Aeſon, Nephew to Pelias the Theſsalonian King, wiſhing to do ſomething worthy of memory, and to imitate ſome heroick deeds of Perſius and others; Pelias did conſent to his deſire, not that he might encreaſe the glory of his youth, nor adde ſplendour to it, but hoping that he would quickly be ſlain in ſome warlike Expedition or other; for he feared his brother Aeſon, leſt by the help of his ſon, he ſhould get the Kingdom from him. In the mean while, he promiſed him ayd for his Warr, if he would prepare for a Voyage to Cholcos, to get the Golden Fleece. Then was Pontus inhabited by the Barbarians and wild Nations, and they were ſo cruel to ſtrangers, that they ſlew all them that ſailed thereabouts; Wherefore Jaſon makes a Ship near the Pelian Mountain, of a greater bigneſs and bulk, and which had greater furniture, then in thoſe dayes they uſually had; for there was onely then uſed ſome little Ships or Frigots: The rumour of this thing was ſpread all through Greece, ſo that he invited many gallant young men, of their own accord, to come to his Warr; Jaſon choſe the chief of them that deſired to go with him, which number was four and fifty. Of theſe who were famous, was Caſtor and Pollux, Hercules, Telamon, Orpheus, Atalanta Schenei, beſides Theſpius's ſons, and the author of the Voyage, Jaſon. The Ship (we will not ſay, when dipped in the water) was called Argo, from Argos its builder, who alſo took care of repairing her, when ſhe was ſailing on her Voyage; or elſe named Argos, for her admirable ſwiftneſſe, becauſe the Ancients called any thing that was ſwift, Argon; they preferred Hercules to be their Captain, the chiefeſt for Vertue and Fortitude. The wings of fame flying all abroad the Countrey, did bring news, that all thoſe that ſailed with Jaſon to Pontus, periſhed by a mortality. In the firſt place, Pelias made Jaſon's father to drink Bull's blood, he ſlew his brother Pomachus, being but as yet a boy. Alchimede his Mother was deſigned for death; for all ſhe was a Woman, yet ſhe did one very memorable thing with a manly courage; when ſhe fled into the inmoſt receſſes of the Palace, and there begging of the gods, that they would reward and revenge ſuch impiety, ſhe ran her ſelf thorough with a ſword: Jaſon returned back into Theſsaly, and the Argonautes promiſed him to do what they could to revenge ſuch an hainous wickedneſſe, if he would fight againſt the City. Medea promiſed, that by her craft ſhe would kill Pelias, and would deliver the Kingdom unto them without any danger, and that ſhe would do her task too; for ſhe was to inſtruct them in every thing; and ſhe from the Palace was to give ſigns of the whole Affair (ſmoke by day, fire by night) to the Keepers of the Watch-Tower on the Sea-coaſt; therefore preparing Diana's Image, which was convex and hollow, in which ſhe hid divers kinds of venomous things. Afterwards by her medicines making her hairs gray, and her face to be ſo rugged and wrinckled, that ſhe ſeemed to all that lookt on her, to be an old woman; then taking Diana's image, went forth into the City, and ſtirred all up to ſuperſtition, as though ſhe came from the Northern Countries for the King and Citie's good and welfare; divers worſhipped her religiouſly as a Goddeſs, all the whole people was ſo beſotted; and they brought Medea into the King's Palace: Theſe things much increaſed Pelia's ſuperſtition, yea, and his daughters were ſo bewitched by Medea's Inchantments, that they were perſwaded that ſhe was a goddeſs, that was come for the proſperity and felicity of the Kingdom; for ſhe did affirm, that Diana was carried through the Ayr by Dragons, and that ſhe had gone about the greateſt part of the World, and that ſhe might be perpetually worſhipped, they ought to chooſe the moſt Religious King they could get; and moreover, that the Goddeſſe had commanded her, that with ſome Medicines, ſhe ſhould take away the old age from Pelias, and turn him young again. At which words the King admiring, commanded Medea to try the experiment upon her ſelf, that they might believe what ſhe ſaid. She required, that ſome pure water might be brought her by one of his daughters, and when ſhe had ſhut her ſelf up in her bed, ſhe anointed her body, and by the ſtrength of herbs ſhe was reduced to her former age; It is reported, that ſhe by her enchantments cauſed a Goddeſſe in the likeneſſe of Dragons to fly through the air, and ſupported by the Hyberboreans, which ſeemed to turn towards Pelias; Pelias eſteemed very much of Medea, and diligently commanded his daughters to do what ſhe commanded, and be obſervant of her, and whatſoever ſhe gave in charge to be done about her body, that they ſhould do it: In the following night it's reported, that Medea ſhould ſay, that it was neceſſary that the body of Pelias ſhould be boyled in Copper, which when the Virgins were about to do it, they required one experiment, that they might give truſt to her words; then there was a Ram that was kept in the houſe for many years, to whom ſhe promiſed to the Virgins, if ſhe ſhould firſt boyl that, ſhe would afterwards reſtore it into its former condition again. When the Virgins did conſent, they relate, ſhe did boyl the body of the Ram, which was divided into little pieces, and by her medicines brought forth the figure of a Lamb out of the kettle; which being done, and believing Medea, all the virgin-daughters, except Alceſtis, (who for her eminent Piety, abſtained from doing violence to her father) they ſlew their father by beating of him: Then it's ſaid, That Medea, leſt that they ſhould boyl the body of Pelias, made as though ſhe would firſt perform her Vow to the Moon, and commanded the Virgins with their lamps to aſcend to the top of the Palace, and there in the Cholchians tongue, made a long ſpeech, to drive away the time, and gave the ſign to the Argonautes that the time was now come of performance of the thing; they out of a proſpective glaſſe, ſaw fire, and then ſuppoſing the King was dead, came ſwiftly, demanding the City, and going upon the walls, and with glittering drawn ſwords, went ſtraightway to the Palace, kill'd all the watches that withſtood them, &c. Diodorus, lib. 4. cap. 3.

JOhannes Teutonicus, very famous in old time, his Father was a Prieſt, and by reaſon of the good opinion of learning that was had of him, he was preferred to Halberſtatenſem Pariſh, to which none but Noblemen and true begotten legitimate, were to be admitted; but he was much deſpiſed of his colleagues for his baſe birth: he invited them to a ſumptuous Banquet, and taking occaſion, asked them whether or no they would ſee their own fathers. And when they told him that they earneſtly deſired that he would do ſo, and by his Magicall art, he made appear horrid ghaſtly ſpectrums, repreſenting the ſhape of Cooks, Stable-grooms, fools, [•]uſticks, whoſe faces they confeſſed themſelves, that they had ſometimes ſeen at their fathers houſes. But Teutonicus did Conjure up his father in the comelieſt, beautifulleſt ſhape he could, with canonicall Prieſtly habit, in a fat Viſage. The ſhadows being paſſed away, he asked his gueſts whoſe father now they judged to be the nobler: they being affrighted, (as it were Planet-ſtruck) and confounded with ſhame, went every one home to their own houſes, and after they never troubled Johannes, who was ennobled by his vertue, if not by his extraction or birth. Johannes.

NIcholas Venetus, in his Indian Hiſtory, tells of a Pilot of India, when the winds did ceaſe, invoking his God which he called Muthian, and that at length he went to a certain Arabian, and that the Man being impulſed by ſome inviſible ſpirit, ran along the Veſſel, till he came to a Table, that for that purpoſe was fixed to the Maſt, and devoured certain coals that lay thereby: and calling for a Cocks bloud, when they had killed one, and brought him the bloud of it, he drank it off, and when he had done, askt them what they deſired? and when the Pilot anſwered, Wind, he re-demanded what wind, and when he told him an Eaſt-wind, he promiſed them for three dayes they ſhould have it at will, and admoniſhed them that they would be carefull to improve the opportunity. When the Conjuration was paſt, the Arabian remembred nothing of what he had Propheſied, done or ſuffered, but to a minute of the time, all things fell out accordingly. Cardanus de ſubtilitate, libro de Daemonibus.

S. Jerome writes in the life of Hilarion the Eremite. That in a Mart Town of Gaza, a young Man languiſhed for the exceeding love he bare to a young maid a neighbour of his, who when he could do no good by frequent courtings, touchings, jeſtings, noddings, whiſperings, and other allureing dalliances, the common exordiums of the decay of chaſtity; he went to Memphis, that ſo having made known his condition, he might be inſtructed by the Magitians, how to circumvent this young Lady. And after he had been diſciplined for a years time by the Prieſts of Aeſculapius, he returned, and hides under the threſhold of the young maidens dore certain Magical words, and inchanting figures, graven in plates of Cyprian braſſe. Suddenly the maid grows mad, and caſting by the decent binding of her head, tears her hair, gnaſheth with her teeth, calls upon the name of the young man; ſuch was the extaſy of her love that made her raging mad. Her Parents bring her to a Monaſtery, deliver her to an old man; immediately the Devill howling, confeſſeth; I have ſuffered violence having been brought hither against my will, how bravely did I delude people by Memphian dreams, O the croſses and torments that I ſuffer. Thou wouldſt have me go out, and I am faſt bound under the threſhold. I will not go out unleſſe the young man that holdeth me bound, diſmiſse me. Then the old man ſaith Great is thy fortitude, who art bound by the drawings out of threds and plates! tell why thou waſt ſo bold as to enter into a young maid, the ſervant of God? That I might preſerve her a Virgin. Thou preſerve her, thou betrayer of chaſtity? Why diddeſt thou not rather enter into him that ſent thee? To what purpoſe ſhould I enter into him who had my colleague the Devill of love? The holy man did not command him to ſeek out the plates or gravings, leſt the Devill might have ſeemed to have quitted the inchantments, or he to have given credit to the Devills ſpeech, affirming the Devills deceitfull, and dexterous in diſſimulation. Moreover having reſtored the young maid to her former right wits, he much blamed the Virgin for committing ſuch faults, whereby the Devill ſhould enter her. Theſe things, Hierome.

WHen by the ſevere laws of Pope Hadrian the ſixt, the peſtilence ſeemed little reſtrained by the touching of the ſick that ſo increaſed, that many dead corps were to be ſeen in the ſtreets, and croſſe wayes, and in few dayes that ſeemed to depopulate the City, but that a certain Greek, by name Demetrius Spartanus, the common people favouring him, undertook the work of removing the Plague, no man being ſo bold as to forbid his ſuperſtition. For a wild Bull, the half of whoſe horn he had cut off, putting a Magick verſe into his right ear, ſuddenly he made him ſo tame, that caſting a ſmall thred about his whole horn, leading him which way he pleaſed, he immolated him at the Amphitheater, to appeaſe the divine power, nor did he wholly deceive the hope of the credulous multitude, for by the proſperous offering of that vain ſacrifice the ſickneſſe began to aſſwage. Jovius, lib. 21. As his kinſman concerning that matter of obſervation, and worthy animadverſion, writeth, in the year of Chriſt, 1522. a moſt grievous peſtilence invaded Rome; There was then a certain Greek, who had a long beard, with an ugly aſpect, who profeſſed himſelf to be [〈 in non-Latin alphabet 〉], that is, a helper of evil, he promiſed if he ſhould have thirty pieces of Gold to him and his heirs monethly, to cauſe a ceſſation of the Plague; The Romans accept of the condition. He commandeth to bring him a black bull, and find out a new well in the ſuburbs of the City: in the dead of night he commeth to the bottom of the hill Marius, where he found the Bull prepared, and the Well; he ſets upon making a rope, and as he was weaving that, ſometimes with a high, and ſometimes a low voice, I know not what he murmured out, in Greek; the clamour of his voice was heard by many ſpectators: afterwards he caſting a rope about the neck of the Bull, they report the Bull being made tame and gentle, he led him thrice about the Well, then caſting the Bull proſtrate upon the ground, the Bull making three weak or harmleſſe kicks, preſently with little reluctancy, ſuffered him to cut off his horns; which done, he commanded the Bull to be led by the ſhepheards thorough the ſeven gates of the City, and the ſeven high-wayes, and afterwards to be let looſe that he might return to the fields and paſtures, wherein he was wont to feed. They that were there, then ſaid, that he lifting up his eyes towards Heaven, and making I know not what kind of humming, they ſaw Stars falling, and innumerable likeneſſes of dogs, and Wolves, and ſuch kinds of living Creatures, to fly all about, &c. Things being finiſhed in this manner, the Magitian being returnned to the City, took ſuch courſe with the Roman Magiſtrates that they commanded by publick edict that no one ſhould of three dayes kill any four-footed beaſts, the rulers of the City who were then abſent, when they returned, commanded the Greek impoſtor to be apprehended, and caſt into Priſon; ſcarſe eſcaping the threats of the people, he was puniſhed with eternall baniſhment. The Magick book which he uſed, was publickly burnt. Gilbert. Cognatus, lib. 8. of Narrations.

ANtonius Benevemus, lib. 8. concerning the hidden cauſes of ſickneſſes, thus writeth; A Maid of the age of ſixteen, was pulled with griping grief in the bottom of her belly by infernal ſpirits, and falling into horrid clamours, her whole belly did on a ſuddain ſo ſwell, that one would have thought ſhe had gone eight moneths with child; She had an exhauſted voyce, and ſometimes caſting her ſelf upon her bed, and joyning her feet to her neck, ſhe leaped up, and falls upon her feet again; caſting her ſelf down, ſhe immediately again ſtarted up; this ſhe oft did by turns, but by little and little coming to her ſelf, and ſomewhat refreſhed, ſhe was asked how ſhe did; ſhe was wholly ignorant what had paſſed: but we inquiring the cauſes of this ſickneſſe, thought this evill to proceed from the ſuffocation of the matrix, and evil vapours drawn upwards, and then ſtriking the heart and brain: But when ſhe could not be helped by Phyſick, ſhe was wonderfull fierce, looking about her with a ſtern countenance, fell at length to vomit, whereby ſhe caſt up long and crooked nayls, braſſe pins, with wax and hairs conglomerated; and laſtly, a gobbet of ſuch magnitude, that the gorge of no creature whatſoever could wholly devour; and when ſhe had done this often, I my ſelf, being a ſpectator, conceived her to be poſſeſſed with an evil ſpirit, who whileſt ſhe did theſe things, amazed the beholders. Wherefore being afterwards detected by more manifeſt ſigns and arguments, ſhe was committed to the Eccleſiaſtical Phyſitians; for we have heard her propheſie, and ſeen her do thoſe things beſides, which go beyond the power of ſickneſſe, and exceed humane underſtanding.

CA[•]danus relates in his fifteenth book, concerning the variety of things, of a certain honeſt Countreyman and friend, who might more eaſily have been deceived, then deceive, who told to him, that he had many years laboured of an unknown diſeaſe, at what time by his inchantments he vomited glaſs, nailes, and hair: and though at length he were reſtored, to the very day he relates theſe things, he did affirm, that he thought he had a huge heap of broken glaſſe in his belly, and a ſound or noiſe as one ſhould ſhake a bag full of broken glaſſe, by which he was much vexed, and alſo that he the ſeventh hour of every eighteenth day, although he numbred them not, had ſo many blowes on his heart, which was a huge trouble to him for eighteen years ſince his recovery; who ſees not the actions, legerdemanes, and vexations firſt and laſt, that the Devil puts upon thoſe whom he finds fit, by their ſimplicity, for his deluſions.

IN Pago Bevenſteſtet under the Duke of Brunſwick, a Maid named Margaret, daughter of Henry Achils, twenty years old, in the year 1562, on the holy day of the Viſitation of the bleſſed Virgin, about to wipe or make clean her ſhooes, drawes out her knife, and goes to a place fit for that purpoſe; the Maid having loſt her ſtrength by a long Feaver, was yet weak; contrary to her expectation, in comes to the houſe a woman ſomewhat old, and asketh her, Whether ſhe were yet troubled with her Feaver? and whether ſhe were free from her diſeaſe? It was anſwered her by the Maid, As yet I have not been able to go out of the houſe: The ſhooes being made clean, ſhe puts the knife in her boſome; which when afterwards it was diligently ſought by her, ſhe ſaw a black dogg of an horrible ſhape, lying upon his belly under the table, which with grinning ſhewing his teeth, went away; preſently it ſeemed to the Maid, that from her head to her feet did flow ſomething, as it were, of a cold humour; to whom happened alſo a defect of the Mind or Soul, and ſhe becomes as dead without ſenſe to the third day, wherein at laſt ſhe begins to breathe again, and affirms, that ſhe certainly knew, that that knife which ſhe had taken out of the ſheath of her Siſter, did ſtick fixed in the left ſide of her own body, for that ſhe did perfectly feel pain in that very place; by which ſhe was ſo exerciſed, that being bowed double, ſhe was forced to lean upon a ſtaff, after three moneths there begun to appear and ſtand out on her left ſide above the Spleen, betwixt her two loweſt ſpurious ribs, an Impoſthume of the bigneſſe of a Cocks egg, and like the Moon, by whoſe increment or departure, ſhe either ſwelled or grew quiet. The thirtieth of June, there iſſued out of the Ulcer ſuch ſtore of matter, that the ſwelling was ſomewhat remitted, and then as it were the point of a knife appeared; the Surgeon of Duke Henry, ſent for from the Caſtle of Wol[•]ſenbuttel, took out with inſtruments the point of the knife ſtanding out under her ribs, and cured the Ulcer. 10 Vierus lib. 3. cap. 12. concerning the impoſtures of Devils.

FRom the Nativity of Chriſt, 1539. in a certain Town of the Biſhoprick Erſtetting Fugeſtat; Uricus Newſeſser, a Husbandman, when he was tormented about one of the ſides of his ribbs with the cruel torments of griefs, upon a ſudden he feels with his hand an Iron nail under his unhurt skin, which a Surgeon, a ſervant, there digged out with his knife; notwithſtanding his griefs ceaſed not, but daily waxed worſe and worſe; wherefore when the wretch ſaw there was no remedy of his grief, but by dearh, he taking a knife cut his own throat. Therefore being dead, he was brought to be buried the third day; there were preſent then Roſenbader of Wiſsenburg, a Town of the Noricks in Germany, and John Eſtentet, a ſervant attending about ſuch buſineſſe, who, a greater company beholding, fell ſuddenly upon opening the ventricle of the dead Husbandman, wherein they found very long and ſmooth wood, four Steel culters, partly ſharp, partly like a Saw with teeth, and two rough tools of Iron, every one whereof did exceed the length of a ſpan, and there was like the cover of a Globe: but that thou wilt moſt admire, is, how ſo many and ſo great tools could be contained in the cavity of his Ventricle, & by what art they are carried in; certainly by no other, then the cunning and deceit of the Devill, Joan Langius, in his Book 1. Epiſtle med. 28. & Vierus, Book 3. Chapter 8. Concerning the legerdemain of Devils.

A Certain religious man an inhabitant of the Town Heſden in a field called Leodren, for Religion's ſake, went to Jeruſalem, ſtayed after his companions at Jeruſalem that he might celebrate the holy time of Eaſter there, which his other companions omitted; and being afraid afterwards, leſt by that delay he had loſt the opportunity of conveying himſelf to Europe, he made haſte towards the Sea at Joppa, and therefore was weary in his journey, and meeting with a Knight, who ſhewed himſelf ſo compaſſionate, that he took him up behind him, and that very day, to the great admiration of all his, was carried into his own Town Heſden; where it being declared how it happened, the Inhabitants thought him mad, he went to the Temple of St. James in Spain, and returned again before his companions were come back from Jeruſalem; when that was affirmed by them, that he ſtayed behind them at Jeruſalem, then what he had told them concerning the celerity of his return was believed. Fulgoſus, Book 1. chap. 6.

BOccatius of a Noble Lombard, who had entred himſelf a Souldier for Jeruſalem, to gain the Holy-land, and departing, left to his wife part of his ring, which had his coat of Arms ingraven upon it, with this condition, that if he returned not within three years, with this earneſt and ſymbol, ſhe might marry another Husband, he being taken Priſoner in Judaea, and carried into Aegypt to the Sultan (whom his Father had entertained a good while travelling into Europe, though unknown) for the Hoſpitalities ſake of his Father, his own Wiſedome and dignity, he preſently ſo pleaſed the Sultan, who by dayly familiarity approveing his behaviour, he valued him more then all he had. The three years being finiſhed he fell into great ſorrow, the cauſe whereof the Sultan having diligently ſearched out, calls a Magitian who took that care that he cauſed him being faſt a ſleep in a pretious bed, and loaded with a great burthen of Gold, and pretious ſtones to be carried in the laſt night of the three years into the chief Temple in Joapia, a City in Lombardy. The Tutor affrighted with the ſight, flies, and with other things of the Viſion, relates in Aegypt which he ſaw meeting him, making haſt to the houſe of his Wife who was to take home another Husband the next evening.

JOhan. Baptiſt. Port. Neopotalitan, in his Book 2. of Natural Magick, thus writeth, There falleth into my hands, a certain woman ſomewhat old, who of her own accord, undertook to inform me, within a certain time, what thoſe things are which ſuck the bloud of Infants in their Cradles, in the form of a night Owl, which men call a Scritch Owl; ſhe commands all that were come along with me witneſſes, to go out of dores, and caſting off her cloathes, rubbed her ſelf very much with a certain Oyntment; we perceive through the chinks of the dore, that by vertue of the ſoperiferous Oyl, ſhe fell into a deep ſleep, we out of dores diſcover great beatings, and pinings, but ſo great was the force of her deadly ſleep, that that took her ſenſe from her, when the ſtrength of her Phyſick began to decreaſe and grow weak, we return from without to the place, and ſhe being called from her ſleep, began to tell many raving dotages, that ſhe had paſſed Seas, and Mountains, giving us many falſe informations. We ſhew her black and blew ſores cauſed by the beatings which we heard, but ſhe moſt ſtifly denies.

THey report Apollonius Tyaneus to have received of Jarcka, the Prince of the Indian Philoſophers, a gift, as it were, of Divine power, that he was partaker of very great ſecrets every other day, Alex. from Alex. book 2. chap. 19.

AUgustine concerning the City of God, book 18. chap. 18. ſaith, When we were in Italy, we heard of certain women keeping Victualling-houſes, and uſing evil arts, who by cheeſe given to whom they pleaſed, turn'd them preſently into beaſts, to carry neceſſary burdens; which having performed, and returning to their former ſtate, could perfectly remember all which in the mean time happened to them. Apuleius alſo himſelf, in his book which he inſcribed by the title of The golden Aſse, reports, That it happened to himſelf, having taken poyſon, his humane ſoul remaining, that he was transformed into an Aſſe, &c. but it is manifeſt, that theſe are legerdemaines, and deluſions of the Devil, deceiving the Soul and ſenſes of men by vain conceit.

VIncentius reports in his Speculations, he tells us in his book 3. chap. 109. and William of Malmsbury, Monk, in his Hiſtory, in the time of Peter Damianus, That there were two old women Inneholders, that is, ſuch as gave entertainment to travellers for their money, (for an Inne is properly called a publick place of entertainment for money) which old women living together in the ſame houſe, and exerciſing the ſame art of Witchcraft, when a ſtranger came alone, they transformed him into an horſe, a ſwine, or an Aſſe, and ſold him for a certain price to Merchants. A certain day a young man appearing, by his geſture a Stage-player, being entertained of them, and eating meat with them, was by them transformed into an Aſſe: they gained much by him, who ſhewed many wonderfull tricks to paſſengers; for at the command of the old women, or any ſign they made, he turned, or moved which way they pleaſed; for his underſtanding periſhed not, though his ſpeech ceaſed, whereby the old women got much money; which being perceived by a neighbour, he for great ſumme of money bought the Aſſe; but the women conditioned he ſhould ſo keep him, that he ſhould not go into the water. His keeper for a long time kept him from the water, but at laſt was ſo incautelous, that he brought him to a pool in the neighbourhood, where he a long time wallowing and tumbling, he was reſtored to his own proper ſhape; and when his keeper raiſed him up to ſee whether it were his Aſſe or no, he told him who he was; the ſervant told this to his Maſter, his Maſter telleth the ſame to Pope Leo; the old women being converted, confeſſe it. The Pope doubted hereof; but a moſt learned man, Petrus Damianus manifeſted to him, that it might be true, by the example of Simon Magus, who had imprinted upon Fauſtinius his own image or likeneſſe.

MIchael Verdunus, and Peter Burgottus, Shepherds, having contracted with the Devil, could when they pleaſed, by the uſe of a certain oyntment, transform themſelves into Wolves, and killing men, and other creatures, they ran away amongſt other Wolves, as people imagined. They were burnt alive in the Dioceſs of Biſnutina, in the year of Chriſt, 1521. Vierus, book 5. ch. 10. concerning the legerdemains of Devils.

IN the year 1348, on the eighth Calends of February, In Norway a moſt great Earthquake did happen, as it is recorded at Pannonia, Illiricum, Dalmatia, Carnis, and Hiſtria, which laſted withou- any intermiſſion for the ſpace of fourty dayes; the Earth was variouſly ſhaken, wonderful works were ſhewed, Moravia and Bavaria felt the loſſe of twenty ſix Towns and Caſtles thereby thrown down, as it is related in the acts of that year; Men and Beaſts periſhed, Walls, Temples, Buildings were overturned, whole Cities overthrown; moreover mountains burſt aſunder, ſqueezed that ruinous deſtruction and loſſe of men: for two Mountains (as it were) ran to the devoured Cities, and being drawn violently to the Town of Eliſa, killed all living Creatures that were therein; the gaping of the Earth, that thereupon enſued, partly remained as the Earthquake left it; but ſome part of it growing wider, ſwallowed up all before it, the ſoyl being ſo fallen into it, that there was no poſſible paſſage. Fifty men, and more ruſticks, many kindreds, with Cattel, were overwhelmed, and bodies were reduced into Statues of ſalt. Conradus of Meydenburg, an excellent Philoſopher and Mathematician, ſpeaking of this tempeſtuous Earthquake, ſaith, That theſe Statues were ſeen by him and the Auſtrian Chancellor at Charmum. Aventinus in his Annal of the Bozori, book 7.

OSgillus, King of the Swedes and Goths, an exact obſerver of Juſtice and Equity, loſt the love of many of his Nobles that diſliked ſuch ſeverity, who being inraged at him, procured a Bull charmed with magical incantations, and placed him in a high-way, wherein the King paſſing was ſet upon, and by his horns was killed, and ſo loſt his Scepter. John Mag. in his book 8. chap. 13.

PHilip Melancthon reports, that he was told by Chriſtopher Groſs and Sigiſmund Galenius, that a certain Virgin of Bononia, that was converſant amongſt men two years after her death, and who was at a Banquet whereunto ſhe was invited, not taſting any meat, and ſitting amongſt other Virgins, by chance a Magitian preſent knowing the fraud of the Devil, ſaith to them that were preſent; This pale Maid hath been dead, and coming ſtraight to her, taketh from under her right ſhoulder, an inchantment, whereupon ſhe appeared an ugly dead corps. This inchantment had been performed by another Magitian, and thereby the Devil had carried about this corps all this while.

A Studious young man of Sffordia, with the raging love of a Virgin, became almoſt mad by the violence of his paſſion; he being intimately acquainted with one skilfull in the Magick Art, was to[•]d by him, that he would by his skill ſo work, that the Maid with whom he was ſo much in love, ſhould come to him, ſo that he would abſtain from the imbracing of her; the young man promiſeth continence; preſently the young Maid being moſt beautiful, enters his bed-chamber, by words and geſtures declaring much love; which he ſeeing, upon his firſt beholding her, he was ſo wrapt out of himſelf, and unable to command his affectionate paſſion, imbraces her very courteouſly; whereupon the Virgin preſently falls down dead, which did infinitely torment both him and the Magitian, who by his inchantments ſo worked at length, that the Devil entred her body, and by his motion of the Devill, the Maid returned home; ſhe was intent to her accuſtomed labors, but wholly pale and ſilent. After three dayes her Parents got Divines to her, who when they had ſeriouſly converſed with her, the Devil went out of her, and ſhe falling down, appeared a meer ugly baſe carcaſs; blood is the cauſe of a good colour, and lively ſpirits; theſe the Devil cannot create: God onely our Creator can. Out of the Colloquies of Luther.

IN the year of Chriſt, 1543, a certain Italian, by name Andreas, a jugler of Sathan, coming up and down amongſt the Sepulchres, and leading a red blind dog, by which he did many prodigious things; ſometimes in the middle of the Market, Andreas (a great company ſtanding about him) would cauſe them to throw down upon the ground gold, ſilver, and Iron rings, behind this dog, which after he had mixed together, the Dog at his command would deliver every one of them as they were taken aſunder to his proper owner; in like manner divers ſorts of coyn and moneys being confuſedly heaped together, he would at his Maſters command in order diſcern, and deliver to the right owners; and if he were askt, who were fornicators, adulterers, or men of great authority and credit, he would moſt certainly declare; and if any ſuch required the knowledg of any thing from him, he would ſuddenly ſatisfie them: wherefore ſome did not doubt to affirm, that he was poſſeſſed with a Pythonical or Satanick ſpirit. Cron. Hed. part. 2.

WHen Valens was Emperour of the Romans, Libanus, a Rhetorician, and Jamblicus, the Maſter of Proclus, are reported by the divination of a dung-hill cock, to have found out who ſhould be Emperour after Valens; and moreover, after this manner it was found out; Twenty four letters are written in duſt, and a grain of Wheat and Barley is put to every letter; then the Cock, certain verſes having been recited, is let looſe, and they conceiv'd out of what letters he took the corns, the ſame being joyned together, would declare the thing that was inquired after; which when they had done, the Cock took the corns out of the letters Θ Ε Ο Δ. They read the letters, but yet eſteemed the ſignification doubtfull; for it was conceived, that either Theodoſius, or Theodorus, or Theodotus, were deſigned thereby. It being known, according to my relation, Valens ſuſpected many that had thoſe names, being alſo ſought out by the diviners themſelves.

JOhn Fauſtus, a filthy beaſt, and a ſink of many devils, carried about with him an evil ſpirit in the ſhape of a dog; At Wittenburg, when the Edict of the Prince to apprehend him was promulgated, he fled away; ſo coming to Norimburg, and being ſet down to dinner, he began to be very much troubled, and ſuddenly paying what was due to the Hoaſt, went his way; he was ſcarce gone out of the dores, but the Serjeants inquire concerning him: at length, the fates compelling him, being brought to Wittenburg, he ſate down, being very melancholy, his Hoſt deſired him to tell the cauſe of his ſorrow; his anſwer was, I pray you be not terrified this night, though you hear a huge noiſe, and the very ſhaking of the whole houſe; in the morning they found him dead in his chamber, his neck being turned topſie-turvy. No wonder, that the Devill is wont to give ſuch rewards to his ſervants.

IN the year of our Lord, 1323, Frederick of the Auſtrian Family, challenging to himſelf the Title of Emperour, againſt Lewis of Bavaria, Emperour, waged a cruel Warr, in which Frederick being taken, was for three whole years detained priſoner in a Caſtle near the famous Town Naburg, ſcituated by the River Nabus. In the mean time, a certain Magitian coming to Duke Leopold, the brother of Frederick, promiſed, that he would free him out of priſon, and take ſuch care, that within the ſpace of one hour, he ſhould be ſafely conveyed into Auſtria; Leopold promiſed great rewards to the Magitian, when he ſhould effect his promiſe. When night was come, both of them went into a Circle deſigned, and prepared by Magicall incantations, the Magitian by his charms, raiſed a ſpirit, which appeared in the likeneſſe of a Man, receives the Mandate to bring Frederick home, if he did not refuſe to follow him: Therefore the ſpirit immediately in the night, comes to the Captive Prince, ſaying to him, Thy Brother Leopold hath ſent me hither to take thee out of Priſon; Wherefore ariſe, and mount this Horſe, and I will ſafely conduct thee to thy Brother. To whom Duke Frederick anſwered, Who art thou? Ask not who I am, ſaith the ſpirit, but without further delay mount this horſe, if thou deſireſt to be delivered out of Priſon, then great fear and trembling ſeized, not onely upon Frederick, but alſo upon all that were with him; but they ſigning themſelves with the ſign of the Croſſe, the ſpirit vaniſhed away, and returned alone to the Magitian. In the Chronicle of Hedion, book 4.

IT is reported that in the year of Chriſt, 1271. one John, an Almain, a Prieſt at Halberſtadium, was ſo skillfull in the Magick Art, that upon Chriſtmas Eve in the morning, he ſaid Maſſe thrice. Firſt at Halberſtadium. Secondly, at Moguntia. Thirdly, at Colonia, by the ſwiftneſſe of his Horſe which he rode upon, which with incredible ſpeed, carried him from one of theſe Towns to the other. Many very prodigious things are written, which this Prieſt did by his Magicall Art.

IN the year of our Lord, 1272. came to Cruce natum, a Town in Lower Germany, a Magitian full of tricks and Legerdemains who cut off his ſervant's head publickly in the Market place, the people being ſpectators, and within half an hour, joyned that to his body which lay as it had been dead, upon the ground; the ſervant immediately recovering life, and becoming as ſprightful as ever he was. He was ſeen carried up and down in the Ayre, and making a great noiſe, he ſeemed to be a-hunting to thoſe that beheld him often times. He ſeemed alſo ſometimes (to them that ſtood gazing at him) to be an armed man that did greedily devour a Cart or Waggon of Wine or Wood and the Horſes too.

IN the year 1553. two inchantreſſes were taken, which by tempeſts, hail, and cold, endeavoured to deſtroy the fruits of the Earth. Theſe women ſtole a Neighbours child, which they cut in piec[•]s, and put into a pot to boyl. It came to paſſe by providence, that the Mother ſeeking her child, came at that inſtant, and ſaw in the pot the diffected members of her child, therefore theſe two peſtilent Witches being taken and examined, confeſſed (by tortures that were deſervedly inflicted upon them) that if the boyling of this child had been perfected, they had cauſed ſuch terrible cold as had deſtroyed the fruits of the Earth. Hedion. book 5.

IN the year of our Lord, 1558. in a neighbour Town of Ahena, a certain Magitian cured many mad-men by hearbs which the Devill had ſhewed him. Moreover he had commerce with him, and took dayly advice of him for curing of diſeaſes: it happened that there was great diſſentions twixt him and a neighbour of his, a Carpenter; in their railings and brawlings, the Carpenter did exaſperate and vex the mind of the Magitian with ſome bitter and reproachfull ſpeeches. After ſome Moneths were expired, the Carpenter fell into a dangerous diſeaſe, and as one having forgot all former diſcontent between him and the Magitian, ſeeketh to him to cure him of his moſt miſerably afflicting ſickneſſe: The Magitian counterfeiting himſelf appeaſed and much his friend, whilſt he promiſed his utmoſt indeavours to cure him, in the mean time he reſolves, having this opportunity, to revenge the wrongs he conceived, and gives him a potion compoſed of venemous hearbs, which as ſoon as the Carpenter had taken, his body was cruciated and tormented with ſuch extream pain, that he ſuddenly gave up the Ghoſt. The wife therefore of the Carpenter with his kindred, accuſe the Magitian of man-ſlaughter, for which cauſe he is convented before the Senate at Ahena, and being examined by torments, he confeſſed this murder, and other impious and moſt wicked deeds, and that he had learned his Magick of a certain old Woman in the neighbourhood, which lived at the Wood Hercynia for which moſt horrible and flagitious arts, they cauſed him to be tyed to a ſtake and burnt to death. Manlius, in his Collections.

MArtin Luther uſing many words concerning Witches, tells that his Mother was many wayes vext by an inchantreſſe, a neighbour, inſomuch that ſhe was wont for fear to ſhew her much kindneſſe, and by intreaties and courteſies, uſed to procure her good will: for this Witch did ſo torment her Infants by inchantments, that with continuall crying, they expired their lives. And when a certain Preacher in his Sermon declaiming againſt ſuch kind of Witches, and alluding to her impiety, he was ſo infeſted and infected with inchantments, that he had no way to eſcape deſtruction; for by theſe Witchcrafts, the ground ſo ſhrinked from his feet as he went, that he could not ſtay himſelf, but was thereby forced into the River, being unable to ſtay himſelf till he was caſt therein. And when it was enquired of Luther whether it were poſſible that ſuch things ſhould happen to the Godly, he anſwered. Yes certainly, for our mind or Soul is ſubject to a lye, yea our body is obnoxious to death and afflictions; and I am perſwaded that my ſickneſſes, (God permitting) infeſt me by inchantments: but God, though he ſuffer his Elect to fall into ſuch calamities, yet he delivers them from the ſame.

TWo Witches being in an Inne, filled two Urns, or water-pots with water, and ſet them aſide; and when in the evening they conſulted, whether they ſhould deſtroy the corn or wine? by chance the Hoſt hearing their diſcourſe, and taking the water-pots, he came ſoftly to the bed-ſide, where they lay and caſt the water upon the Witches in bed; which turning ſuddenly into Ice, the Witches were utterly extinct: Whereupon, ſaith Luther, the power of Satan greatly appears in theſe Witches; for two wayes doth God ſhew his power, by ſuffering the Devill to aſſail men by Witches; firſt, to puniſh the ſins of the wicked: ſecondly, to try the pious and faithful, and for their glorious approbation which they will obtain by their perſeverance in faith: for without the permiſſion of Almighty God, the Devil can hurt no man; for the Lord ſaith, He that toucheth you, toucheth the apple of mine eye: And Chriſt, Without the Will of my Father, a hair cannot fall from your head.

ALexander the ſixth, when he was Cardinal, ſpent his time both day and night, in contriving how he might obtain the Popedome; and that he might more eaſily accommodate his deſire, he ſet his ſtudy upon the Satanical Art of Magick, and ſo far proceeded therein, that he promiſed the Devil diligently to obſerve him, if he would ſatisfie him in thoſe things he inquired: He deſired that the Devil ſhould take the ſhape of a Pronotarie; Satan therefore according to his wiſh, appeared to him in the form of a Pronotarie at the day appointed, and promiſed to tell him whatever he demanded; He deſires to know whether he ſhould obtain the Pontificial dignity? which when Satan affirmed, he moreover demanded, how long he ſhould continue in that dignity? To which queſtion the Devil ſo anſwered, That Alexander underſtood him to promiſe the Popedome to him eighteen years, but he reigned onely eleven years and eight dayes; the eleven years being expired, he falling into ſickneſſe, commandeth one of his ſervants to go into the upper Conclave, and bids him bring him the book that lay upon the Table, in which Magical Arts and incantations were taught; the ſervant aſcending, and opening the doors, he finds Satan ſitting in the C[•]air of the Pope, clad with the Papal ornaments: affrighted, with which Viſion he returns to the Pope, and tells him what he had ſeen: The Pope hearing this, compells him to go again, to ſee whether the Devil did continue there? the ſervant coming thither again, found the Devil ſitting in the ſame habit, who demanded what he would have of him? The ſervant anſwered, That he came thither for the Pope's book. To which the Devil replyed, What doeſt thou call the Pope? I am the Pope. When the Pope being ſick, by his Miniſter, heard theſe things, he was greatly afraid, and eaſily underſtanding how the caſe ſtood with him, by his own command he was carried into the inner Conclave, whither as ſoon as he was come, the Devil taking the habit of a Poſt-meſſenger, cometh and knocketh haſtily at the door, and being let in, cometh to the Pope lying in his bed, and tells him, that the time was now expired, and therefore he muſt ſpeedily depart this life: Whereupon there aroſe contention, whereby thoſe who were preſent, underſtood the ſtrife betwixt them, to be concerning the number of the years; but Satan evidently demonſtrating to him the reaſon, that the number of the years were expired, went away; and in a very ſhort time after, the Pope gave up the ghoſt.

GRegorius Martinus told Martin Luther, 1538, a ſtory much to be bewail'd, of a certain Virgin, that inſtead of tears, wept drops of blood; being brought to that miſerable condition, by the malice of an Inchantreſs, and that the Witch was preſent, though ſhe took no notice of it when ſhe poured out ſuch tears; He ſaid, that it was not convenient that there ſhould have been any delay or putting off the puniſhment hereof; nor that Lawyers or Judges needed to hear any further teſtimony, evidence, or demonſtration. Furthermore, he added as followeth; Within theſe few dayes, (ſaith he) there was brought to me a Caſe concerning Wives; a Wife did endeavour to kill her Husband by poyſon, and when the Woman was examined by tortures concerning this matter, no confeſſion of the truth could poſſibly be extorted from her; for Witches remain mute, notwithſtanding torments, which they nothing value, the Devil doth ſo dexterouſly ſtop their mouthes; therefore when what they have done by witchcraft, convinceth the Witches according to this example, there ought ſuch courſe to be taken with them, that the example may be a terrour to others.

IT was reported, that ſome years paſt a Magitian was ſuſpended; but vaniſhing away when he was upon the Gallowes, there hanged in his ſtead a bundle of ſtraw. The ſame man having ſold to one an excellent horſe, did warn him, that when he rid him, he ſhould not haſtily go to the water with him. Wherefore the buyer, taken with a deſire of finding out the cauſe, why the ſeller wiſhed him to forbear bringing the Horſe to water, forthwith (deſirous to cauſe his horſe to ſwim) rides into a deep River, when he came to the middle thereof, he perceived that he had nothing under him but a bundle of graſs and Hey; Wherefore being in a moſt violent rage, he runs breathing as it had been for life to the houſe of the Witch, who perceiving the coming of his defrauded chapman, laying himſelf down upon a bench, counterfeiting himſelf to be aſleep, the buyer ruſhing himſelf into his ſtove, ſeeked by hawling and pulling of him, to raiſe him from ſleep; the Witch thought he would kill him at laſt, and therefore exceedingly affrighted, he gets up upon his knees, and runs away ſpeedily. The ſame Witch did often ſell to men, ſwine, which after they were bought, turned into bundles of ſtraw; at laſt Divine Juſtice brought him to a deſerved puniſhment at Norburg, (with two women that were his complices) he and they, by diabolical tricks which they uſed, when they were not obſerved, ſtole mens goods, of which being at laſt detected, they were apprehended and caſt into priſon together; and a rich Woman, who was till that time reputed a Matron of good converſation, was confeſſed by the women, to be guilty of the ſame wickedneſſe of ſtealing and fornication, which by their legerdemaines they exerciſed; and therefore ſhe was likewiſe caſt into priſon; but the chief Magitian himſelf, though put to great torments, would confeſſe nothing; and when it was conjectured, his art, and ſpirit or familiar, was in the hair of his head, they cut away his hair. Whereupon he confeſſed all his notorious wickedneſſes, and after a few dayes, firſt the two women, and immediately after the Magitian, were deſervedly hanged.

THe horrid and much to be admired example of the power of Satan, which he ſheweth by his curſed inſtruments, Witches, are fully demonſtrated to us, in the book called, Malleus Veneficarum. And although the power of Sathan be great, and that God ſuffereth him ſometimes to ex[•]rciſe his miſchievous cruelty againſt ſome men for their ſins and unbelief; yet ſometimes alſo it pleaſeth Almighty God, by the envy of the Devil, to try and prove his own dear Children; Nevertheleſs, we are aſſured, that their very hairs are numbred, and that not ſo much as one of them can fall to the ground contrary to his will: therefore we may eaſily arm our ſelves againſt the power and ſnares of the Devil, if we diligently beware and take heed of ſin, and perſevere firm and conſtant in faith and prayer. But becauſe the Devil hath to this day ſhewed his greateſt power amongſt Papiſts, therefore I will declare ſome examples out of the forenamed book, by which it moſt manifeſtly appears how great the power of Satan is, and what inveterate envy and malice he hath towards mankind; He who deſires to ſee variety of diſcourſe to this purpoſe, let him peruſe the ſaid Author.

OF the filthy commixtion which Witches uſe with the Devil, it is a ſhame to tell; whoſoever deſireth to know how theſe filthy Plagues and beaſts do commerce with the Devil, (whereby they have oft deformed births, and exerciſe nothing but Satanical deeds) let him, beſides the foreſaid Author, peruſe Auſtin in his third book, and ſecond chapter, de Civitate Dei.

AT Ratisbone one of two Witches which were burnt to aſhes, being one that waited upon a Bath, co[•]feſſed, that ſhe was compelled by the Devil, to uſe ſeveral means to ſeduce a chaſte young Virgin, the daughter of a certain honeſt and very rich man, to lye with the Devil; to which end the devil thought it his beſt courſe to invite the Virgin to his Chamber, upon an Holy-day, where he might talk to her in the ſhape of a young Gallant; which having often aſſay'd, the Maid alwayes ſigning her ſelf with the ſign of the Croſs, his deſign was fruſtrate.

ANother Virgin of the Dioceſſe of Argentinum ſtaying alone at her fathers houſe, upon a Sunday there came to her a certain old woman of the ſame Town, who after many ſcurrilous words which ſhe uſed, ſhe invites her to go along with her to a place where ſhe ſhould ſee all the handſomeſt gallants of the Town; the young maid overcome by the obſcene enticing words of the old woman went along with her to her houſe, they were no ſooner come to the houſe, but the old woman ſaith, we will go up to the chamber where the young gallants whereof I ſpoke of are, but take heed you ſign not your ſelf with the ſign of the Croſſe. The young maid hearing what the old woman ſaid to her, as ſhe followed her up the ſtairs, was ſtruck with ſudden fear, and therefore ſhe ſigning her ſelf with the ſign of the Croſſe, by prayers commendeth her ſelf to Almighty God. Whereupon the Devils vaniſhed; which the old woman perceiving, with a grim and devilliſh countenance, raging, and curſing the young maid, thruſt her out of dores. Ibid.

IT was likewiſe confeſſed by this woman that waited at the Bath, who was formerly ſpoken of, that ſhe was likewiſe deceived by an old woman, who brought her to the Devill in a way, to whom ſhe proſtituted her ſelf, and that he in every reſpect, performed the office of a luſtfull man, and was alwayes prepared for that; and that for eighteen years denying the faith, ſhe ſerved the Devill in diabolicall letchery.

IN the Brixienſian Dioceſſe, a young man being inamoured with a certain young maid, much deſired to have her to wife, but I know not upon what occaſion altering his affection, married another, at the ſolemnization of the marriage, not having altogether forgot his old love, amongſt others, invited his former paramour, who refuſed not the invitation, and when the honeſt Matrons and Virgins offered their gifts, this impudent beaſt comes forth, and caſting her hands towards the bride; ſaith to her, From this day forward thou ſhalt not enjoy one day of health. Which words, when they underſtood the levity of the impudent curteſan, they took no great notice of; but the Nuptials being ended, by the force of Inchantments, ſhe loſt the ſtrength of all her members, and for ten years moſt miſerably afflicted, ſhe kept her bed, and then ended a moſt pittifull life.

A Certain Earl of an illuſtrious extraction of the Westravienſian territories, bordering upon the confines of the Dioceſſe of Argentinum, having married a Lady of an illuſtrious family, being by inchantments deprived of naturall ſtrength, for begetting iſſue, could by no means underſtand the reaſon thereof. It happened that after he had been three years married, he going to the City of Menſes, to expedite ſome buſineſſe which he had, that he fell into the company of a certain woman, who for ſome years before his marriage, had been his Concubine, whom he diſtaſted not for what had formerly paſſed betwixt them, nor did he ſuſpect her concerning the Witchcrafts with which he had been afflicted, but kindly talks to her of their old love, which he was pleaſed to acknowledg, and inquires of her, her condition, and whether ſhe were in good health; She perceiving the pitty and goodneſſe of the Earl, inquires of him, whether he were in good health, he anſwered, That he was well, and that all things ſucceeded happily and proſperouſly with him. She amazed for a little while was ſilent; which when the Earl perceived, he by gentle ſpeeches, invited her to diſcourſe; whereupon ſhe inquires his Wives condition, he anſwered that ſhe was well: She again asketh whether he had any Children by her. The Earl anſwered, I have had three Sons by her, ſhe bare me one every year. Then as one ſtupefied, ſhe was ſilent. Saith the Earl, then pray thee my dear, why doſt thou ſo accurately inquire of the condition of me and mine, I do not doubt but thou rejoyceſt at my felicity: then, ſaid ſhe, I am heartily glad, but curſed be that old woman, who firmly ſwore that by her witchcrafts, ſhe would make you unable to perform the rites of Marriage with your eſpouſed Lady, the knowledge whereof the Well that ſtands in the middle of your Court will give you; in which an earthen pot is caſt, being fill'd with inchantments, of which the old woman did affirm that ſo long as it ſhould lye there, your power of rendring Nuptial rites ſhould utterly be wanting, but I underſtand now, and rejoyce at it, that what ſhe ſpoke was vain and frivolous. The Earl hearing theſe things, wiſely diſſembling the buſineſſe, makes haſte home and cauſeth the Well to be drawn or emptied of all the water that was in it, findeth the Earthen pot, which being burnt, he recovered his former ſtrength and vigour. ibid. Concerning the manner how Witches uſe to take away the Members of men, read in the Book called Malleus Venificarum, cap. 7. p. 2. It is to be thought impoſſible that ſuch members ſhould be ſo occultly pulled or taken from the bodies, but by the legerdemains of the Devill.

IN the B[•]eſiacus in the Baſilienſian Dioceſs, a young Wench afterwards by means of her art, made one of the Society of Witches, ſhe was brought by her Aunt (who was afterwards burnt at Argentina) to an upper Chamber of the houſe, where there were together five gallant young men clothed in green; then the old woman ſaith to the Maid, Chuſe which of theſe young men thou pleaſeſt to be thy husband; which when the young maid refuſed, ſhe did moſt grievouſly beat and hurt her.

IN the Baſilienſian Dioceſs, a Prieſt of the Town of Oberweiler was of opinion, That there were no Witches in the VVorld; and paſſing haſtily over a bridge, he met a certain old woman in as great haſte as himſelf; to whom he would not give the way, but threw her off the bridge into the mire; whereat the old woman much inraged, gave him bitter and contumelious language, ſaying; — Thou ſhalt not eſcape revenge for this; which words he regarding not, nor well underſtanding, went home, but in the night he was become ſo weak and feeble below his girdling place or middle, that he could not poſſibly riſe out of his bed; ſo that he was fain to be carried by two, as oft as he went to the Church, or to viſit the ſick; after this affliction had continued for the ſpace of three years, this old woman (whom he had not without cauſe ſuſpected) falls ſick, therefore ſhe was adviſed to go to the Prieſt to confeſſe her ſins; and although at firſt ſhe refuſed, yet at length perſwaded thereunto by her Mother, ſhe was by two fellows carried to his houſe, and there confeſſed her ſins to him, but made no mention of her witchcraft; her confeſſion finiſhed, ſhe ſaith, Knoweſt thou by whom thou waſt bewitched into this weakneſſe? The Prieſt anſwered mildly, I know not; quoth ſhe, Thou haſt ſuſpected me, and that not without cauſe, I brought upon thee the evill that thou art afflicted with for that thou didſt caſt me off the bridge into the mire, but my departure out of this World is now at hand; I will therefore cauſe that within a few dayes after my death, thou ſhalt recover thy health; which happened accordingly, for according to the time for which ſhe had contracted with the Devill, ſhe died. And within thirty dayes after, the Prieſt recovered his former health and ſtrength.

IN the Lauſanenſian Dioceſſe, a certain Witch cauſed the Family of a neighbour to be plagued with a grievous barrenneſſe, not onely all the beaſts and cattle, and other domeſtick living creatures were unfruitfull, but the wife of the family, by the Witchcrafts of this fellow, being made unfruitfull alſo, had ſeven untimely births: when at laſt the Witch was taken and examined, he confeſſed that in a hole digged under the threſhold of his dore, there lay hid a ſerpent, which as ſoon as removed, the miſery of barrenneſſe would ceaſe, which as ſoon as ever it was effected, fruitfullneſſe was reſtored to the whole family. ibid. cap. 6.

THe Wife of a great man, in the Town of Reichſhoffen, being with child, got to her houſe, ſome weeks before the time ſhe expected deliverance, a Mid-wife. There was in the ſaid Town a famous Witch, of whoſe company and diſcourſe, the Mid-wife adviſed the Gentlewoman who was great with child, to take ſpeciall heed; but after ſome dayes, ſhe for recreation ſake, went to the Caſtle, and met with certain women come together to a feaſt, where this Witch was alſo, who touched or ſtroaked the belly of the Lady with both her hands, as it had been in the way of ſalutation. Whereupon, ſhe preſently perceived her young one to move in her Womb with great pain and grief, whereat wonderfully affrighted, ſhe returns home, and tells the Mid-wife what had befallen her, who with a ſad countenance, cries out, We have loſt the child; which came to paſſe accordingly, for ſhe had an untimely birth, and that in ſuch manner that at one time ſhe was delivered of the head of the child, at another of the feet, at another of the hands, and ſo of the reſt. Ibidem.

IN a certain Town of the Argentinenſian Dioceſſe, one whoſe name for modeſty ſake I conceal, had at his houſe one of his Tenants cutting wood, whom a Cat of a vaſt magnitude at unawares ſet upon, which when he had driven from him by blows, another more fierce joyneth to the former, againſt whom, whilſt he more ſharply contends, a third comes, ſo that at firſt he was put to a ſtrait, being for[•]'[•] to uſe the utmoſt of his ſtrength againſt three ſuch maine and cruell Cats, neither could he drive them away, and free himſelf from them without the receiving of many hurts and wounds; which Combat being finiſhed, the man falls to his work, preſently two Serjeants, apprehend him and carry him before the Judge, who being exceedingly moved with rage and fury, commanded them to caſt him into an ugly priſon, his groaning and often ſighings, nothing availing him for clearing or making manifeſt his innocency; and the Judges anger did daily encreaſe exclaiming againſt the wicked fellow (as he called him) who would not acknowledg his villanous doings; after three dayes were paſſed, upon the often importunities of others, the Judge ſends for him to the Senate to receive his judgment, when he was come to the Senate, the inraged Judge could not with patience look upon him; he (poor man) falleth down upon his knees, and humbly begged that he would hear him ſpeak for himſelf, the Judge ſadly laid to his charge that he had grievouſly wounded the three chief Matrons of the Town, and yet was ſo impudent that he denied the wickedneſſe which he had ſo villanouſly perpetrated within a few dayes paſt; which the poor wretch hearing, anſwered, that he had never hurt any Woman in all his dayes: the Judge on the other ſide thundered out, that it was notoriouſly known, that he ſo hurt theſe Gentlewomen, that they lay in their beds with all their members and parts of their bodies ſo out of joynt, that they were not able by their own proper ſtrengths, ſo much as to turn themſelves from one ſide to the other; he again denies that he ever hurt theſe gentlewomen; But, ſaith he, I well remember, that upon that day whereon I was apprehended, and, for that cauſe, was caſt into priſon, I being ſet upon by beaſts, uſed all the vigour and ſtrength I had to quit my ſelf of them and drive them away, which words amazed all that were preſent. They enquire by what beaſts he was ſet upon, then he declares all that was done very orderly. The truth being thus diſcovered, the Judges ſeek what they can to huſh up the buſineſſe, and procure what ſilence they could for the preſervation of the honour of the Matrons.

IN the Baſilienſian Dioceſs, in the Confines of Lotharingia and Alſatia, a Gentleman of great fame did inveigh againſt an old woman with ſomewhat bitter language; who thereby inraged, determined to take moſt ſpeedy revenge of him, as ſhe ſaid; which threats he little valued, yet the very night after there aroſe a bliſter in his neck, which when he ſcratched, it overſpread his whole face and neck, and an horrible form of Leproſie made ugly his whole body: being in this condition, and ſuſpecting the Witch guilty of Inchantments, he ſendeth for his friends, with whom he might beſt adviſe and take counſel, and declares the whole buſineſſe, eſpecially the threats of the old woman. What need is there of many words? the woman is taken, and being exerciſed with torments, and examined, confeſſed the fact; and the Judge inquiring diligently into the manner and cauſe; ſaith ſhe, I boyling with revenge for the contumelious words which he ſpake againſt me, returning home, met there with a maligne ſpirit, to whom inquiring of me the cauſe of my grief, I told the whole buſineſſe, and ſought to him for revenge; whereupon the Devill asked me, What evil I deſired to be inflicted upon him? I anſwered, I deſire that his face may be ſo blown up, or ſwelled with a continual tumour, which may make him moſt ugly to behold: Saith the Devil, going from me, I have already ſtruck him with a more loathſome plague then thou deſireſt; which when ſhe had confeſſed, ſhe was deſervedly burnr to aſhes. Serun. Part. cap. 11.

IN the Conſtantienſian Dioceſs, betwixt the Towns of Briſacum and Friburgum, a leprous woman told to many auditors, that ſhe falling out with another woman, and many railing words paſſing betwixt them; as ſoon as ſhe came home, a ſudden wind blowed upon her which came from the houſe wherein the woman dwelled (oppoſite to her) with whom ſhe had contention, with which ſhe conceived ſhe was ſo ſtruck, that ſhe was thereby infected with a Leproſie, whereof ſhe could never be cured.

IN the ſame Dioceſs and Territories of the black wood, a hangman lifting up a Witch from the ground by a pole of wood, ſhe turning her ſelf towards him, ſaith, I will give thee thy wages; and together with theſe words blowing on the face of the hangman, ſhe infected it with an ugly Leproſie, whereof he dyed within a few dayes after.

AN honeſt woman of Oenipontus, returning home from a Garden, ſhe had adjoyning cloſe to a woman-neighbour, and having perceived that this neighbour of hers came oft into it, but ſuſpecting her a Witch, durſt not ſo much as reprehend her for it; yet ſhe of her own accord, without any provocation of the honeſt woman, meeting with her, with brazen-fac'd impudence flying into the very face of her, ſaith, Thou ſuſpecteſt that I often paſſe thorow thy Garden. To whom the other woman, fearing to brawl or chide with the Witch, anſwereth pleaſantly onely in theſe words; Your paths in the graſs declare what treſpaſſe you have done me. Then the VVitch, much troubled that ſhe could procure no occaſion to brawl with her, went away murmuring; within a few dayes after, the other woman was afflicted with moſt immane griefs of her belly, and moſt acute gripings in both her ſides; inſomuch, that ſhe was not onely afflicted with continual pains, but did alſo diſquiet all her neighbours, with continuall pitifull cryings out and lamentation; and when multitudes who came to viſit her, that (if poſſible) they might relieve and comfort her, amongſt the reſt, a Potter comes, to whom the witchcrafts of this woman were well known, and perceiving the cauſe of her ſickneſs to be no other then Inchantments, he commanded the Husband of the afflicted woman to ſearch, whether he could find under the threſhold of his door any inchantments; where amongſt many other witchcrafts, was alſo found a waxen Image, about the length of an hand, which being bored through, had two pins faſtned on both ſides, the one right over againſt the other; which witchcrafts being removed, and caſt into the fire, ſhe was freed from thoſe moſt grievous gripings, cap. 12.

AT Zabermus in the Argentinenſian Dioceſs, a Witch, being a midwife, came to a certain honeſt and godly woman, offering her ſervice near the time of her delivery, who knowing her infamous by her witchcrafts, diſmiſſeth her with pleaſing words, feigning, that her pains, when time ſhould require, would be very acceptable to her; but when the time came, neglecting her, and making uſe of another Midwife which ſhe ſent for, ſhe conceiving in her breaſt the feminine flames of anger, eight dayes after the birth, in the night, with two women cometh into the Chamber of the woman that lay in, and maketh haſte to her bed; whereupon the woman in childbed endeavouring aloud to call upon her Husband, finds her tongue and all her members ſtupify'd. Then the VVitch ſtanding in the midſt between two women, ſaid, Behold, this ſcurvy creature ſcorn'd I ſhould be her Midwife; but I'le be reveng'd of her. The two women that ſtood on each ſide of her, interceded for the woman, ſaying, They never knew or heard any hurt by her. But ſhe again thus broke out paſſionately, Becauſe ſhe hath vexed my Jublits, i'le vex hers; but for your ſakes her pain ſhall be ſuſpended for half a year; and then putting her hand upon the womans belly, her guts appear'd to come out as it were, and the Witch roll'd ſomething into them; afterwards, the women being gone, the child-bed woman being come a little to her ſelf, call'd her husband, and tells him the whole buſineſſe. He comforts his wife, and bids her be of good chear, for theſe were but vain terrours, and ſuch as women in child-bed were uſually infeſted with. But ſhe anſwered, O ſhe threatned I ſhould endure this miſery after half a year, but if now they are gone, I find no more hurt by it, I will reſt confident upon thy opinion. She had alſo an Arch-deacon to her ſon, to whom ſhe reveal'd the buſineſs. When the ſix moneths were over, ſhe began indeed to be moſt grievouſly tortured with pain in her belly, ſo that night nor day ſhe could take any reſt, but continually groaned and ſhrieked out moſt miſerably; Nor in all theſe torments did ſhe forget God, whom ſhe ſtill implored for his aſſiſtance, and who heard and delivered her: For on a day when ſhe went to ſtool, all that filth came from her. Then ſhe called her Husband and Son, and ſaid, Now I hope you are convinc'd it was no vain imagination that I told you of; who ever ſaw me eat thorns, ſticks, and bones? For there ſhe ſhewed them Roſe-briars a hand length, then ſticks and bones, and other rubbiſh, whereby ſhe was ſo tormented. [Ibid. cap. 3.]

THe Devil had ſo efferated, and wholly acted certain Witches, that they devoted even their own Children, or any other Infants they could come by, to him the Prince of Devils, with horrid execrations; which cruelty of theirs was thus detected. When a certain Witch denyed all help at the time of her travail, but onely of one daughter of her own; her Husband wondring at the thing, hid himſelf in the houſe, that ſo he might find out the myſtery, and by that means ſaw the horrid rites of both the ſacriledg and oblation; He ſaw the Infant, held up by no humane means, by the impulſion of the Devil aſcend up the chimney by the Pothooks, looking with an ugly Satanicall look; the Mother in the mean time calling upon the Devil with her uſuall diabolicall rites and acclamations. Which when the man ſaw, (to his amazement) he was very earneſt to have the Child chriſtened without delay; and taking with him ſome neighbours, and his daughter who carried the child, for the next Village he is bound in all haſte, where the Pariſh-Church ſtood; and having as he went along, told two of his neighbours of the buſineſſe from firſt to laſt, when they came to a bridge they were to paſſe over, he drew his ſword, and putting it to his daughters breaſt, vow'd ſhe ſhould there immediately dye, if ſhe did not convey the child over the River without humane power; for I will not have him go (ſayes he) over the bridge, but of himſelf let him be conveyed immediately to the other ſide. And when the good woman wondred at this rigour in the man, and ſought to perſwade him, he yet inſiſted upon his demands the more reſolutely, untill he forced his daughter to call up the Devil, and make him convey the Infant over the River without any viſible means. The Child being baptized, he having ſufficient teſtimony againſt his daughter, when the time of purification was over, accuſed wife and daughter, who being brought before a Magiſtrate, and convicted of that moſt impious crime, were both deſervedly burnt. [Ibidem.]

IN a part of Suevia, a Country-man walking over his ground to ſee his Corn in a dry ſeaſon, with a little girle, a daughter of his with him, wiſhed that it would rain a good ſhower. The Maid hearing her father ſay ſo, out of her childiſh ſimplicity told him, She could eaſily procure that for him. The Father wondring at the childs words, askt her, how could ſhe do ſuch a feat? O, (ſayes ſhe) I learnt that of my Mother: and added, That ſhe could eaſily cauſe it not onely to rain, but hail, and raiſe a great tempeſt, and that her mother learnt it of a Maſter ſhe converſt with; and that whenſoever and whatſoever ſhe required of him, was preſently perform'd; but that her Mother had ſtrictly charged her to tell no body. The father being terrified at theſe things, askt her if ſhe had ever ſeen this Maſter. The girle anſwered again, that ſhe had ſeen many come in and go out, who her Mother told her, were their Maſters and Loving Lords. Her father again demanded, if ſhe could juſt then raiſe a ſhower or ſtorm? She reply'd; I, if ſhe had but a little water: He therefore brought her to the River, where calling upon this Maſter, ſhe preſently cauſed it to rain in her father's fields alone, and not in his neighbours, as he had commanded her. The man ſeeing that, bid her alſo make it hail, but ſo, as but in one field which he ſhew'd her; this ſhe preſently effected. And then being fully reſolved his wife was a Wi[•]ch, he brought her before a Magiſtrate, there convicted her of the crime, and burnt her; his daughter being put to holy exerciſes, and by ſacred means, was delivered from the power and wiles of the devil. Ibid.

IN the Town Fach, a Judge commanded his Serjeants to apprehend a Witch, and bring him to execution: but they were ſo annoyed with loathſome ſtincks, and ſtruck with ſuch a terrour in the buſineſſe, that they utterly deſpaired of effecting it. The Judge (his name was Peter) inſiſting more earneſtly upon the performance of his command, again exhorts them, that they would take courage and lay violent hands upon the Witch, for now the appointed time was come, wherein the detected crimes of this impious perſon muſt be puniſhed; by which encouragements, being animated to repel the faſcinations of the devil, the VVitch was taken, and brought to execution.

AT another place when a Witch was bound and brought to the Gallows top, ſhe ſpet in the face of the Hangman, and he preſently fell down dead; in like manner ſhe did by a ſecond. But the third going about a little more warily, was yet ſo invenom'd by her breath, that all his face ſwelled till he was ſtark blind with it, and a little after, he died of it.

WHat power the Devils have to afflict Brutes, Cattle, and all other creatures, and how they can raiſe ſtorms and tempeſts, you may find ſufficiently laid open in the 14. & 15. chapters of the forecited Author: the examples are very horrible, nor do I think it neceſſary to commemorate any more of them. The Hiſtory of Job will evidence the ſame thing, what is not onely the power, but how extream the malice of that evill Spirit.

THere were two brothers, to whom their Father left a competent eſtate when he died, the one of them took upon him a Monaſtick life, the other married, and ſet up a common Inne; and moſt earneſtly gaping after Riches, uſed all means poſſible to defraud, not onely his gueſts, but their beaſts by falſe weights and Meaſures, and conveighing their provender from before them. Whilſt he thus ſtrove to be rich, his eſtate went to wrack on every ſide, and the more he took care to heap up, the more and greater loſſes he ſuſtained. When his brother the Monk came to him to part the eſtate with him according to his Fathers Will; he deſired his brother that he would forbear proſecuting him for the diviſion of the goods at preſent, for he was poor and in a very low condition and notwithſtanding that he uſed all means poſſible for the gaining of an eſtate, yet all the fraud he could uſe profited him nothing; when the Monk heard this, he ſaid; O my Brother, if you order your Family ſo unjuſtly, 'tis no wonder that things go ſo ill with you. For you keep ſuch a gueſt that conſumes all, and more than you can poſſibly gather: and if thou wilt ſee him, follow me into the bottom of the Cellar, and I will ſhew thee who conſumes thy eſtate. Whither when they were both come, the Monk by his adjurations, made the Devill that lay hid there, ſhew himſelf to his brother. And preſently a beaſt of an immenſe bigneſſe, and ſo fat that, without much ado, he could not move himſelf, appeard, which when the Monk ſaw, he ſaid, O what a gainfull Inne doſt thou keep, and turning to his brother, ſaid, Behold that beaſt thou haſt pampered by thy fraud, for whatſoever thou fraudulently gotteſt from any man, this ugly beaſt devoured. Therefore hearken to me; Be faithfull and upright in thy dealing towards all men, uſe an equall meaſure, and defraud no body; and after four years I will come again, and then divide my Fathers eſtate with you. His Brother follows the Monks counſell, and as much as he went backwards in the world before, he now came on, and in a ſhort time had ſuch experience of divine goodneſſe, that he was Maſter of a great eſtate. At four years end, came his brother the Monk, to ſee what condition his brother was yet in, who received him with great alacrity, and told him he had followed his advice, deſiring to ſee the beaſt now again, in which the Monk gratified his brother, and commanded the beaſt that lay hid in the Cellar to appear, which when he came was ſo lean, his bones would ſcarce hang together. Then ſayes the Monk to his brother, now it's time for this gueſt to get hence and ſeek another Hoſt. But if thou ſhalt hereafter order thy affairs with the like Juſtice, thou ſhalt alwayes learn experience of the great bleſſing of our great and good God.

NOt long ſince; ſayes Bodinus, in Vallis (which is a name of the Suburbs of Laodunum) a certain Witch by her inchantments, freed a woman from her diſeaſe, who was moſt grievouſly afflicted, and thus ſhe effected it. Falling down upon her knees, and looking towards the ground, ſhe called upon the Devill very often, and with a loud voice, that he would cure the Woman; and pronouncing certain ſtrange words, gave her a morſell of bread to eat, and by this means the woman recovered. Which kind of cure is plainly ſuch, as if the ſick woman had prayed to the Devill for health, than which it were better to indure the moſt painful death. Daemonomaniae, lib. 1. cap. 6.

I Remember about 20. years ago, at Lutetia, in a Noblemans houſe there, I ſaw a young man by often reciting certain French words in the preſence of many honeſt people (which I think not good to mention at this time) make a ſeive dance, and move at his pleaſure, And that he had a Familiar to help him is manifeſt, for that when he was gone, and another repeated the very ſame words, he could effect nothing of that nature by it. Idem. Lib. 2. cap. 1.

NO Country-man (ſayes the ſame Bodinus) is ignorant, that if two Verſes out of the Pſalms be recited while the Milk is a c[•]urning, there will no butter be produced by any Art. I was at Chillis of the Valeſians, when a boy ſtanding at the maids heels, hindred the butter to come or gather: but ſhe threatning curſes from God upon him, if he did not ceaſe and remove his Verſes, made him ſpeak ſomewhat prepoſterouſly, and backwards as 'twere, and then the Butter came after ſhe had ſpent almoſt a whole day about it. If you put but a little Sugar into the milk, it will make no butter; for this proceeds from an antipathy in nature, and by the ſame reaſon, if but a little Cyprian-braſſe be caſt into a Furnace of Iron it will never melt, but turn to aſhes, and therefore the Forge-men when they kindle the fire, ſee that there is none in the Furnace, nor any one near the Chimney.

THere is a diabolicall art called [〈 in non-Latin alphabet 〉], or Ring Magick which is performed by putting a Ring upon a bowl of water. This a famous VVitch, an Italian born, uſed at Lutetia in the MDLXII. year of Chriſt, muttering out with all ſome kind of words, and by this conceit, gave anſwers aright to ſome that conſulted her: but moſt were deceived by it. Joachimus Camerenſis tells us that Hieronymus the Stage-player, whoſe ſon became Chancellour of Mediolanum, had a ring that ſpoke, or rather a Devill ſpeaking in a Ring, which rightly rewarded the Maſter of it at laſt, for it cauſed him to be excommunicated and curſed. Bodinus, Daemonom. lib. 2. cap. 1.

I Once ſaw a Phyſitian of Toloſa exerciſe [〈 in non-Latin alphabet 〉], or rod-Magick, and with a low voice murmure out ſome (I know not what) words, till the two ends of the rod met, and touch't each other. But when it profited nothing to the cure of the affected, he blamed their incredulity, and cutting it into pieces, he cauſed it to be put about the necks of thoſe that had the quartane Ague, for their remedy. Ibidem.

OF all wicked devices of this nature, none arrive to that community and perniciouſneſſe, as that of reſtraining new-married people doth: This the common people call the binding of the Ligula, which boyes practiſe with impunity, and with high impudence, ſome bragging of it. Nor is this a new thing, for we read in Herodotus, that Amaſis King of Aegypt was ſo bound in this nature, that he could not have to do with his VVife Laodice, till with exorciſmes and ſolemn prayers he was freed. Paulus Aemilius alſo teſtifies in the life of Clotarus the ſecond, that his Concubines uſed this trick againſt Hermamberga. Some Epicurean Philoſophers laugh at this miracle, becauſe theſe Artiſts in knotting the Ligula that are abroad, make people wonder when they ſee that they can by no means cure the ſame. And therefore the Canon ſayes thus, If at any time by Witchcraft and ſor[•]ery through the hidden, but alwayes juſt Judgment of God permitting, and the Devill preparing them, thy copulation is hindred, repair to God by humble confeſſion. Out of which place we may note four or five Axioms, or undeniable poſitions. Firſt, That copulation may be hindered by Witchcraft, which all Divines unanimouſly confirm, and Thomas himſelf upon the fourth book of Sentences, in the 24th diſtinction, where he ſaith; That a man may be reſtrained in that particular, as to one woman, but not otherwiſe; and in his laſt chapter of Frigid things. The ſecond is, That it is done occultly, but by the permiſſion of God in juſt Judgment. The third, That it is performed abſolutely by the Devill. The fourth, That in this caſe God is to be repaired to in Faſting, which laſt head is chiefly to be obſerved, leaſt thoſe that are troubled with theſe things (as many do, and as the Devill deſires and intends they ſhould) run to Diabolical means for remedy.

ESpecially it is ſtrange, that little boyes by pronouncing ſome words, ſhould be able moſt exquiſitely to perform this inchantment. I remember Rioleus, general Embaſſadour to the Bleſenſes told me, that a little boy was ſeen tying this knot under his hat, whileſt Matrimony betwixt two was celebrated in the Church, and that the boy being ſeized on, eſcaped with the knot. Whileſt at Pictavium I acted as Vice-Procurator in the year 1567, there was brought a caſe before me of this nature; which when I told to my Landlady, a very vertuous woman, ſhe (as if moſt skill'd in that Art) in the preſence of Jacobus Bauvaſius an Attorney in the cauſe, declared there were above fifty wayes of tying this knot, whether to tye a married man, or a woman onely, that the one deſpiſing the other's infirmity, might run after adultery, but that the man for the moſt part was bound, but ſeldom and hardly the woman, and that they might be bound for a day, a year, or ever, or for as long as the knot ſhould laſt, unleſſe it were diſſolved. That there was a knot, whereby one might be brought to love another, and not to have reciprocal returns, but extream hatred; and that there was another way to make two love one the other moſt affectionately; but if they came to lye together, that they ſhould ſcratch with their nails, and beat one the other moſt inhumanely. As I heard at Tholoſa, there were two thus illigated for three years ſpace, and then reconciled, and had a very fine child. And (which I moſt admire) the woman whileſt ſhe was ligated, declared ſhe had little tumours like warts roſe upon her as ſigns of children ſhe ſhould have had, but for this ligature. She ſaid, there were knots to be made to hinder procreation, and not hinder copulation, that there were men could not be ligated, and ſome that might before marriage, and ſome after; but thoſe few, and the Urines of men might be ſtopt by this trick, whereof they were not few that dyed. I found a poor boy almoſt dead with this thing; and the man that did the feat, looſ'd again the knot, and ſo gave his urine vent. And not many moneths after, this very Sorcerer dyed of a like ligature.

THis miſchief proceeding to a community in the Countrey of the Picts, the chief Quaeſtor of Niortum, when a new-married wife accuſed a Neighbour of hers for reſtraining her husband, in the year of the VVorld, 1560, he cauſed her to be caſt into a very loathſome priſon, threatening her ſhe ſhould never come thence till the man were looſed; and after two dayes the impriſoned woman gave leave to the married people to enjoy each others bed; and when the Judge heard the man was freed, he freed the woman from priſon.

THis is worthy our obſervation, That it paſſes the skill and power of the Devil, or any of his Agents, to reſtrain mens ſenſes, or bind others from eating or drinking, by intercepting their power or ſtomach; or deprive a man of the uſe of any member, ſave only that ſecret one, and ſign of our virility, which in Germany they often deprive men of, by making them run up into their bellies. Soſprengerus tells of a man of Spira, who when he thought he had loſt his premiſes, ſent for Phyſitians and Chirurgeons to ſearch for them, who found no ſcar or wound at all; therefore he repair'd to the VVitch he had offended, and appeas'd her, and ſo was cur'd. Alſo a Citizen of Ratisbone furniſhes us with another example, of one who violently laid hold upon a VVitch, and threatening to ſtrangle her, compell'd her to looſe him from that nodus. All theſe Bodinus relates in chap. 1. of his ſecond book.

INſulanus, Abbot and Lord of the Novallians, who now is ſent Ambaſſadour to Conſtantinople by the King, and Polonus (who is alſo called Pruniskus) Ambaſſadour for France, told me, that one of the greateſt Kings of the VVorld being very deſirous of the knowledg of the number of his years, and the time of his death, ſent for Jacobius, a Sorcerer, who when he had ended Maſſe, and conſecrated the Hoſt, commanded a firſt-born ſon, or man-child of ten years old, who was provided for the purpoſe, to be beheaded preſently, and putting the head upon the Hoſt, pronounced certain words, and inſcribed ſome characters not neceſſary to be known by us; Then he ask'd the head, what he would have? which anſwered only two words, I ſuffer violence. At this the King was inraged, and cryed, Take away the head; and preſently in that fury dyed. This ſtory is very common in the Country, wherein it was acted, and very certainly reported, although there were onely five perſons preſent at the thing. Theſe things thus writes Bodinus.

JOhannes Charterius, that wrote the Hiſtory of Charls the VII. tells us how one Guilhelm. Edelinus, a Doctor of Sorbon, was condemned for Sorcery upon Chriſtmas Eve, in the year, 1453, who confeſt he had often in the night-time been carried abroad to a great meeting of Magitians, where he alwayes renounced God, and ador'd the Devil in the ſhape of a Goat, kiſſing his poſteriors.

A Certain poor man, when his Wife often went forth in the night, and forth would remain the man knew not where, making for her excuſe to him, either that ſhe went to ſtool or bath with her neighbours; wherein when he had often diſprov'd her, he began to ſuſpect her chaſtity, and threatned to kill her, unleſſe ſhe directly told him where her haunt was. She being terrified with the ſenſe of preſent danger, told the matter plainly, as it was, in every particular; and furthermore, that he might experience the truth of what ſhe ſaid, promiſed him he ſhould ſee, and go himſelf whither ſhe uſed to go. And to that purpoſe giving him an oyntment, wherewith they being both anointed, and ſhe having pronounced ſome words, the Devil immediately carried them from the Countrey of the Lochii, to the Burdegalenſian Sands (which are diſtant no leſſe than fifteen dayes journey, or more); when the man ſaw himſelf in company with Magitians, Witches, and Devils, (in a humane, but horrid ſhape) a thing very unuſual to him, and in a ſtrange Countrey, he began to bleſſe himſelf, and ſay, Good God, where are we now? At which words the whole company vaniſhed. Then he underſtood that he was naked, and was forced ſo to wander up and down the fields till morning, when he light upon ſome Countrey-man that ſet him in his way. And ſo making the beſt ſhift he could, he returned to Lochium, where he accuſed his Wife poſitively of all theſe things before the Magiſtrate, who commanded her to be apprehended: But ſhe mi[•]igating the buſineſſe as much as ſhe could, confeſſed the moſt part of the buſineſſe, and acknowledging her fault, returned from her wickedneſſe.

ALſo ſome few years ſince, a woman of great quality at Lugdunum, roſe in the night, and taking a gally-pot out of her cloſet, anointed her ſelf with it, muttering ſome words withall; a ſtallion that lay with her that night, obſerving her, when he could not ſee her, roſe to look for her; and when he found nothing but the gally-pot, taken with novelties and curioſity, he alſo, as he had ſeen her before, anointed himſelf with the oyl that was in it, when he immediately found himſelf to be amongſt a great company of Witches and Sorcerers in the fields about Lotharingia, whereat he was much amazed. But in the firſt place calling upon God to aſſiſt him, the whole company diſappear'd; and he, finding himſelf all naked, returned to Lugdunum, accuſed the Witch, who confeſſing all the buſineſſe, was burnt for it.

A Thing of the ſame nature befell a Nobleman of Maldunum, who by ſome words of a Milner, together with the inſtigation of his own curioſity, was induced to go amongſt a company of Witches to ſee faſhions forſooth; but when he was among the thickeſt of them, an extream horrour ſeized of him, inſomuch, that although he did not invoke Divine aid, the devil ſaid with a very loud voyce, Who is this that is ſo fearful? And when he ſought to depart their company, the Witches all vaniſhed. And when he returned, he intended to diſcover the Sorcerers, but they fled for their ſafety. Bodinus Daemonom. lib. 2. cap. 4.

WE read in Paulus Grillandus, a Lawyer of Italy, a man very well experienc'd in the facts of Witches and Sorcerers, That there was certain Country-man not far from Rome, in the year of the world, 1526. who when he ſaw his Wife riſe naked in the night to anoint her ſelf, and that thereupon preſently ſhe was gone out of his ſight, and could not be found in the houſe, the next day provided himſelf of a good cudgel wherewith to be labour her ſides, untill ſhe ſhould tell him whither, and to what end ſhe ſo conveyed her ſelf laſt night, which ſhe preſently doing, he pardoned her, upon condition that ſhe would convey him amongſt her fraternity. She the next day anointed both her husband and her ſelf, and then they were preſently mounted each of them upon a Goat, and ſo preſently brought amongſt the murſter of Witches. Now his Wife had forewarned the man, he ſhould by no means name God or Chriſt, unleſſe in ſcorn and opproby to him: when they were thus in the croud, the wife appointed her husband to ſtand a little aloof till ſhe had ſaluted the Prince of them, (who was moſt magnificently cloathed and guarded about with a great ring of men and women; all honouring and waiting upon this their Lord) and that by ſo doing, he ſhould ſee the whole of the buſineſſe. When they had done thus, they began a ring-dance, (which is now taken up among the Countrey-people) that dancing backwards, they might not ſee one the others faces: It may be to the intent they might not know, nor accuſe one another, if perhaps they might be arraigned in the preſence of one another, after: which Triſcalanus did, to whom Charls the Ninth gave leave and liberty, that he might diſcover his fellows. He told him, being in a great aſſembly of young men, That there were many there that adored and worſhipped a Goat in their meetings, and kiſſed his very poſteriours (or arſe-hole in plain Engliſh, if you will have it ſo). Then by reaſon his back was towards them, he not ſeeing them, they danced together, and the devils copulated together in men and womens ſhapes. After their dancing, the tables were covered and furniſhed with meat; the woman then moved the man to ſalute the Prince, and ſitting down with the reſt of the company to the table, ſeeing the table furniſhed with meat, he called for ſalt; and when ſalt was brought to the table, before he taſted any thing, he ſaid grace, which being ended, preſently men, meats, and table vaniſhed away, and he was left deſolate alone, being very cold, and not knowing where he was; As ſoon as it was day, he came to ſome ſhepherds, of whom being asked, Whether he knew where he were? He anſwered, That he knew himſelf to be in the Beneventanian Earldom, in the royal command of the Pope. Theſe things were done a thouſand miles from Rome, from whence travelling, he was forc'd to beg his meat and rayment, and at length coming home upon the eighth day after, poor and lean, he apprehended his Wife; by whom many more being accuſed, and confeſſing the truth, they were all hanged.

THere is in the ſame Author, in the year 1535, that a young Maid in the Dukedome of Spoleto, of the age of thirteen, ſaid, that ſhe was brought by an old woman into the company of Witches, and ſeeing the convention of them to be ſo wonderfully numerous, ſhe cryed out, Bleſſed God, what meaneth this? which as ſoon as ſhe had pronounced, all vaniſhed away; and the poor girle, being found early in the morning by a Shepherd, told the whole buſineſſe to him, who bringing her home, the Witch was accuſed by the Maid, and, being found guilty, put to death by fire.

THe ſame Paulus Grillandus in his Book de Sortilegiis writeth, that being invited by a certain Nobleman to the Caſtle of Saint Paul in the Dukedome of Spoleto, coming thither, he told him of three ſage matrons, one whereof truſting in his promiſe that ſhe might freely ſpeak without danger, confeſſed that fifteen years ſince, ſhe was brought by a ſage old Woman into the company of Witches, where the Devill being preſent, obliged them by an oath to renounce God their Creator, Faith, and Religion, and to be faithfull to him, and that with their hands laid upon a book of moſt obſcure writing, he alſo bound them to ſome ſolemn ſervices to him in the night, and that they ſhould whenever he commanded them upon Holidayes, or ſet dayes, come whitherſoever he ſhould conduct them; the Devil on the other ſide promiſed to them mirth and felicity eternall: ſhe confeſſed further that at that time ſhe killed four men, many Cattle, and brought much hurt to the fruits of the Earth, and if it happened at any time that ſhe came not to their meeting, without ſhe were able to give good reaſon for it, ſhe was ſo vexed that ſhe could neither ſleep nor take any reſt; when She came to their meetings, She heard the voice of a Man which called the Devill little Lord, and ſometimes Mr. Martinetus; and as ſoon as ever She had anointed her ſelf with a certain unction, She mounted a Goat that ſtood ready at the door, and held by the hair and tail; by which Goat She was ſuddenly conveighed unto the great coverture of Beneventum, where She found a very great company of Witches and Inchanters. There when She had vow'd allegiance to the Devill, She danc't, ſate at Table, and laſt of all, every Devill concopulated with her, or him they had to their peculiar protection; and when they had thus done, every one getting upon their own Devills, returned particularly, with the ſame incredible ſwiftneſſe that they came thither, and that alſo they did privately at home adore the Devill, when this was all confeſt, and compared to the confeſſions of two more there were many others accuſed who acknowledged the crime, and together with their oyntments and powders, they were all burnt alive.

ALſo in the third book of Tarquamadas of Spain, amongſt others you have this more modern ſtory. That a Magitian being very importunate, at laſt perſwaded a companion of his that he would be a moſt happy man, if he would but be of his Faith, and come to their meetings. And when he had given him his conſent, he on a night took him by the hand, and ſpeaking ſome words, they were both carried through the Ayre to a great company of Witches in which an incredible company of both men and women compaſſed a Throne, whereon ſate the greateſt of the Devills in the ſhape of a Goat, to whom all of them went to kiſſe en la parte maſuzia quatenta (which, to thoſe that underſtand Spaniſh, is thoſe parts which are not fit to be named in Engliſh). When this new-comer ſaw this, he ſaid to his companion that he could no longer patiently behold theſe things, and preſently calling upon God with a loud voice, they all diſappeared with a great tempeſt and Whirlwind, and left him alone there, who was three whole years before he could reach his own countrey again.

BOdinus alſo writeth, That Joanna Halveria, born at Verberium in the Countrey of the Compedoenſians, did confeſſe, that by the decree of the Council, by the confirmation of the Judge Sanſifianus his Mother was condemned to the fire, and that he being twelve years of age, was offered by his Mother to the Devil in form of a black man, with ſable apparrel, boots and ſpurs, and a ſword at his ſide, having a black horſe at the door, and uſing words to this purpoſe; Behold my daughter, which I have eſpouſed to thee; and to her, Behold thy Love, in whom thou ſhalt be happy. And that from that time ſhe renounced God and her Religion, and that he lay with her, as men uſe to do with women, and ſhe found no difference 'twixt him and other men, but that his ſeed was cold, and that the Devil once asked her, Whether ſhe would be gravidated by him, which ſhe refuſed, lib. 2. cap. 7.

WEE find in writing that at a great Seſſions for examination of the Potezanian Witches, held by Andreas Fertius the Kings Deputy over the Laodunenſians, where divers were burnt, out of whoſe confeſſions ſome things follow. Margaret of Bremontinus Wife of Noeles Lavertus, walking with Mary his Mother the Munday next after into the convent at Franquiſanum near Lognium, which ſtandeth in a Meadow, her Mother putting a Broom betwixt her legs, and ſpeaking ſome words (here omitted) ſuddenly both She and her Mother were carried to a place where they found Joanna Roberta, Joanna Guillimina, and Maria the Wife of Simon Agnus Guilelina, the Wife of one Gruſsus, with whom were ſix Devills of humane ſhape horrid to behold, &c. And after ſome dancing with them, the Devils lay with them, and had to do with them; and that one that took her to dance with him, after he had ſaluted her twice, lay with her for half an hour together, and that the ſeed he ſpent was very cold. Joanna Guillemina aſſents with her in theſe things, confeſſing that it was very true, that at leaſt half an hour they were in copulation, and that the ſeed ſhe received was very cold.

WE read alſo in the 16th book of Johannes Meyerus who moſt accurately wrote the Hiſtory of Flanders, That in the 1459th year of Chriſt, there was a very great company of both men and Women burnt in the Town Atrebantium, who mutually accuſed one another, that they met in the night, danced, and lay with the Devill. Likewiſe Jacobus Sprangerus, and four of his colleagues alſo tell us, that from the mouths of many wiſe and good men, they have been confirmed that many Witches had at the ſtake in Germany confeſſed, and in particular at Conſtantia and Ratisbon in the year 1485, that the Devill lay with them after they had by his inſtigation denied both God and all Religion. And that not a few had repented, and turned off themſelves from that wickedneſſe, and confeſſed that whilſt they were Witches the Devill had often to do with them. It is written likewiſe that very many came, and freely acknowledged, though no man accuſed them, that they had been guilty formerly of commerce with the Devill being Witches, to theſe things Spangeus adds, that Witches did very oft copulate with the Devill, in the ſight of the Sun, or clear day, and did ſtrip themſelves in fields and Woods, and were often ſeen naked in the fields, and were ſometimes taken by their husbands in the manner with devils which they conceiv'd to be men, and therefore they ſet upon them with Swords whereby they could do no execution upon them. Paulus Gralandus, a Lawyer of Italy (who knew very many VVitches) doth declare in his book de Sortilegiis that he was commended by an Abbot of St. Paul's at Rome, in the year 1526. in the Moneth of September, to take cogniſance of three Witches, who amongſt other things, confeſſed that every ſorcereſſe had a particular Familiar to commerce withall, in the Hiſtory of St. Bernard, we read there was a Witch who uſually copulated with the Devil; her Husband not perceiving her, though he lay in the ſame bed with her.

[〈1 page duplicate〉] [〈1 page duplicate〉]

IN the flouriſhing Garden of Antonius concerning Turquomeda of Spain. I found another Hiſtory concerning a noble Spaniſh woman, who related that ſhe was induced by an old Witch when ſhe was eighteen years of age, and from that time ſhe had to do with the Devil; which was burned alive, and unpenitent, being a Cerdenate. The ſame doth declare that another did repent, and was put into a Monaſtery. Adamus Martinus the Laodunenſian Proctour of Confeſſion, told me (ſaith Bodin) that he had a Witch of Biebra (that is a Village two miles diſtant from Laodune) in queſtion, in the Juriſdiction of D. Boan, the Captain of the Verumandians, in the year 1556. who was firſt condemned to be hanged, and afterwards to be burnt; but ſhe was delivered alive to the fire by the fault of the Hang-man, or rather the juſt Judgment of God, who did ſo demonſtrate, that the puniſhment ſhould be equall to the offence, neither was there any miſchievous act that did more deſerve fire. Therefore ſhe confeſſed, that Satan (whom ſhe called her companion) was wont to have to do with her, and that ſhe did feel his cold ſeed.

WHen I was at the great meetings of Pictavius in the year 1567. performing my office amongſt the under ſervants of the general Proctour, I took two filthy and beggarly Magitians, which did beg alms at a rich mans houſe; who being denied, did caſt in Witchcrafts, and all the houſhold being driven into fury, died mad. Daemonum, libro 3. capite 1.

THere was a crafty Taylor at Lutetia a Magitian, who onely touching with his hand, did cure a Quartane Feaver, but he was in no wiſe cured that would not believe that he could cure him. And there was a certain Italian old woman at Audes curing diſeaſes in the year 1573. who when ſhe was inhibited by the Judge to cure any more diſeaſes, called a Court of Parliament, her cauſe was pleaded Eloquently, and likewiſe Learnedly, by D. Johannes Baltruus, Lawyer to plead the caſes of the Parliament; fellow officer with the Lord of Matratius, and my Countreyman; but it is proved that the means by which ſhe cured, did diſagree with nature, as with the Brains of a Cat, which is poyſoned; the head of a Crow, and other ſuch like things; which things do plainly convince, that it was not done by the ſtrength of the excellent Oyl, or of the healthfull Oyntment (which many good men, and lovers of the poor do make) but by means beyond Nature, or by charms of healing.

JOdocus Darmudanus doth write in Praxi crim. cap. 37. that there was a Witch at Bruga in Flanders, having the greateſt repute of Holineſſe, becauſe ſhe could cure innumerable diſeaſes, but firſt ſhe did take care for this, that they ſhould believe that ſhe could cure them, afterwards ſhe did make known faſting dayes, and commanded that Pater noſter ſhould be ſaid divers times, and that they ſhould go to Compostella at St. James's, or to St. Arnolds, but at length ſhe was convinced of many Magicall charms, and deſervedly puniſhed.

Johanna Harvilleriae, which (as we ſaid before) was caſt alive into the fire, confeſſed that ſhe caſt in charms, that ſhe might kill a man which had beaten his daughter, but he having excelled her witchcrafts, ſuddenly felt pain in his loyns, and his whole body. But when (as ſhe was greatly renowned for the fame of her Art) it was told the man that the grief could not come to him from any other perſon, then ſhe promiſed that She would work means whereby he ſhould recover, and took him into her cuſtody: to that end She did require it earneſtly of the Devill by intreaties, and She did labour by many means (which it doth not concern us to deſcribe) for his healing, which Satan anſwered it could not be done. And therefore She ſaying to him, that for that cauſe he ſhould come no more to her, the Devil anſwered her, that he would not come. A little after the ſick man died, and the Witch hid her ſelf, but although ſhe was hid, ſhe is found, and ſuffered deſerved puniſhment for her wickedneſſe.

BOdin writeth that he ſaw a certain Arvernian Captive at Lutetia, in the year 1579, ſometimes curing Horſes and men, with whom was found a very large book, full of the hairs of Horſes, Cattel, and other beaſts of all colours. This man if at any time he caſt his Charms on a horſe, he conſulted, and having the hair of that ſo he did cure him, that he might deliver his Witchcrafts to another, but he took no money, and if he did take it, he affirmed that he did not care for it: And therefore he walked about in a very old Caſſock, repleniſhed with a thouſand patches. But when once he had caſt his Charms upon the horſe of a certain Noble man, being asked, he cured him, transferring his enchantments upon the ſervant of the ſame man: he anſwered, thoſe that came again to have him cured, that they muſt know of the Noble man, whether he had rather loſe his ſervant, or his Horſe? In which thing the Noble man being in doubt, and ſtriving to be adviſed; the ſervant died, and the Magitian was apprehended.

I Heard from the Lord Turnerius the Aurelienſian Counſellour concerning Hulinus Parvus the Aurelienſian Materiarius. This man by chance being deadly afflicted by Magick, did take care that a man ſhould be ſent for, (who promiſed that he would drive away all diſeaſes, being ſuſpected of the Magick Art) that he might cure him. But he anſwered that he could not reſtore health to the man, unleſſe he ſhould transfer the diſeaſe to his ſon then ſucking. The Parent conſented to the murder of his ſon, to obſerve the thing, that the malice of Satan might ſo much the better be diſcovered. The Nurſe having called it to remembrance, fled away with the child, while the Magitian was touching his Father to cure him. The Father being cured by his touch, the Magitian doth require the child to be brought, which being not found, he ſuddenly cryed out, I am undone, where is the child? and when he was going away he had ſcarce put his foot out at the dore, when the Devill kill'd him preſently, and his dead carcaſe was as black, as if any one had dyed it with a black colour on ſet purpoſe.

I Heard alſo (ſaith the ſame man) in the Judgment of a Witch at Nauntes, (which was accuſed of caſting in charms to her neighbour) that the Judges commanded that ſhe ſhould touch the woman that was troubled with the charm, which is done very often by the Judges of Germany in the Imperial Camera; ſhe refuſed, but ſeeing her ſelf to be compelled, ſhe cried out, I am undone, and together touched the woman that was afflicted with the enchantment: ſhe recovered, and the Witch being dead fell down, her dead carcaſſe being condemned to the fire. I received the ſtory from one of the Judges that was at the Judging of him.

I Heard alſo at Tholoſa, that a certain Student of Burdeaux, ſaid to his friend, being very ſick of a quartan, that he would give his Feaver to one of his enemies; but he anſwering, That he had no enemy; he ſaid, Give it therefore to thy ſervant. At length, when it was a doubt of conſcience to him to do it, the Magitian ſaid, Give it me; Then the ſick man conſenting, the Magitian dyed, being oppreſſed with the Feaver; and the ſick man revived. Bodin. lib. 3. cap. 2.

BUt this is no news, and unheard of; For we read in Gregory the Turonenſian, lib. 6. cap. 35. that the Wife of King Childebert, as ſoon as ſhe heard that her ſon dyed by a miſchievous act, in her feminine fury ſhe commanded a great number of Witches to be apprehended, burned, and put upon wheels; which acknowledged, that the King's Son was killed by them, that they might ſave Mummo, a great Magiſtrate: Therefore Mummo being taken, and put on a horſe, he ſaid, That certain oyls and potions wer[•] given him by the Witches, to procure (as he thought) the favour of Princes; and he commanded the hangman that did torment him, to tell the King, that he perceived no grief from him. Then the King commanded that he ſhould be ſtretched on the wrack, and ſharp points of iron to be put between the nayls of his feet and hands, as it is the cuſtome of puniſhment in the Eaſt, which was without the breaking of members; the pain was intolerable. After ſome dayes being carried to his men of Burdeaux, he dyed.

BUt Experience doth teach us, that a diſeaſe happening by a natural manner, not by witchcraft, cannot be taken away by Magitians. Quaeſitor Sprangerus doth bring an example; when he knew that there was a Counterfeit Magitian among the Inſprugenſian Witches of Germany, who ſeeing his poor neighbour to be moſt heavily afflicted, as if her bowels were inceſſantly pierced with ſwords: I will try, ſaith he, if thou art troubled with charms, and will cure thee. Then poured melted lead into a round iron thing with a hole in the midſt, being full of water, and putting it to the ſick woman, and uttering certain words, which it doth pleaſe me to conceal, he perceived certain Images in the hardened lead, by which he knew that ſhe was afflicted with charms. This being done, he took the husband of the woman with him, and both beholding the upper poſt of the door, they found a waxen Image ſet up in honour of a victory, at whoſe two ſides two Needles did ſtick, with other duſt, grains, and Serpent's bones, all which he caſt into the fire: But the woman, when ſhe had given her ſoul for a pledg to Satan, and the Magitians, to whom ſhe had gone for her health, was recovered.

OGerius Terrerius, a moſt learned Phyſitian, when I was at Tholoſsa, hired handſome houſes, and ſcituated in a very good place at Burſa, for very little, in the year 1558, becauſe an evill ſpirit did trouble the Inhabitants of them, being not right owners; which he did no more care for, then Athenodorus the Philoſopher, who durſt dwell in a houſe forſaken by the Athenians, and the Inhab[•]tants, becauſe of an empty ſpirit: But when he heard that thing which he never believed, that he could not go to the Cellar ſafely, neither ſometimes take reſt, having admoniſhed Luſitanus a certain Student, to be in the City, who did exhibit hidden things to be ſeen in the nail of a little boy, he cauſed that this Student ſhould uſe his art: But a girle full of knowledge, ſaid, That ſhe ſaw a woman moſt exactly adorned with moſt pretious chains and gold, which did bear a torch in her hand to a certain pillar: and therefore Luſitanus anſwered the Phyſitian, that he ſhould take care that the ground ſhould be digged in the Cellar at the pillar, that he might find the treaſure. The Phyſitian rejoycing, commanded it to be digged up. But when he thought the treaſure was almoſt found, a whirl-wind ariſing extinguiſhed the light, and going out of the vent of the Cellar, brake fourteen foot of the battlements of the walls in the neighbouring houſes, part whereof fell together into the porch of the dore, part into the vent of the Cellar; part upon a woman carrying water, whoſe water-pot was broken. There was nothing ever after heard of the Spirit. Luſitanus the day after, being more ſurely certified of the whole matter, ſaid that the ſpirit carried away the treaſure, and he wondred becauſe it did hurt the Phyſitian, who after two dayes related the Hiſtory to me. Theſe things were done on the fifteenth day of December, in the year 1558. the Heaven being fair and clear as it is wont to be in Halcyon dayes. And we at the ſame time ſaw thorough the battlements of the next houſe that were caſt down, and the porch broken to the Shop. Bodin Daemonomaniae, Lib. 3. cap. 3.

MElancthon doth bring a Hiſtory very like to this: Ten men were overwhelmed by the ruine of the Tower Magdeburg, when they did dig to find treaſure; which Satan had ſhewed them. Gregorius Agricola in his Book de Spiritibus ſubterraneis writeth, that at Annaeberg, in that ruine, which is called the Town of Roſes, there was a ſpirit in the ſhape of a Horſe that killed twelve men, and made them withdraw from the mine full of Silver, which Magitians found by the help of Satan.

I Heard of a certain Lugdunenſian, in the Temple of the Virgin Mary, that there was Campellanus of Lutetia, who with his companions revealed the treaſure of Arcolius near Lutetia by Magick-Art: but when they thought to have the Cheſt in which it was hidden, it was carried away with a Whirl-wind, but part of the wall fell upon him, by which he was made lame for the whole term of his life. And when the Noribergenſian Prieſt had found the treaſure by the help of Satan, and long ago was about to open the box, the houſe was aboliſhed with a fall.

I Heard alſo from a Lugdunenſian practitioner in the Law, that he with his companions went in the night, that they might ſeek out a treaſure by uttering Conjurations, and when they began to dig, they heard a voice as it were of a man, which was put on the wheel, moſt horribly crying to the thieves: ſo they were turned to flight: but evill ſpirits in the very ſame moment purſuing them, ſlew them even to that houſe from whence they came, and they entered it with ſo great a noiſe that the Hoſt thought it had thundered, and from that time he ſwore that he would never ſeek after treaſure. Bodin.

BOdin alſo proves by an example that ſorcerers can bewitch mens eyes, and move laughter, and make the ſpectators aſtoniſhed concerning Triſcalanus that Magitian, which ſaid of a certain Curat, all the Pariſh Prieſts being preſent; See ye that Hypocrite, who feigning to bring a Regiſter, doth bring play-papers! Then the Curate willing to ſhew that he brought a Regiſter, he ſeemed to himſelf to have play-papers, and whoſoever were preſent, ſeemed to themſelves to ſee papers, ſo that the curate caſt away his book of account, and went away aſhamed. But others coming a little after, gathered up the Regiſter book, being freed from that likeneſſe of Papers: by which thing it was manifeſt that Satan did delude men in many things, and alſo bind faſt every ones eyes. For thoſe which were not preſent at the former action, when the ſorcerer caſt his deluſions before the eyes of thoſe that were preſent, did ſee a true book of account, when others on the contrary did perceive but an appearance of papers, &c.

THe Germanes being about to ſearch, what Witch had made a horſe feeble and decaying, did draw the bowels of another horſe to certain houſes, and not entring the gates, but a Cellar or Cave under ground, did burn thoſe bowels. Then the Sorcereſs which had committed that evil, feeling the pain of the Collick all within; She runneth ſtreightway to the houſes, where the bowels were burn'd, that ſhe might ask for a burning cole; and her pain did ceaſe. But if the doors were not opened, the houſes were darkened, ringed with horrible thunder, and threatned ruine, unleſſe thoſe that were within would open the door: which Sprangerus writeth, that he obſerved, and ſaw in Germany.

I Heard from D. Antonius Lonanius, the King's general Legate, that there was a Sorcerer at Ribemont, who having pronounced certain words, did diſcover another by a ſieve. All the names of thoſe that were ſuſpected were brought, and when the name of that man who was in the fault was brought, the ſieve did move unceſſantly, and the Magitian acceſſary to the ſame fault, came, which being found, the Sorcerer was condemned. Bodin lib. 3. cap. 4.

I Remember, that D. Bodin the King's general Procurator, ſometimes related to me, When all his cattel remained in a Village at Moldena, that it was told his Wife, that a certain beaſt muſt be ſlain, which here it doth not pleaſe me to declare; and he ought to hang it with the feet upward under the threſhold of the ſtable, with pronouncing certain words (which it is not needfull here to inſert); this being done, there did none of his cattel periſh. Idem. ibid.

JOhannes Martinus performing his turn of Ruler of Laodunum, declared to me, that when he was to try a Witch by the Authority of S. Proba, (for ſhe had tormented a Maſon with ſo great ſickneſs, that his head did hang down almoſt between his legs, his body being crooked, which evill he did ſuſpect to come to him from the ſorcereſſe) the Judg having regarded it well, he commanded, that word ſhould be brought to the Witch, that ſhe by no other means could ſave her life, then by healing the Maſon. And therefore ſhe commanded a ſwathing band to be brought home by her daughter; ſhe calls upon the Devill, caſting her countenance on the ground ſhe muttered certain charms before them all, and delivering the ſwathing band to the Maſon, ſhe gave commandment that he ſhould be waſhed in a bath, and that which was ſhut in the ſwathing band, ſhould be put into the Bath with theſe words: Get thou gone in the Devills name. She ſaid that there was this and no other means of recovery. Theſe things being done, the Maſon was cured. But yet before thoſe things were ſeen in the Bath, ſhe being willing to know what was in the ſwathing band (which ſhe had forbidden to be done) they found three little corns in it: But the Maſon while he was in the bath, perceived as it were three great fiſhes in it, when he came forth of it, although they did ſeek them very diligently, yet neither the fiſh, nor the arm was found. The ſorcereſſe was burned alive, and remained without repentance, Idem. lib. 3. cap. 5.

WE read in horto Antonii de Tarquamedia, lib. 3. of a certain Magitian, who ſaid to a ruſtick man, whom he ſaw bitten by a mad-dogg, That he was one that delivered from harm, that he might not loſe his life. And when he prick'd his noſe thrice to let forth blood, he was cured.

CA[•]olus Martinus, Governour of Laodunum, being certified, that a poor woman in the valley (that was the name of the Laodunenſian Suburbs) was bewitched by a Sorcereſs her Neighbour, and taking pity of her, he threatned death to the Witch, unleſſe ſhe took away the diſeaſe from her Neighbour. She fearing, promiſed to heal her; and therefore ſhe came to the beds feet, looked ſteadfaſtly on the Earth, joyned her hands, called on the greateſt Devil with a loud voice; afterwards renewed her prayers, repeating ſome unknown words, and delivered a cruſt of bread to the ſick perſon, which in the ſame moment began to recover. This being done, the Governour returning home, did appoint that ſhe ſhould be apprehended, and be burned as ſoon as might be; but ſhe was not ſeen in thoſe parts from that time. Idem. ibid.

WE ſhall bring a freſh example from an honourable man, Preſident of Vitriacus Francus, who was aſſigned to all the greateſt meetings of Bruſis, in the year, 1577. When we wanted his help, I did earneſtly ſollicite him, that we might aſſiſt each [•]ther in the publick burden, leſt he ſhould go out of his place before the States were diſmiſſed; he anſwered, That he had a certain friend who lay ſick to death, he was ſent for by him, and was made his heir, he thenceforth was ſick five or ſix years, his members failing him, and therefore his father being advertiſed, that there was a man in Flanders, who could cure his ſon, went hither preſently: The Sorcerer unfolded the diſeaſe of the ſon (which he had never ſeen) to the Father, and ſent him away into Luſitania to another Magitian (whoſe name he told him) living in the King's Court. The Father bearing this patiently, went into Luſitania, where the Magitian ſaid to the Father (before he did onely proffer to ſpeak); Friend, thy ſon ſhall be cured in a ſhort time, go into France, thou ſhalt find a certain man named M. Benedictus, towards Noviodunum, about 20 miles from thy houſe, (but there are many of the ſame name) this man ſhall cure thy ſon. And therefore the Father wondring that he ſhould undertake ſo great travail, that he might ſeek that afar off, which was near, took courage, and went to M. Benedictus. But he ſaid to the Father, Thou haſt ſpent very much labour going into Flanders, and Luſitania, that thy ſon might be reſtored, Go, command him to come to me, I am he, that will heal him. The Father anſwered to theſe things: Now he hath not gone out of his bed for above theſe 5 years, and hath not truly the leaſt faculty of moving in him. But at length, with no little trouble, the ſick perſon was brought thither, and he was eaſed in part, but yet he was not long well. Idem. ibid.

JAcobus Sprangerus the Commiſſioner, to enquire after the crimes of Magitians, by the ſame argument doth write, that he ſaw a Biſhop in Germany, who being very ſick, he knew by an old witch, that he was ſick by witchcraft; neither was there any other way to recover his health, then that the ſame witch ſhould periſh by enchantment, who had caſt the charme upon him. The Biſhop wondring, ſent with all ſpeed to Rome to the Pope Nicolaus, V. that he might get leave to be cured by this meanes. The Pope, which did love him ſingularly, did grant his requeſt with this ſmall ſentence, that of two evils, he ſhould flye the worſt. The Letters Patents being brought, the Witch ſaid, Seeing that it pleaſeth the Pope and the Biſhop, ſhe would perform it. So in the middle of the night the Biſhop was reſtored; but the Sorcereſs which had bewitched him, fell into the ſame diſeaſe from which he was freed. But in the mean time, that Sorcereſs, which dyed, would never conſider, but unceſſantly committed her ſelf to Satan, to recover her health.

IN the field of Poictiers in France, in the year 1571. Charls the eleventh King, after dinner commanded, that Triſcalanus (whom he had pardoned, that he might diſcloſe the partakers of his fault) ſhould be brought to him. He confeſſed before the King, and a great aſſembly of his Nobles, the manner by which Sorcerers are conveyed, their dancings, ſacrifices offered to Satan, deteſtable copulations with Devils, having ſhapes of men and women: Moreover, he added, That duſt was taken by many, with which they killed men, cattel, and fruit. Every one admiring at theſe his ſayings, Caſpar Collignius, Admiral of France, (for he by chance was preſent) ſaid, That a youth was apprehended in the field of Poictiers, ſome moneths before, being accuſed concerning the death of two Noblemen, he confeſſed, that he was their ſervant, and he ſaw them with duſt caſt into the houſes, and the corn, ſaying theſe words: A curſe on that fruit, on that houſe, on that Region: And therefore he having gotten this duſt, took it, and caſt it into the bed where thoſe two Nobles did lye; ſo both were found dead in the bed, but ſwelling, and very black. The Judges did diſcharge the boy. Then Triſcalanus hearing that, diſcovered alſo many things of that kind. But it may be believed, if the King (whoſe body otherwiſe had the ſtrongeſt joynts and complexion) had commanded this Prince of Magitians, and his other followers, to be burned together, that God would grant a longer and more bleſſed life to him for theſe Judgments. For the Word of God is alwayes manifeſt unto him, that he who quitteth a man worthy of death, doth return his deſerved puniſhment on himſelf; as the Prophet ſaid to King Achab, That he, becauſe he had ſhewed favour to a man that did deſerve death, ſhould dye. Ibid.

IT is manifeſt unto all men, that the man of Rochell, who was wounded to death, of whoſe health all Chirurgions did deſpair, was ſo ordered by the help of a certain Magitian, that he could walk and ſpeak ſome dayes; indeed Satan, and not any other, did bear him, that he might ſhew his power to the Magitians. Ibid.

JOachimus Camerarius doth declare in his book, de natura Daemonum, When by chance a certain Butcher went by a Wood in the night, he heard a noiſe, and dancings; and therefore having ſought the thing diligently, coming, he ſaw ſilver cups, which things, (as ſoon as the Sorcerers and Devils were ſeparated,) preſently the Butcher took, and the day after brought them to the Magiſtrate: ſo they, whoſe marks were in the Cups, did accuſe others, being ſummoned to the Court, and were all deſervedly puniſhed.

THere is another more excellent example of that execution, which was made at Pictavium, in the year, 1564. the hiſtory of which execution I learned as well from many in the ſame place, as alſo from Salvertus, Preſident of the people of Poictiers, (who was then ſent for to hear the Judgment with Daventonius the Preſident of Poictiers, with other Judges); and all in that region know it. Three men with one woman being Sorcerers, were condemned to be burned alive together, when they were proved guilty of the death of very many men and cattel; duſt being brought to them, as they did confeſſe, by the help of the Devil furniſhing them, which they hid under the ground of Sheep-cotts, and the threſhold of houſes. But they declared, That they were wont to go thrice to the greateſt meeting, whither innumerable Magitians came together to a certain croſs-way where Feaſts are ſolemnized, which did afford them the uſe of an Image; there was before them a great black hee-Goat, ſpeaking to thoſe that were preſent with humane reaſon, that they ſhould leap all into the circuit of his embracements; and then every one with a burning candle kiſs his hinder-parts: This being done, the Goat was conſumed with fire, of whoſe aſhes every one took, that therewith they might kill the Ox of an enemy; this man's Sheep; that man's Horſe; that they might torment this man with feebleneſſe, that man with death. Laſt of all, the Devil with a terrible voice did thunder out theſe words; Revenge your ſelves, or ſlay: So every one did return by the help of the Devil the ſame way that they came. The Preſident Salvertus, a moſt vertuous man, ſaid moreover, that it did appear from antient acts; for Magitians were condemned for the ſame cauſe 100 years before, and by the like confeſſions; and that it was done in the ſame place at the ſame croſs. Two of theſe did repent, and two dyed in their obſtinacy.

I Read alſo a Judgment againſt the Sorcerers of Potezana, which Adrianus Ferreus the King's general Vicar imparted to me at Laodunum. In it their confeſſion is after this manner; That they near Lognium at the Trenquiſanian priſon, certain words being uttered, were carried away with brooms, and there found others furniſhed with brooms ready at hand, and with them ſix Devils, whoſe names are kept. After that they had forſaken God, they being kiſſed, adored the Devils in humane ſhape, but yet having very bad countenances; and danced, having them in their hands: afterwards the Devils had to do with the women, but they required the duſt to kill cattel: Laſtly, it was appointed, that they ſhould meet in the ſame place eight dayes after, on Monday at the begining of night; and when they had tarried there three hours, they were carried back.

BOvinus the Ruler of Gulick, being ſent Ambaſſador to Biturgium by name, among the Bleſenſians, affirmed, that there was a Witch burned, he being Judge, whom her daughter accuſed, becauſe her Mother had brought her to the meeting, and gave her to be inſtructed by the Devil; She among other wickedneſſe confeſſed, that ſhe danced in the circuit of the Goat, and at length ſhe related the ſeveral geſtures of the multitude at the laſt time, and in what manner they made uſe of the duſt. This man ſaith, that he had a child killed by her, another a horſe; and he, a tree. But one being found to have done nothing from that time, received many ſtrokes on the ſoles of the feet, and was derided by all others; She alſo added, That it did behove them to have freſh powder often. Bodin. lib. 2. cap. 4.

A Thing like to this, is that which we read in the Judgment of another Sorcereſs, who confeſſed, That ſhe could not reſt, unleſs ſhe did commit ſome evil daily, at leaſtwiſe ſhe ſhould break a little veſſel; but when her Miſtris caught her breaking her earthen veſſel of purpoſe, then ſhe confeſſed the matter, and was adjudged to dye, becauſe ſhe ſaid ſhe could by no means reſt, unleſs ſhe had killed a man, or committed a miſchievous act.

I Remember, ſaith the ſame Bodin, That Turnerius a Learned man, an A[•]relienſian Counſellour, told me, That there was a ſpeech all abroad, and found out true, that the convention of Witches was kept at the Cleriacus, and that Devils declared there, whatſoever was done in divers Nations, becauſe they do reduce the ſeveral deeds of men, as it were, into a brief Hiſtory of all perſon's actions; and this is the manner of divination which Sorcerers uſe. But that Sorcereſs, whom we mentioned, would not ſtirr from the ſentence given, ſaying, She did prefer death before ſo great torments of the Devil, from which ſhe could not be quiet even for a moment.

BUt this is to be obſerved in the firſt place, That there is no meeting, wherein there is no dancing. So the Witches of Languiana did ſing when they were dancing, Har, har, Devil, Devil, leap hither, leap thither, play here, play there; others ſaid, Sabbath, Sabbath, (that is) a quiet holy day, having their hands and brooms lifted upwards, that then they might certainly teſtifie, with how great cheerfulneſſe of mind and diligence they did worſhip and adore the Devil, as alſo that they might repreſent the worſhip which is due to God.

THere is a freſh Hiſtory of Naturall Witchcraft, by a Neapolitane, who doth declare a thing which he tryed in a woman-Witch, who after ſhe had anointed her ſelf naked, ſwounding, and void of ſenſe fell down, and being returned after three hours ſpace into her body, ſhe related many things from divers Countries, which were afterwards found true.

I Heard from the Turettanian Preſident, that he ſaw in Delphiratus a Witch which was to be burned alive, therefore ſhe lying down in the fire, ſaying, Remain ye at home with my body, ſhe was taken away in a trance, and becauſe ſhe underſtood nothing, her Maſter ſmote her with very heavy ſtrokes of a rod, and then alſo that they might ſee whether ſhe had departed this life or no, the fire overcame the parts which are moſt ſenſible, neither did they any further watch her; and therefore lying (eſteemed by her Maſter and Miſtris) dead, ſhe was left there: ſhe was found lying in her bed the next morning. Which when her Maſter admiring, enquired what had happened to her? She crying out, ſaid in her own language; Ah Maſter! How have you beaten me? Her Maſter manifeſting this to the neighbours, a certain man ſaid, It is a Witch: and therefore her Maſter did not deſiſt till ſhe acknowledging the thing, did make manifeſt that ſhe had heard the meeting of Magitians in her mind. So moreover, ſhe confeſſed other offences which ſhe had committed, and ſhe was delivered to the fire. Bodin. in Daemonomaniae, lib. 2. cap. 4.

JAcobus Sprangerus the Quaeſtor, who did examine many Witches, doth write that they did confeſſe, when they ſeemed to be taken away by the ſpirit, yet it might ſeem otherwiſe in the body. We have had another example in our memory at Burdeaux, in the year 1571. when perſecution was inſtituted againſt the Magitians of France. A certain old woman at Burdeaux being a Witch, confeſſed to the Judges, that ſhe was carried with others, every week where a great Hee-Goat was adored, by which author they did deny God, and did promiſe that they would ſerve the Devill, every one did kiſſe his privy parts, and after they had danced each one did receive the duſt. Then D. Belotus, maſter of the Bills containing ſupplications, (when the ſorcereſſe ſaid that ſhe could do nothing, except ſhe was brought out of the Priſon) being willing to try the truth of the thing, did command her to be brought forth; and when ſhe had anointed her ſelf being naked, ſhe fell down as if ſhe were dead, and void of ſenſe, afterwards coming to her ſenſe and riſing after five hours, ſhe declared many things which were found to be ſo, as ſhe had ſaid in divers places. A certain Earl of the order of men of arms, did relate this Hiſtory to me, who doth live yet, and was preſent at that experience. Olaus doth teſtify that it is frequent in the Northern parts, and that their friends do watch the body of him that is in a trance very diligently, untill with great grief he doth return, and bring with him his ring, letter, or knife, who is abſent 300. miles. Idem. ibid.

THat judgment of ſeven Magitians is alike admirable, which I learned at Nauntes in the year 1549. Therefore when they promiſed that they would ſhew before many, in an hours ſpace, what was done ten miles in Circuit, they preſently fell down dead, and did lye void of ſenſe three hours: ariſing, they did relate whatſoever they had perceived in the whole City of Nauntes, and a longer Circuit, having obſerved places, deeds, and men, all which things were found preſently. And therefore all they being accuſed, and found guilty of many miſchievous acts, were condemned to be burned. Idem.

BAro of Razii (who at Nauntes being condemned for his Magicall charms ſuffered puniſhment) not onely confeſſed, that he killed eight children, and deprived others of underſtanding, and ſacrificed his own young ſon to the Devill, and that in her Mothers womb, that he might gratify Satan as much as it was poſſible, but alſo proſtrating himſelf upon his knees in his chamber, did adore Satan appearing in humane ſhape; and did ſacrifice with Incenſe to him. Satan did promiſe many admirable things to him; and namely, that he ſhould be great. But at length ſeeing himſelf Captive, and oppreſſed with the moſt bitter evils; confeſſed all things, and ſuffered the uttermoſt puniſhment. Bodin. lib. 2. cap. 6.

WE read in Sprangerus, when he had intelligence of a certain ſorcereſſe, which he condemned to be burned, that ſhe confeſſed, (how ſhe was a Midwife) that ſhe taking children out of the Mothers Womb, did preſent them to the Devill by lifting them aloft into the Ayr; afterwards ſhe put a great pin into their heads, ſo that the bloud might not run out: then carrying them to be buried, going in the night ſhe digged them up, boyled them in a furnace, did eat the fleſh, and did keep the fat for her uſe. By this means ſhe killed fourty children: ſhe was a Dane at Baſilea.

CAzereis was a Witch at Tholoſsa, who having brought the bleſſed bread to the Altar, went away to drown her ſelf, and when ſhe was brought home again; ſhe confeſſed that ſhe infected the bleſſed bread with poyſon; the bread was caſt before Dogs, they dye. She being in bonds, was in a trance more then ſix hours, void of all feeling; afterwards riſing up, cryed out ſhe was wonderfull weary, and ſent back the Meſſengers from many places with certain ſignes and marks. When ſhe was near her ſentence of condemnation, and Judgment was ready to be paſt upon her, ſhe called upon the Devill, ſaying, That he promiſed that there ſhould come ſuch vehement ſtorms and ſhowers that ſhe might not be burned. But for all that ſhe was not defended from the violence of the fire. Bodinus Daemonoman. lib. 3. cap. 3.

NOthing (ſaith the ſame Bodinus in lib. 2. cap. 5.) is ſo wonderfull and admirable as the Metamorphoſing of men into beaſts, and to be turned out of the ſhape of a man into that of a beaſt. Yet the truth is, that this is practiſed among Magitians; and both divine and prophane Hiſtories do prove it certainly. In the book of Inquiſitions againſt Magitians, which I have often mentioned; we read of one Statius a certain Magitian that he ſuddenly and oftentimes flew, and eſcaped out of the Bernates field, out of the midſt of his enemies (for he had very many) and he could never be ſlain; but when he was aſleep, he left two of his Diſciples Hippo and Stadlinus which were the chief Magitians in all Germany, who raiſed tempeſts, cauſed lightning and great ſtorms.

THere did ariſe a controverſy in the Parliament of Dolenſi, and the ſentence was publiſhed the 18th day of January in the year, 1573. about Aegidius Garnerius, Lugdunenſis. Which Judgment is not fit to be inſerted here at the preſent, when Aurelius at Eligium Giberium at Paris with Peter Hayanum, commended to the French Preſſes; only we will ſet down the chief heads of thoſe Articles that he was accuſed and convicted of. And firſt, That this Garnerius at Michaelmas time at the wood, in the Chaſten[•]yanian Vines, which are a quarter of a mile from Dolenſis Town, took a young wench of ten or twelve years old, with his hands, which ſeemed like to Wolves feet, and tore her to pieces with his teeth, and ſo devoured the fleſh of her thighs and arms, and brought part of her to his Wife. And about a Moneth after, he got another girl in the ſame manner, and killed her; and being about to eat her, unleſſe three men (as he himſelf confeſſed) had hindered him. And about fifteen dayes after he ſtrangled a boy of ten years old, in the Vines of Grediſaniorum, and did eat the fleſh of his legs, thighs, and belly. And laſtly, He ſlew a boy thirteen years of age (being then in the ſhape of a man, and not of a Wolf) in a Grove of the Peruſan; and being very hungry (as he of his own accord confeſſed) if he had not been hindered, would have eaten him alſo: Therefore for theſe reaſons he was condemned to the flames; The Sentence was put in execution.

THere was another Caſe agitated at Veſontion, made known to, or diſcovered by John Boinus the Inquiſitor, in the year of our Lord, 1521. in the Moneth of December, the cauſe was ſent into France, Itally, and Germany, which Vierius, lib. 6. of Witchcraft, chap. 13. relates at large, but I will run over a few heads of it; Peter Burgottus, and Michael Verdunus, was found guilty, and confeſſed that they had renounced God and their Faith, and had given themſelves to the Devill; Therefore Michael brought Burgot in that ſtreet of the Carlonian Caſtle, where each of them had a Candle of green wax burning, with a dull obſcure flame; and ſo they danced and ſacrificed to the Devill. Afterwards they confeſſed, that anointing themſelves, they were transformed into Wolves, running with great celerity and ſwiftneſſe; then again being turned into men, and a while after into Wolves, and in that ſhape had copulation with ſhe[•]Wolves, and had the ſame pleaſure with them as they were wont to have with Women; Furthermore it was confeſſed, that Burgottus with ſeven Wolves feet and teeth, did tear to pieces and cruelly macerate a boy, and had quite devoured him had not ſome Countreymen driven him away. And that Verdunus ſlew a young maid gathering peaſe in the Garden, and was driven away by the Lord of Cunea. And in the laſt place, that there were four young laſſes devoured by them at a certain place and time, whoſe age they did relate, and that they could deſtroy men by caſting a certain kind of duſt or powder.

I Remember that D. Bordinus, the Kings Generall Factour, or Solicitor, did tell me of another example that was ſent to him out of Belgia, with the whole Judgment, ſigned by the Judges and Clarks and Notaries; which was concerning a Wolf that was wounded in the hanch or Thigh with a Dart, which afterwards being turned into a Man laid in his bed with the Arrow in him, and being plucked out, he that was wounded acknowledged it, this was proved at that time, and in that forementioned place, both by his own confeſſion, and by divers other teſtimonials.

JOb Fincelius writeth, that at Padua there was one man fell mad, and his Wolviſh feet being cut off, inſtantly he appeared a man that was ſtumped, or had his members cut off, by which example (ſaith Bodinus) the Judgment againſt Witches is confirmed, and a great company of Witches in the ſhape of Cats were wont to congregate and gather to the Caſtle, and there were ſet four or five men, who were ſet to watch them all night, and then a great multitude of Cats did invade, and ſet upon them, one of them was ſlain, the reſt were ſore hurt, and wounded, but many Cats being cut and hurt, afterwards turned into women, were found to be ſore ſlaſh't. But becauſe the thing ſeems ſo incredible, the ſentence and Judgment is mute and ſilent. Petrus Marmorius in his book of divinations, ſaith, that he himſelf was an eye-witneſſe of this transformation of Men into Wolves in Lubaudia and Henry Colonienſis in his Vol. de lamiis of VVitches, affirms it for an undoubted truth, and alſo Ulricus Molitor in his book which he dedicated to Sigiſmundus Caeſar, ſetting down the diſputation that was made before the Emperour, and proves by many reaſons, and alſo by his own experience, this ſtrange Metamorphoſing of men into Wolves, and tells of one that was thus transformed at Conſtance, who was accuſed, convicted, condemned, and confeſſing it, was executed. This is ſhewed in many books that are ſet forth in Germany, one of which relates that there was a Chriſtian King who was lately deceaſed, that oftentimes turned himſelf into a Wolf, that he might be the Prince and chief of Magitians. And the truth is, this kind of VVitchcraft over-ſpread all Greece and Aſia, and ſome of the VVeſtern countries, as our Merchants ſay, that there were ſome that were put in the ſtocks, and impriſoned, who turned themſelves from the ſhape of men into VVolves. Therefore in the year 1542. Sultan Solyman, getting inveſted in the Empire, there was ſuch a company of VVolves at Conſtantinople, that the Emperour was in arms marching againſt them with his Praetorian Souldiers, and compelled a hundred and fifty of them to fly, and vaniſh out of the City, all the people being ſpectators. Job Fincelius in his ſecond book de Mirabilibus, and the whole Country agree to this. The Germans call theſe Wolves Werwolf, the French, Loups garous; Picardians, Loups Warous, as if thou ſhouldſt ſay, divers Wolves (for the French put G in the room of W) the Greeks call them [〈 in non-Latin alphabet 〉], and [〈 in non-Latin alphabet 〉], the Latines, Verſipelles, as Plinius (not Ovid) writing of this Metamorphoſis. Pomponatius and Theophraſtus, the chiefeſt Princes of Philoſophers in their age, do confirm that certainly there was ſuch a transformation of men into Wolves. Caſper Peucerus, ſon in law of Phillip Melancthon, writes, that formerly theſe ſeemed alwayes but as meer fables and fictions to him; but at laſt he was forced to believe that which ſo many Merchants of good account and credit did confirm in Livonia, many being accuſed, convicted, and confeſſed, and ſo were executed, and therefore he ſets down the manner which they obſerve in Livonia: for every year about the end of December, there was a knaviſh fellow who did ſtir up all the Magitians, that they might have a Congregation in ſuch an appointed place, and if they did not appear there, they were corrected by the Devill with an Iron rod, ſo that the common rout were a great while after their Captain, who marching before, Millions followed to a certain River, and paſſing over it, they were transformed into Wolves, and would fall upon men and beaſts, and brought great detriment to the Country: and twelve dayes after rowing again over the River, they reaſſumed the figures and ſhapes of men.

I Have oftentimes viſited one Languetus B[•]rgundus, a Learned man, negotiating about important affairs with the Duke of Saxony, and alſo with the King of France for his Lord and Maſter: here he toll'd a ſtory not much unlike to this; He ſaid, That having ſome buſineſſe with an old man in Livonia, the thing was known amongſt the people, I have about me ſome letters of a certain German, who was a Penſioner of King Henry the ſecond, written to the Conſtable of France, by which he certifies the Conſtable; the which Intelligence was given at Moſch in Livonia: and furthermore he adds, In thoſe Countreys where Herodotus ſeems to place the Neurians, among whom there were thoſe that could change themſelves into Wolves, which was a common and uſuall thing in Livonia; many things which were related by Herodotus, ſeeming incredible, following Ages have found to be true. And the ſame Author ſaith, That there were Magitians, that by certain ſhort ſentences allayed that tempeſt in which Xerxes had above fourty Ships ſunk and caſt away: And we read in Olaus Magnus, lib. 3. cap. 18. of the Lappi that could ſell ſtorms, and calms, by unlooſing ſome ropes, which all Marriners know by frequent experience.

WE alſo read in the Hiſtory of John Tritemii, in the year 1470, of a certain Jew, Bajanus by name, the ſon of Simeon, who when be pleaſed, could transform himſelf into a Wolf, and vaniſh out of ſight, and made himſelf [〈 in non-Latin alphabet 〉], inviſible.

ANd it is a wonderfull thing, and yet methinks 'tis more admirable, that many will not believe it, when people of all Nations, and Hiſtorians with one conſent acknowledge and confeſſe it: not onely Herodotus hath written of it 2000 and 200 years ſince, and Homer 40. but Pomponius, Mela, Solinus, Strabo, Dionyſius. Afer, M. Varro, Virgilius, Ovidius, and ſixty other; and ſo Virgilius upon this,

Has herbas, atque haec Ponto mihi lecta venena,

Ipſe dedit Moeris; naſeuntur plurima Ponto:

His ego ſaepe lupum fieri & ſe condere ſylvis Moerin.

Theſe herbs and poyſons cull'd, me Maeris gave,

Not a few ſuch the briny Marſhes have;

By this I oft Maeris a Wolf have ſeen,

When in the covert woods h'as hidden been.

And taking theſe, into a Wolf was chang'd,

Hiding my ſelf, into Maeris Woods rang'd.

But Pliny, lib. 8. cap. 22. wonders, that Authors ſhould agree about this, That men, ſaith he, ſhould be turned into Wolves, and again return unto their proper ſhape, we ought to eſteem falſe, or believe all that which we find recorded in fabulous Annals; this he durſt not affirm, fearing leſt he ſhould be believed; for among the chiefeſt of Greek Authors he bringeth Evanthes upon the ſtage, who ſaith, That in Arcadia, there was one of the Antaean Nation that did ſwim over a pool, and was transfigured into a Wolf, and after ſome few years coming to the ſame pool again, and when he did paſſe over it again, he received an humane ſhape. And Agriopas, who writ of the Olympionick games, telleth of one Demaenetus Parrhaſius, who taſting of the intrals of a boy that was ſacrificed to Jupiter Lycaeus, was changed into a Wolf, which M. Varro, the moſt learned of all the Greeks and Latines, as Cicero teſtifieth, brings it in for an example, and confirms it for an undoubted truth. Olaus Magnus ſpeaking of the Countries of Pilapiae, Narbonia, Fincladia, and Angermania, ſaith, Theſe are heatheniſh Nations, and full of wicked ſpirits and Conjurers; And in his Hiſtory ſaith, That men are turned into beaſts by them: And he that deſires more examples, of which there are millions, (which for brevity ſake we will omit) let him conſult Olaus, the Saxo Grammaticus, Fincelius, and William Brabantius; I paſſe by Ovid's Metamorphoſis, who intermingled many true things with his fabulous ſtories; but that which he writes of Lycaon, the Arcadian King, turned into a Wolf, is not incredible;

Territus ipſe fugit, nactuſque ſilentia ruris

Exululat, fruſtraque loqui conatur.

Affrighted he did fly, run, howl, and walk,

But oh alas, in vain he ſtrives to talk!

Obtaining ſilence in the Country there,

As he was mute or ſilent every where.

Neither is that fabulous, which Homer relates of Circes the Witch, and of Ulyſses's companions being turned into hoggs, when St. Auguſtine in Civitate Dei, brings in the ſame Hiſtory, (although wonderful, in his opinion) and he ſaith, that ſtory of the Arcadians on the Alps was often in his mind; that many prating talkative women inſtructed in wicked arts, would give ſomething in their cheeſe to Travellers, by which incontinently they would be turned into cattel, that they might bear neceſſary burdens; and then afterwards when they had done their work, come to themſelves again, as we have ſhewed before, &c.

WE read of a like Hiſtory to this in William the Archbiſhop of Tyre; Sprangerus the Inquiſitor relates the ſame of a young Engliſh Souldier in Cyprus, that was turned into an Aſſe by a Witch; and when he would have ſwimmed back unto the Ship where his companions were, he was beaten back by clubs, and went back to the Witch, and was by him ſo uſed, untill the Aſſe was ſeen in the Church to fall down on its knees, and to do thoſe things which could not poſſibly be performed by any brute beaſt, or meer animal; then they apprehended the Witch which they ſuſpected to have handled him in that manner, and brought her before the Judges; and after three years was paſt, he was reſtored to himſelf, and ſhe was executed: The ſame we read in Ammonius the peripatetick Philoſopher, that commonly there was an Aſſe ordinarily at the hearing of his Lecture.

NOthing is more frequent and uſual in Aegypt, as our Merchants report, and Belonius in his Obſervations, printed at Lutetia, ſaith, That there was a Stage-Player, which he himſelf ſaw in the Suburbs of Cayxus, a Town in Egypt, who had a Dialogue with an Aſs, and ſpoke with it, and diſcourſed with it very familiarly; and he affirmed, that the Aſs, as he knew by its ſigns, geſture and voice, did ſhew and intimate, that it took wonderfull well whatſoever he ſpoke to it. And if the Maſter had commanded the Aſs to pick out the beautifulleſt woman in all the company, and would eye her narrowly in all her parts, and would draw near very boldly and confidently to him, it would make much of him. If the Maſter had given out, That there ſhould be ſome barn or granary prepared for his Aſs, then it would have ſhewed a great deal of exultation more then ordinary, and a great many ſuch kind of tricks it played; and many ſuch like things at large declared in Belonius. I would ſpeak more of them, but I fear that there will be bounds put to them; and I could not have put them in my creed, had I not been an eye-witneſs of them amongſt the Cayxian people.

TO this is added one which Vincentius writes of, in Speculo, lib. 3. c. 109. that there were two gueſts which were Witches, which ſometimes were wont to change men into beaſts; and when they had turned a young man, a Player, into an Aſs,^[1] who that he might be in his right wits, did ſhew great ſport unto Travellers; he was bought by a Neighbour with a great price, who ſaid, they would not hold their bargain, nor perform their Covenant, and if he ſhould chance to go to a river, and ſo eſcape, therefore the Aſs after a few dayes were ſpent, went unto the next Pool or Lake, and dipping twice or thrice in it, re-aſſumed its priſtine ſhape. Peter Damianus, a man to be reckoned amongſt the chief of his age, when he was diligently enquired of, of the Maſter and the Aſs, and of the female Witches, he confeſſed it, and of thoſe that ſaw the Aſs turned into his humane ſhape, it was related before Pope Leo the 7th, and after it was a long while diſputed on both ſides pro and con, before that Pope; at laſt it was concluded on the affirmative part.

ANd by this means may that alſo be confirmed which we read in Lucian and Apuleius Atheiſticall men, to be turned into Aſſes, who ſaid that this happened to the Witches by the Theſsalonian women, who therefore were enemies to them that they might know for certain whether this was true or no, for both of them were [〈 in non-Latin alphabet 〉] atheiſticall and accuſed of the Magicall Arts. Wherefore Apuleius turns every ſtone, and uſeth by all means and arguments in his Apology that he might waſh off that accuſation of Witchcraft and Sorcery, wherewith he was defamed, &c. Bodinus, lib. 2. cap. 6.

OF all the deeds that Magitians challenge to themſelves, you ſhall hardly find any more famous then that of cauſing Thunder, Lightning, Storms, and Tempeſts, as the Law had it ventilated, and has found it for certain, and therefore in lib. 5. Inquiſitorum, it is recorded, that in the year 1488. in the Conſtantian Dioceſſe, there were Storms, Hail, Lightning, and Tempeſts, which hurt the corn for the ſpace of four miles, the Countrey men in veighing againſt the Magitians, there were two of them apprehended, Anna de Mindelen and Agne, which were firſt attached, and when they were examined, they confeſſed a part, that one day they went into the field with a little water, and although one of them knew not the others mind or Counſell, yet they confeſſed they digged a little hole, or a little ditch, and that about noon-tide, throwing a little water into the hole or ditch, and ſtirring the water about, uſing ſome certain kind of unknown words, and calling upon the Devill; then this being done, they both went home, and ſo raiſed the Storm: Both of them were burned.

THe ſame Author ſaith that there was Judgment given out by him againſt a Witch of the Conſtantian-field, which when ſhe ſaw all the neighbours of her Village to be merry, and dancing at a marriage, and taking it grievouſly that ſhe was not invited thereto; in the day time ſhe was tranſported by the Devill to a hill near unto the Village, (the Shepherds ſeeing her) and becauſe ſhe had not water which ſhe ſhould throw into the ditch that ſhe might ſtir up the tempeſt (for ſhe confeſſed that ſhe obſerved this ceremony) ſhe made water, and ſtirring that about in the ditch, ſhe ſpoke ſome certain words; by and by the Heavens which now were (as I may ſay) all Cryſtalline clear, were muffled with Pitchy, Jet-like clouds, foul and black masks, and a great ſhore of hail came quickly upon the dancers in the Village, and the VVitch returned into the Village again, they ſeeing her, did all verily believe that ſhe had raiſed the tempeſt, and laid hold on her, and the Shepherds did give in their teſtimony that they ſaw her carried through the Ayr: which ſhe being accuſed of, and convicted, acknowledged it, and was burned.

WE read a memorable Hiſtory in Pontanus 5. libro, The French of Suetia, beſieged in the Neapolitan Kingdome by the Spaniards, when all things were parched with drought and heat, and the French in their battell having a great ſcarcity of freſh water; ſome Prieſts being Magitians, did draw-about the Crucifix in the Streets in the night time, and with innumerable railings and blaſphemies, they went their proceſſion, and threw it into the Sea, afterwards they gave the conſecrated hoſt to an Aſſe, and brought him to the Church-porch, and there buried him alive; then after ſome Verſes, and horrible blaſphemies (which is not fit to be mentioned) there came great daſhing ſhowers, and made almoſt a deluge, and ſo by this means raiſed the ſiege, and were freed from the Spaniards, there was one in the year 1557. who threw all his Images and pictures into a Salt-peeter pit; and afterwards there was abundance of rain.

ANd oftentimes Witches kill Cattle by ſprinkling a certain kind of powder upon the threſholds they go over, not that the powder can work ſuch an effect, which might rather (as one would think) kill the Witches that carries it about them, then thoſe creatures which go over it, eſpecially when the Witches hide it one foot under the ground, but onely the Devill is the helper of it. I have heard of three hundred beaſts by this means, which were deſtroyed in one inſtant in a Sheepfold of Biturgia, Neither onely doth the Devill exerciſe his power, not onely in raiſing of Tempeſts, Hail, Lightning, and about Corn and beaſts, but alſo upon Men, but chiefly upon wicked men, and thoſe VVitches (which were burnt at Patavius in the year of our Lord, 1564. which we have mentioned) confeſſed that in thoſe conventicles in which they were congregated together, they worſhipped the Devill in the ſhape of a Kid, and when they were about to depart the place, they heard a great voice pronounced by the Kid, Either ye ſhall be revenged, or elſe ye ſhall dye: and ſo there were many men and beaſts ſlain by him, leaving no other means of preſerving life.

NIderius writeth, that ſentence was pronounced by him againſt one Stadlinus of the Lauſanenſian Dioceſſe, who confeſſed that ſeven young Children were killed in the VVombs of the Mothers, and ſo alſo brought barrenneſſe upon all the Cattle that belonged to his family, and being queſtioned about the matter, gave anſwer that there was a certain beaſt, whoſe name we keep ſecret, that was laid there by him at the threſhold, which being taken away, B[•]rrenneſſe ceaſed in his houſe.

WE read in the Monſtreletian Hiſtory of a ſhort Witch that was taken by a Prieſt, who had two Toads that ſhe had Baptized, which ſhe uſed to Magicall uſes, which I ſhould eſteem as ridiculous, were there not daily examples that confirmed it; VVhen Sir John Martin, put in ſtead of the Governour of Laodunenſis, condemned a VVitch of S. Proba to be burned, who ſhook off two great Toads which they found in her Coffers. The Froiſardian Hiſtory witneſſeth that there was one Curio with the Sueſionians who asked Counſell of a VVitch that he might be revenged of an enemy who counſelled him that he ſhould Baptize a Toad, and give it ſome brave name, and give it the Sacrament; which he did, and many other things which is not to be expreſſed here, he confeſſed. Five Inquiſitors after VVitches, declare theſe things amongſt others, that examined a VVitch, which confeſſed that ſhe put the conſecrated bread in a Napkin which ſhe ought to have ſwallowed down, and hid in the Cup where ſh[•] nouriſhed the Toad and put to it the powders which ſhe had given her by the Devill, and ſo ſhe muttered ſome few words (which is not fit to be mentioned here) and ſo ſprinked the Sheepfold threſholds over which the Cattle were to paſſe over the aforeſaid powder, therefore ſhe was apprehended, and burned.

IN the examination of the Valerian Witches in Subaudia which was Printed ſtood to be ſould; we read that caſting a certain kind of powder upon Plants, they will quickly wither and dye. I have (ſaith Bodinus) in my power ſome Judgments that are ſent unto me by that worſhipfull Gentleman, the Lord of Pipemontens de barbu Dorcaea which by a Statute of Parliament 11. of January, 1577. one was ſentenced to death by the Governour of S. Chriſtopher, to Sanliſium which decree was confirmed and eſtabliſhed, and condemned to be burned, and afterward the Witch confeſſed that ſhe had killed three men by caſting a little powder wrapped in a ſheet of Paper, into that place by which they were to journey, and murmuring theſe words. In the name of God and all Devills, and other Conjuring diabolicall words. Which is not fit to be inſerted in this place.

NIderus writes, who examined abundance of Witches, that he ſaw one, who onely by his voice could kill men, and another that did turn up and down, her neighbours Ghoſt being a horrible ſpectacle. Anglus alſo writes (of whoſe Hiſtory we have formerly ſpoken) being the Phyſitian of the Palatinate Princes, that in the year 1539. there was an Husbandman of Ulrichus that was afflicted with ſuch kind of enchantments, Neuſeſſurus by name, thorow whoſe skin there was an Iron nail ſtrucken, and was ſo gnawed and tormented in his bowells; and deſpairing of remedy, ſtrangled himſelf, and was anatomized, and cut up in the ſight of all the Citizens, and there was found in his body a Staff, four Steel knives, two plates of Iron, and a bottome of hair. And therefore no wonder is it, if the Theſsalonian Witch at Pamphila cauſed a Womans belly to ſwell and be tympanized, as if ſhe had been about to bring forth three births, and for the ſpace of eight Moneths ſhe carried about her this burthen. In like ſort did that Martinian Witch, which killed the German, not by poiſon, as Tacitus ſaith, or by a Cocks Egg, but by the help of the Devill. And alſo that Witch in the Conſtantienſian Dioceſſe, that did ſo puff up a mans body, as though he had the leproſy, and a little after troubled his mind. Sprangerus and other Inquiſitors took care that ſhe ſhould be burned. The ſame Sprangerus relates, he being the cauſe of it that there was another burnt on the borders of Baſil, and Alſatia, which confeſſed that ſhe took grievouſly a contumely that was offered to her by a good honeſt man, a Husbandman, when ſhe was asked what miſchief ſhe deſired to be done unto that Husbandman that did ſo reproach her, to which queſtion ſhe gave anſwer, That ſhe would have his face to ſwell. Not long after the Husbandman was infected with a Leproſy; theſe things ſhe afterwards confeſſed to the Judge, that ſhe was not able to do ſuch a thing, but that it was done by the Devill; by which argument we prove that all theſe things are done by the Devill, who ſo inſinuates and accommodates himſelf to the wills of men that uſe him, that whoſoever ſhould cure his enemy, ſhould be killed by his ſociate or companion.

WE alſo read in Sprangerus's Story, of one Plumberus, a certain Conjurer, who lived at Lendenburg in Germany, whom the Devill taught to ſhoot at, and pierce a Crucifix with Darts before Venus feaſts, by which means uſing ſome kind of wicked words, and ſhooting and darting into the Ayre, he could daily kill and ſlay three men which he ſaw and knew, although they were encloyſtered, and ſhut up in the narrow circumference of a little Tower, and ſometimes did deliberate and conſult whether he ſhould deſtroy them or no. But at laſt the Countreymen did rear him in pieces, without any Law-like Judgment after he had committed many bloudy murthers: Theſe things were done in the year 1420. Bodinus Daemonom. lib. 2. cap. 8.

AT the Pedemontanians, one Caralius by name, who ſeemed to be an Hermophrodite, and when this Epicaene entred into other houſes, and a while after they did kill men; therefore the Hermophrodite was attached and apprehended, and did diſcover the conjurations and the conventicles of all the Witches, and many of their diabolical acts, (for there were almoſt 40 Witches) which did anoint the outward handle of the gates to kill men; this was done, and happened in the year 1536. And the ſame fell out afterwards at Geneva in the year 1568, where the Plague raged for the ſpace of ſeven years, of which there dyed many. Cardan writes, That he ſaw a certain Witch at Patavia, which quickly kill'd a boy while ſhe only gently touched his back with a rod. Glauca being a zealous Witch of Medea, and the daughter of Creon, King, who married Jaſon, whom afterwards ſhe ſlew, who ſent her a golden Crown on the Marriage-day; and when Glauca did ſet the Crown upon his head, there ſhined out a flame, by which he inſtantly was burned, as Euripedes writes in Medea, [〈 in non-Latin alphabet 〉], he ſaith, Non venenis tuis ſed pharmacis, not by thy poiſons, but druggs and Medicines.

WE have before made mention of a Biebrane Witch, which was burnt at Laodunum, in the year 1556; This Witch did debilitate and weaken men, and ſtrangely ſcrewed them awry, and deſtroyed beaſts and fruit; but at that very inſtant when ſhe was burned, all theſe ceaſed, as we have had intelligence of the Judge who examined her; beſides, the ſame Judge reported to me, That when the Witch threatned a certain woman, that ſhe ſhould never after give ſuck, it ſo happened, that her milk inſtantly dryed up; and although ſhe bore many children, yet her breaſts were dryed up: but the Witch being burned quickly, her breaſts abounded with milk; I heard this of a certain Nobleman, that her Aunt did put an obſtacle, or did cauſe her to be barren, and bring forth no children; but when ſhe dyed, ſhe confeſſed that ſhe might get a place for her children: but after her Aunt dyed, and as ſoon as the clew of her life was unravell'd, or within a ſhort while after, the Lady was with child, and bore 2. or 3. children after ſhe had been married eleven years. Bodinus.

VIerus tells a ſtory of a certain Conjurer which he ſaw in Germany, who in the day-time, in the ſight of the people, aſcended, flew upwards towards Heaven; and when his Wife caught him by the feet as he was flying up, ſhe was taken up together with him, and ſnatching hold on a Maid, ſnatcht her up too, and they hovered a good while in the Air, the multitude ſtood wondring at the miracle. A like Example we read in the Hiſtory of Hugh Floriacenſis, a Mantiſconenſian Earl, howling with a great voice, O friends, help me, was caught up into the Air and carried away, and wasn ever ſeen after. The ſame Vierus relates, That he ſaw men ſnatcht into the Air by devils. And it was required of a certain Magitian in Germany, who promiſed, that he would bring out the Books of Franciſcus the firſt, King, out of the Madrid Tower; he was tranſported through the Ayr out of Spain into France; but for all this nothing was done, which was much feared, leſt that they ſhould ruſh upon the Captain, and break all the necks of the ruinators. So there was a Jewiſh Magitian, Sedechias by name, who (as John the Tritemian Abbot relates) did ſhoot a man thorough the Ayr, and tore his body, and gathering up his limbs, knit them together again, as did Simon Magus, Nero being preſent, who did gulph up a load of Hay, with Cart and Horſes, and drivers, in the ſight of all the people.

The End of the Firſt Book.

THE VVonderfull Hiſtory OF SPECTRALS; AND The ſeveral Devices and Deluſions of Devils and Evil Spirits. The Second Book.

Of Oracles, Prophecies, and Predictions of Devils.

TElephus, the King of the Myſons, who did prohibit and interdict the Grecians from deſcending or going into the lower Countreys, when he obſtinately purſued Ulyſses amongſt the Vines; but being hindred, he fell upon the trunk or ſtump of a Vine; Achilles was a great way off, who ſhot a Dart into the King's left thigh; but Peace being made, and the Greeks returning to their own Country, Telephus was a long time afflicted with the pain of the wound; and when he could not be cured by any means, when he was in great extremity, he was admoniſhed by Apollo's Oracle, That he ſhould make uſe of Achilles and Aeſculapius his ſons; ſo he inſtantaneouſly ſailed to Argos, leſt he ſhould be denyed of the remedy that was promiſed him by the Oracle; Achilles with Machaon and Podalyrius took care of his wound, and in a ſhort ſpace, that which the Oracle did predict came to paſſe.

CRoeſu[•], the King of the Lydians, when he had parted with o[•]eſon, as Atium, he had another ſon that was dumb, and for the cure of it, he left nothing undone, no ſtone was unturned; and then he ſent to enquire of the Oracle at Delphos, to whom Pythia anſwered:

[〈 in non-Latin alphabet 〉].

[〈 in non-Latin alphabet 〉]

[〈 in non-Latin alphabet 〉]

[〈 in non-Latin alphabet 〉].

Thy ſpeechleſs ſon, great King, Croeſus high race,

Wiſh not his words to hear, thy long'd-for Grace;

One day thy boon ſhall thee diſtreſſe, when thou

Shalt have with force what thou requeſteſt now.

The event did give credit to the Oracle; for the Gardi being taken by Cyrus, when a certain Souldier ruſhed upon the King, his dumb ſon cryed out with a loud voice, when before he never ſpoke word, [〈 in non-Latin alphabet 〉], O thou man, kill not Croeſus; ſo that Croeſus by his own fault loſt his Kingdom, who by the words of his ſon, ſaved his life. Herodotus lib. 1.

THe Minyae relate or tell the ſtory about Heſiod's bones, after this manner; The Plague raging upon Man and Beaſt, they ſent ſome to conſult with the Oracle, who received this anſwer, That to ceaſe the Plague, there was onely this one remedy; for if they did but carry Heſiod's bones out of the Naupactian field, into Orchomenium, otherwiſe their malady could not be cured: And again they asked of the Oracle, In what part of the Naupactian field that ſhould find them? Pythia gave anſwer, That a Crow would ſhew them the place. And when they returned back into their Country, and thoſe that were ſent enquiring for it not far from the way ſide, ſaw a Crow ſitting on a ſtone, and there they digg'd, and found Heſiod's bones in the concave of the Monument, with this inſcription, Pauſanias in Boeticis.

AThenienſis, the ſon of Catatreus the Cretian's King, when he asked counſel of the Oracle, had this anſwer given, That the fates had decreed, that his Father ſhould be ſlain by him; and deſiring to ſhun that fate, of his own accord, together with many other Volunteers, went away into the mouth of Rhodes, which is called Camiros Catatreus, by the inſtigation of his onely ſon, took his journey into Rhodes, deſirous of bringing his ſon into Creet; It was night time ere he came into the Iſland, and there was a fight and a contention riſe between his Companions and the Inhabitants of the Iland, Althemenes coming with his help, unwi[•]tingly he ſlew his father with a Dart; for which cauſe Althemenes being ſtruck with great ſorrow, and not being able to bear the Atlantean burden of that grief, he did forſake the company of men, and wandred alone thorow deſarts and uncouth paths, and he being ſpent with grief, dyed. Diodorus, lib. 5. cap. 13.

AMphio[•] 's houſe being wholly conſumed with the Plague, Laius ſucceeded in the Thebane Kingdom; he taking to Wife Jocaſta, Creon's daughter: and when he wanted children a long while, conſulting the Oracle, Whether or no he were to have any children? received this anſwer, It was not good for him to have children, becauſe if he had, there would proceed from him a ſon that ſhould kill his father, and by ſuch an unlucky fortune ſhould contaminate his houſe; therefore Laius commanded the Infant that was born, that he ſhould be thrown away, his feet being manacled in iron chains, from whence he was ſirnamed Oedipus, from the ſwelling of the wound: The houſhold ſervants when they did not caſt forth the Child which they had given to them, they did delivered it to a certain woman ſervant, whoſe name was Polybia; and when he came to man's eſtate, Laius appointed and gave order, that they ſhould conſult the Oracle about the Infant that was expoſed and ſent abroad. Alſo Oedipus being certified by whom he was ſo expoſed; and going to Pythia, to get intelligence who were his Parents; ſo when he met with his Father at Phocidis, though they did not know one another, Laius did very imperiouſly command Oedipus to give him the way. Oedipus moved with anger, ſlew Laius, not knowing he was his Father. Diodorus, lib. 4. cap. 6.

PAryſadas, the King of the Boſphorean Cymmerians, had three ſons, Eumelus, Satyrus, and Prytamis, who when their father was dec[•]aſed, ſtrove and contended for the Kingdom; Eumelus by the help of Ariapharnis the King of the Thracians, ſlew Prytamis; Satyrus oppugning the Palace, received a wound in one of the muſcles of his arm, and ſo periſhed by it; therefore Eumelus being poſſeſſed of, and inveſted in the Kingdom for five years ſpace, by a ſtrange accident was ſlain; for when he returned home to his houſe out of Scythia, he haſtened to a certain ſacrifice, where there was a Chariot running to the Court, and it was carried upon four wheels, in which there was a Tent or a Pavilion, the horſes were affrighted, and ſo carried him away; When the Chariot-driver could not hold the reins, the King fearing leſt he ſhould be caſt into ditches, endeavoured to leap out of the Chariot, and his ſword being involved and ſticking in one of the wheels, he was cut with it, falling croſs upon it, and ſo was ſlain inſtantly. It is alſo reported, that Saty[•]us was warned of the Oracle, that he ſhould have a care of a Mouſe, therefore he ſuffered none of his Subjects to take that name, and [••]d much in fear of houſhold-mice, and field-mice, and gave warning that the boyes ſhould kill the Mice, and ſtop the holes that they might not enter into the Rooms: At laſt he ended his life, being wounded in a muſcle of his arm. Eumelus asking counſel of the Oracle, received anſwer, That he ſhould have a care of thoſe things that he had carried to his houſe; therefore he would not raſhly enter into his houſe, unleſs firſt his young men had viewed the top and bottom of it; but when he was ſlain by reaſon of the Chariot wheel, becauſe of the Tent that was carried in the Chariot, they all thought that the Oracle was fulfilled. Diodorus Siculus, lib. vigeſ.

CTrus the King of the Perſians marching to Iſtrum againſt the Maſsagetes and Eſsedonas, he conſulted Orpheus's head in Lesbo; and asking the Oracle, of the event of the Wars; had this anſwer, [〈 in non-Latin alphabet 〉], i. e. Similem exitum, ut ego, habebis, Thou ſhalt dye the ſame death that I dyed of; the event gave credit to the Oracle: for Cyrus was ſlain by Tomyris the Queen, who cut off his head, as Orpheus's was by the Thracian Menadians. Philoſtratus teſtis.

POlycrates the Samian Tyrant, after he had taken the Rhene Iland, and conſecrated it to Apollo, there was ſet up gallant Playes at Delphos; and alſo ſent to conſult Apollo's Oracle, Whether he ſhould call thoſe Playes Delion, or Pythian? The Oracle anſwered, They ſhall be both Pythion and Delian Playes to thee; intimating, That he ſhould ſoon dye; and therefore it was made a Proverb.

THere was a great ſlaughter revealed unto Julius Caeſar, by many evident and wonderful Prodigies; for a few moneths before that time, when the Husbandman by the Julian were brought into the Capuan Colony to caſt down the old Monuments, to build new Villages; and they did it more accurately, in that ſome Antiquarians that ſearched, found ſome brazen Tables in a Monument, which did give notice to them, that Capys, the builder of Capua, was buried there; and there was found there that brazen plate, in which was written in Greek this ſentence; When the bones of Capys ſhall be diſcovered, then ſhall it come to paſſe, that one of Julian-blood ſhall be ſlain by the hands of his Kinſmen. And preſently after Italy was puniſhed with great ſlaughter. And leſt that any ſhould think this thing fabulous and commentitious, the Author of it is Cornelius Balbus, one of Caeſar's Favourites. Suetonius.

TItus the Emperour had this of the Oracle, He ſhould dye in the ſame manner that Ulyſses periſhed and dyed, [〈 in non-Latin alphabet 〉], by the Sea; Ulyſses was ſlain by his ſon Telegonus, by a Wray-ſpear, that is, by a weapon of that fiſhe's bones, inſtead of an Arrow; And ſo Titus was kill'd by his brother Domitian with the poyſon of a Sea-Hare. Coelius, lib. 26. cap. 30.

JUſtinianus, the Roman Emperour, about the year of our Lord, 533, ſent one Mundus, a Captain, into Dalmatia, againſt the Oſtrogoths, who inhabited Salonas; And when he went out with his ſon Mauritius to behold the Camp, he was ſlain by the Goths; and ſo fulfilled the Oracle, and freed many from their fear. But there were ſome who ſaid, That there were ſome Prophetical Verſes pronounced by one of the Sybills, whoſe opinion was, that Mundus was to periſh with his iſſue, where at length Africk was to be taken by the Romans; But then Justinian did reſtore Africk to the tame Vandals: This Prophecie of Sybill did much perplex and affright many men, who did expect, that there would a ſuddain deſtruction come upon the whole World: But the event, death, and end of this Captain Mundus and his ſon, did ſhew, that ſuch like Prophecies were obſcure and ambiguous, and how fallacious the Artificers of Magick were. Aventinus, lib. 3. Annal. Bojorum: et Johan Magnus, lib. 10. cap. 14.

MAnuel Comnenus hoping that the thred of his life ſhould be extended, did put himſelf into a Monaſticall habit, ſo that he ended both his life and his reign together; who had reigned eight and thirty years, excepting three moneths; to which continuance of the Empire, that old Oracle ſeemed to allude,

—Tui prehendet,

— te Poſtrema nominis. viz.

The laſt part or ſyllable of thy name will put Finis to thy life.

For [〈 in non-Latin alphabet 〉] the laſt ſyllable of the name of Manuel, with the Greeks, doth comprehend or compleat that number. Nicetas, lib. 7.

XErxes beginning War with the Grecians, when he was vanquiſhed and overcome at Salamina, he conſtituted Mardonius, that he ſhould proſecute the Warr in his name; But when he little availed and proſpered at the Plateas, when he fought and flew, his fame began to be mute; Mardonius left a great Treaſure in the Tent which he had buried in the ground: Polycrates the Theban, enticed with hope of it, did buy the field▪ But when he had a long time made ſcrutiny and ſearch for the Treaſure, and yet did not find it, he conſulted Apollo's Oracle at Delphos, by what means he might find the Treaſure? Apollo anſwered him in theſe words, [〈 in non-Latin alphabet 〉], Turn every ſtone; And when he did ſo, it is ſaid, that he found great ſtore of gold. Eraſmus in Chiliadibus.

AFter that twelve Kings had created Setho to be King of Aegypt, and making a ſtrict covenant between themſelves that they ſhould not entrench one upon another, and ſo by a ſure conſpiration did rule Aegypt: but in the mean while, it was known by the Oracle, that he that ſhould ſacrifice or offer in an Iron veſſell ſhould only obtain the Egyptian Empire. Not very long after, it came to paſſe that when by chance, when all the Kings ſtood in Vulcans Temple in the manner of ſacrificers, the chief Prieſt of the Temple, numbring each of them, except Pſammetichus who ſtood in the laſt place, took the Phiall, and offered; and he being compelled by neceſſity, took off his Helmet, and ſacrificed therewith, then he bore his Cenſer as the reſt of the Kings did: the thing being minded, and obſerved, incontinently they that ſtood by, remembred the Oracle, and conſulting together, they judged Pſammetichus to be worthy of death. But by chance it happened to be known. The greateſt part of the Kingdome being ſhaken off, the other Kings did relegate and diſmiſſe by their Law, another part of them into the fenny part of Aegypt, and that the reſt ſhould abſtain from that: Pſammetichus did take very ill that ignominy, and underhand took private counſell how he ſhould revenge that contumely: therefore in the interim it was told by the Oracle out of Latone, which was in the Buti City, accounted the trueſt of all thoſe that the Aegyptians had, that he ſhould uſe the help and aid of the brazen men that ſhould iſſue out of the Sea, and that they ſhould vindicate Pſammetichus, and inthrone him in great dignity. Not much time was ſpent ere that the Jonians mixt with the Carian viewing all the Sea-coſt thereabouts, that they might rob thereabouts, and being driven by Storms and Tempeſts, did voluntarily ſteer their courſe into Aegypt: therefore one of the inhabitants ſeeing them land, and come on ſhore, affrighted at the uncouthneſſe and ſtrangeneſſe of the thing, being full of fear, related it to Pſammetichus that the brazen men were come. For the Aegyptians, untill that time, had never ſeen an harneſſed Souldier, then he perceived that the fatall time was come; and quickly he entered in league with the Jonians, and with their companions, and got them on his ſide, for the appointed war with many promiſes; and Pſammetichus aided with theſe helps, quickly deſtroyed the Kings by whom he was relegated and diſmiſſed, and all the Countrey was yielded to him. Sabellicus lib. 4. Ennead. 2. ex Herodoti, lib. 2.

MAnuel Comnenus Emperour, having a Son born, that he might make his birth-day more famous, did entertain his nobleſt Citizens (as the cuſtome was) with a ſumptuous feaſt, carrying boughs in their hands, and called his Son Alexius, not onely that he might honour him with his Grandfathers name, but for the Oracles ſake, who by ambages and doubtfull ſpeeches gave anſwer that ſo long the ſtock of the Comnenian family ſhould endure as the name did comprehend the letters [〈 in non-Latin alphabet 〉], per A. Alexius; per J. Johannes; per M. and A. Manuel, and his ſon Alexius, not obſcurely did ſignify. Nicetas lib. 5.

THe Countrey of Baeotia being ſpoiled and devaſtated by the ſury, violence, and war of the Thracians, they who over-lived the ſlaughter, went into the innermoſt concaveſt den where the Oracle was, That there they ſhould take up their ſeats, where they ſhould ſee the white Crows. By and by in Theſsaly near the Pagaeatican promontory, when they were objected there to their ſights, there were diſcovered to be white Crowes, which being wet in Wine, the boyes ſent out de-albifyed and anointed with brine or plaiſter. Coelius, lib. 57. cap. 11.

WHen the Teu[•]ri-Cretenſians ſought themſelves out new habitations, and asking advice of the Oracle, received this anſwer, That they ſhould there fix their ſtation, and inhabit where [〈 in non-Latin alphabet 〉], hoc eſt, terrae [•]ilii eos adorirentur, where the ſons of the Earth ſhould ſet upon them. They wandring about Myſta and Cili[•]ia, at laſt came into Troy, where they fell aſleep; then a great company of domeſticall mice did eat and gnaw the ſtrings of their Bowes and Shields, ſo that when they awaked and roſe up, they could make no more uſe of their Bowes, therefore they thought that the Mice were the Enemies that were foretold to them by the Oracle; and ſate down and lived in that place, and builded the Town Sminthe, becauſe the Cretans call mice [〈 in non-Latin alphabet 〉]. Euſtachius, Iliad.

THe Phrygians being carried by Aeneas their Captain into the Laurell field, were not willing to go any further, but liſtned to the Oracle, that it might ſhew them ſome future events, and contingencies, the Oracle told them, That there they were to have their permanent dwellings, where for hunger they ſhould be driven to eat their Tables: Which not very long after their repulſe hapned, and then they remembred, and made themſelves bread-trenchers, which was for their meat, that for want of it they eat; and then there was a cry from one to another, that now they were deſtroyed, and dead men becauſe of their errour, for there ſhould they have their Manſions and dwellings, where they ſhould eat ſuch kind of Tables for want of meat, which words were received with favour and conſent by all them that ſtood about. It is not very evident where they rejected that anſwer of the Trojan: ſome think at Dodonaeum, others in the Tent Cottage of Ida in Erythris, which Sybill did inhabit, a Maid-propheteſſe and dweller there. It is alſo ſaid that the Trojans were commanded to ſail to the Weſtern Countries untill they were driven into that place where they ſhould be forced to eat their Tables for want of bread. And when that happened they knew that time was come that they ſhould end their wandring, and that they were arrived at the fatall land. Sabellicus, Lib. 7. Aeneid. 1.

THe Lacedemonians were led into the Tarentine Colony by their Captain Phalanthus, a Spartane; the Oracle at Delphos predicted, that when he did obſerve rain under Aethra, then he ſhould be Maſter or overcomer of the field and City. But when he himſelf by the clew of his own reaſon, could not trace out the meaning of the Oracle, neither knew what it meant, nor conſulted any interpreter, he made ready his Navy to go into Italy; and there when he had overcome the barbarous Nations, and neither could compaſſe field nor City when it came into his mind, that it was utterly unpoſſible that that which the Oracle ſaid ſhould be, and began to ſuſpect it, whether it was the voice of God or no, becauſe it could never come to paſſe that it ſhould rain, when it is a pure Cryſtalline ſerene Heaven, which the Greeks call Aethra; His Wife very lovingly did comfort him by all means, who did ſo deſpond and deſpair, and ſometimes leaning his head upon her knees, and killing flies, her tears for ſorrow of heart, and the hard fortune of her huſband, trickled down, that her hope was ſo fruſtrated. Wherefore opening the ſluces and floud-gates of her eyes, ſhe did bedew and wet her Husbands head; then were the knots of the Oracle unlooſed, for the name of his Wife was Aethra. Therefore in that very night which followed that day, he took the City, and a rich Sea-Town of the Tarentines. Pauſanias in Phocicis.

COdrus, an Athenian King, ſprung out of Thrace, when the whole Attick Region was deſtroyed with the Peloponneſian Warr; he adviſing with the Oracle, had this anſwer, That they ſhould be Victors, whoſe Captain periſhed by a warlike hand; therefore putting off his Kingly regal habit, he was like to a common Souldier, and offered himſelf to the force of his enemy; and one of the adverſe Souldiers ſtruck him with his weapon, and ſo he voluntarily run upon his own death; and was willing rather to periſh himſelf, then that the Athenians ſhould periſh. Cicero in fine lib. 1. Tuſc. quaeſt. et lib. 5. de finibus.

WHen Xerxes made War with the Grecians, the Lacedemonians enquiring of the Oracle about the event of the Warr, they received this anſwer from Pythia, That the Athenians were to be overcome by the Perſians, but that the Spartan King was to be kill'd in the field. Mardonius ſaith, the Athenians being relinquiſhed and left, three hundred of the Lacedemonians were ſlain with their King Leonidas. Herodot. lib. 8.

THe Romans making Warr againſt Pyrrhus the Epirotes King, Paulus Aemilius received this anſwer from the Oracle, That he ſhould be the Victor, if he ſhould build an Altar in that place where he ſaw a man ſwallowed up in his running. A few dayes after he ſaw Valerius Torquatus ſwallowed up in the ground; and therefore he built an Altar there, and got the Victory, and ſent an hundred and ſixty Elephants to Rome, carrying Towers on their backs. Plutarchus in Parallelis.

IN the Cimbrick Warr Batabaces came to Peſsinunte, being Prieſt to the Mother of great Idaea, he brought the Goddeſs out of the Temple, to declare Victory to the Romans, and of the great glory and credit of the Warr which was to come: And when the Senate was agreed on it, and for Victory ſake had determined to go to the Temple of the Goddeſs of Victory; and when he was comeing [•]or[•]h to make his Oration to the People, that he might declare theſe things to them, A. Pompeius, the Tribune of the people, did hinder Batabaces, calling him a deluder, a deceiver, and pluckt him out of his Pulpit with great indignity, when the thing it ſelf ſpoke for it, and commended his words; and when Pompeius returned home with whiſpering and muttering ſpeeches, ſuch a Feaver bore him company, (as every one knew) that he dyed within ſeven dayes after. Plutarchus in Marii vita.

WHen the Vejentes in a ſharp and long Warr were driven within the City Walls by the Romans, and yet the City could not be taken; and the delay did ſeem no leſſe burdenſome and intolerable to the beſiegers, then to the beſieged, the immortal gods by a wonderful miracle did make way for them, that they might accompliſh their deſired Victory; on a ſuddain the Albane Lake or Gulph not being at all encreaſed by any ſhowers from Heaven, neither had it any addition from any inundation from earth, did overflow its banks; and for inquiſition ſake to know the reaſon of it, Ambaſſadours were ſent to Apollo's Oracle at Delphos, to know the reaſon of it; They received this anſwer, That the water of that Lake ſhould be diffuſed thorough the fields; for ſo even ſhould the Vejos be over-run, and brought into ſubjection by the Romans: And before the Legates might proclaim or declare, a Southſayer of the Vejentians was taken by a Roman Souldier, (for they wanted Interpreters of their own) and he was brought into the Tents, and did propheſie and predict: Therefore the Senate being warned by a double admonition and prediction, almoſt at the ſame time did obey the Oracle, and was poſſeſſed of the City. Valerius Maximus, lib. 1. cap. 6.

WHen the Dorienſes did often attempt to take Elea againſt Augea's poſterity, whoſe King was then Eleus, they were commanded by the Oracle, that when they ſailed back again, they ſhould make Trioculus Captain; And by chance Oxylus met him ſprung out of, and begotten of Aemon of Thoas his ſon, being a baniſhed man in Aetholia, playing in the Sun, unwittingly he kill'd a man; And when he had blinded a Mule of one of his eyes, Oreſpontes ingeniouſly conjectured, that the Oracle belonged to Oxylus, therefore the Captain being elected, they paſſed to Peloponneſus in a ſhip; for he conceived, that by a Foot-Army they could not attempt to break thorough the ſtraits; ſo the Dorienſes obeyed, and they preſently got Elea. Pauſanias, lib. 5.

THe Lacedemonians were alwayes overcome in Warr by the Tegeans: they asked advice of the Oracle, How, and by what means they might ſo pleaſe their gods, that they might overcome the Tegeans? Pythia anſwered, That Oreſtes the ſon of Ag[•]me[•]non, his bones were to be brought to Lacedemon; and they doubting and being uncertain of the place in which they were hid; The Oracle anſwered,

[〈 in non-Latin alphabet 〉],

[〈 in non-Latin alphabet 〉],

[〈 in non-Latin alphabet 〉].

[〈 in non-Latin alphabet 〉],

[〈 in non-Latin alphabet 〉].

To this purpoſe:

There's an Arcadian liveth in a Cot,

Where wind is by two hulls together got,

Where type on th' antitype, one dint is ſet

Upon another, where lye bury'd yet

The ſpoyles of Agamemnon: if that ground

And Cot thou purchaſe, there they may be found.

When no man could underſtand the Oracle, Liches, one of the benefactors of the Spartanes, came to Tegea, and ſitting down in a Brazier's Shop, wondred at his works. To whom the Smith ſaid, Why doſt thou wonder, O thou ſtranger, (ſaith he) at theſe? thou wouldſt much more wonder, if thou ſhouldſt ſee a Sepulchre which I have found, by digging a Well under ground, in which I ſaw bones ſeven cubits long, which I again buried in the earth. Then Liches inſtantly call'd to mind the Oracle within himſelf, and conceived, that thoſe two winds which the Oracle had ſpoken of, were the bellows of the Smith; and that the anvil was an antitype: for he was to ſuffer in rowing back; and that the hammer was a ſign or emblem which ſtruck the Anvil, of evil, firſt paſſive, becauſe it ſuffers from the hammer; afterwards alſo active, becauſe it was invented for mens deſtruction. And Liches ruminating with himſelf, did communicate this thing to the Lacedemonians, and feigning an eſcape, returned to the Tegeans; and he bought the skeleton, of the Smith, and privily carried the bones to Lacedemon: And then it came to paſſe, that the Lacedemonians overcame the Spartanes in Warr, almoſt at that very ſame time in which Cyrus took the Kingdom from Croeſus. Herodotus, lib. 1.

IN the reign of Tiberius the Emperour, there was an Oracle given out at Rome, in theſe words;

Bis ter trecentis circumvolventibus annis,

Seditio perdet Romanos.

Ere thrice three hundred Snakes incircled bee,

Rome by Sedition ruin'd you ſhall ſee.

Which they did think came to paſſe in Nero's time, which fell out near that time; the people repeated theſe words, when part of the City was wickedly burnt by Nero; Nero to pacifie the people, ſaid, That there was never ſuch words ſpoken: Which done, the people ſung this Sybills verſe, Ultimus Aeneadum matrem necat Induperator. The laſt of the Aenea's Family ſhall kill his Mother, he being Emperour. Which happened; and whether it was an Oracle from God, or from a prophetick ſpirit that was amongſt the people, or by a gueſſe that they had from the ſtate that things was then in, I know not; for Nero was the laſt of the Julian-Family, which ſprung from Aeneas which ruled. Xiphilinus, in Nerone.

A Little before the coming of the Spaniards into America; the King of the Iſland which, after the name of the Finders, they called Hiſpaniolam; he conſulted the Idol of Zemus, and religiouſly underwent a Faſt for five dayes together, alſo much whipping, that he might know what would become of his Kingdom. The Devill anſwered, That there were bearded, which ſhould be armed men, that ſhould take away the Kingdom by force, and that by one fatal blow, they by their ſwords ſhould anatomize many bodies, and that they ſhould oppreſſe the Inhabitants by cruel ſervitude. The King hearing the words of the Oracle; and that he might appeaſe the wrath of the gods, he epitomized and comprehended in a verſe which they call Arentum, which he would have to be ſung at their Feſtivals, with ſolemn ceremonies; therefore many of the Inhabitants when they ſaw the Spaniards-firſt come into the Iſland, they conſulted how they might eſcape, remembring the Oracle. Petrus Cieza, tom. 2. rerum Indicarum. cap. 33.

SArdanapalus, an Aſsyrian King, was beſieged by Arbaces a Mede: [•]n the City of Ninus, there was an Oracle given to his Anceſtors, That Ninus could never be taken, unleſs the Enemy ſhould make a River to the City, which he verily believed could never be taken; and therefore he thought he could bear out the ſiege, and alſo expected aid to come to him. When he had held out the ſiege for the ſpace of two years, by lethargiz'd and idle beſiedged perſons the River by continual ſhowers did flow to a very great heighth; and when it had deluged a good part of the City, and had caſt and thrown down the Walls for the length of twenty furlongs; The King thinking the time of the Oracle was come to paſſe, deſpaired of remedy; and leſt that he ſhould be taken of the enemies, he burnt the Palace: Arbaces creeping thorough the ruines of the walls, was made King. Diodorus, lib. 2. cap. 7.

THere was an Oracle given to the Poet Heſiod, that he ſhould have a care of the Temple of Naemean Jupiter; when therefore he took his flight from Nemean at Peloponneſus, by chance he came into Oeneon of Locris, where there was a Temple of Jupiter Naemean; and being in that place, unawares he was ſlain by Amphiphane and Ganetor, the ſons of Phyſigeus, becauſe they believed their Siſter was deflowred by him, and that Steſichorus was ſprung from him by that illegitimate means. Thucyd. apud Gyrald. Dial. 2. hiſt. P[•]ët.

EPaminondas the Thebane received this from Apollo's Oracle at Delphos, That he was to have a care of Pelagus, which he thought was to be underſtood of the Sea; wherefore it was his greateſt care, leſt he ſhould be carried or tranſported any where by Galleys, or by any other veſſel: But the Devil had forewarned him, not that he ſhould avoid the Sea, but a Grove that he was to eſchew at Mantinea, whoſe name was Pelagus, where he dyed. Pa[•]ſanias in Arcadicis & Suidas.

THere was an Oracle alſo given to Cambyſes, a Perſian King, out of the City of Latona of Butus, that he was to yield himſelf to the fates in the way to Ecbatanis; he underſtood it of Ecbatana of Meda; but when he was in Syria, after the death of Apis the Egyptian god, he got upon his horſe, his ſword was naked, wounded the King in the thigh, tormented with fear and grief; and he asked What was the name of the next Town? and when he knew that it was Ecbatana, he did acknowledge his errour, and dyed deſpairing. Herodotus lib. 3.

PYthia did propheſie and predict the death of Philip King of Macedonia, in this manner:

—Taurus adeſt, & finis adest, ferietque miniſter▪

Et Graecis pariter,

O utinam fierem Jovis ales in aethere juxta

Thermodoontis aquas, procul ut bella horrida ab alto▪

Deſpicerem; victus flet at hic qui vicit obivit.

A Bull being preſent, thy end's not abſent far,

The ſervant o're the Greeks ſhall domineer;

O that I were Jove's Bird eagling on high,

Towring alwayes near to the azure sky,

O're Thermodonian waters for to ſee

Such crimſon and ſuch ſcarlet Tragedie,

Where conquer'd ſhall bewail with weeping eye,

The Conquerour conquer'd, by the fates ſhall dye.

This doubtfull ſpeech King Phillip interpreted on his ſide, and thought that it was predicted by the Oracle as though Perſes were to be ſacrificed in the manner of a ſacrifice. But the meaning was far otherwiſe which ſignifyed quite contrary, to wit, Phillip being amongſt a great company of men amongſt the ſacrifices where there ought to be a crowned Bull ſacrificed, and therefore he was very glad, and ſacrificed joyfully, ſuppoſing afterwards to have his tutelar Gods to help him to bring Aſia under the dominion of Macedonia, and when he offered great oblations in honour of the Gods, and his daughter Cleopatra, which came of his Wife Olympias, was eſpouſed to Alexander the King of the Epirots his Brother, he commanded that the Marriage ſhould be celebrated in Aegis the City of Macedonia, and many out of all the parts of Greece flocked to that jolly wedding, and magnificent conſorts of Muſick, and contention in it, and alſo a great feaſt made to receive the friends and gueſts, he in the midſt of the ceremonies inveſted in a white garment, was ſlain by Pauſaunias one of the guard, at the Thermodonian River near Chaeronea, where a little while before he had got a famous victory of the Grecians: for Pauſaunias took hainouſly that he was complained of for raviſhing of Attalas the Neece of Olympias and was of[•]en derided of the King for it. Diodorus lib. 16. & Pauſaunias in Arcad.

THe ſame King when he had conſulted the Delphick Oracle what he might do that he might come and attain to a full and perfect age; Pythia commanded him that he ſhould avoid Quadrigas, which he underſtood, was meant a Cart drawn with four horſes; which hearing, he gave order that all Carts throughout his whole Kingdome ſhould be removed, and would not go into Boetia, which was called Quadrigas. At the laſt he was ſlain by Pauſaunias, who carried a Cart and four Horſes engraven in the hilt of his Sword. Valerius Maximus, libro primo. Cicero de fato. Plutarch, in Alexandro. Others ſay, that when he encircled and rid about the Thebane Marſh, which was called Currus, he was ſlain.

AESchylus the tragick Athenian Poet, was told by the Oracle that he ſhould dye by a blow; therefore being a baniſhed man in Sicilia, he did eſchew roofs leſt he ſhould be oppreſſ'd by their ruine, or knock't on the head by their fall: but it hapned that ſitting on a ſtone in the Country, with his head uncovered, and an Eagle flying on high called Morphos, (whoſe ſole property it is to break the Sea ſhell-fiſh) and being hallucinated and deceaved by the whiteneſſe of his bald pate, thinking it to be a chalky ſtone, let the ſhell-fiſh fall upon it, to have the ſhell-fiſh broken, and ſo Aeſchylus periſhed by that fall and ſtroak. Idem. lib. 9. cap. 12.

DAphidas the Sophiſter, when he Ironically had conſulted the Delphick Oracle, whether he might have an Horſe upon which he might be carried; The Oracle anſwered that there might be found one, but that he ſhould be ſo troubled and vexed by it, that he ſhould dye. A while after he went to Attalus the King, whom he had formerly offended, and was apprehended, and ſo precipitated, and caſt down from a ſtone, was called Equus. Cicero de fato. Et Valer. Max. lib. 1. de Miraculis.

WHen Dionyſius the Seniour, Tyrant of Syracuſa, acted a Tragedy to the A[•]henians in their Bachanalian feaſts, and when he by all their ſuffrages and voices was declared Victor, one of the Queriſters or chanters of the Muſicall company, thinking that he ſhould have ſome great reward if he were the firſt Meſſenger that ſhould relate the Victory, ſailed in all haſte to Corinth. And there found a Ship that was to go to Sicily, and boarding on it with proſperous winds and gales ſailing to his deſired Haven, and arriving at Syracuſa, and then incontinently related the Victory to the Tyrant, and was gratified with great rewards. Dionyſius was exceeding glad of the news, and offered gratulatory ſacrifices to his Gods, and celebrated great feaſts, banquettings, and Bacchanalians; and when he had invited his friends and familiars indulging and overcharging himſelf with too much wine, fell into a grievous ſickneſſe by reaſon of his too much gulphing of Wine. But when he was told by his Gods that he was to dye, when he had overcome his betters. He taking the Oracle in this ſenſe, to wit, as having reference to the Carthagenians, that they were better, ſtronger, and more warlike men then he. Wherefore having many conflicts, bickerings, & skirmiſhes with them, if the victory ſeemed to hang in equilibrio, i.e. eeven ballance, or rather his ſide was likely to have the Praeſtat, he was wont to make the two Wings of his army to fly away and to be ore-come of their own accord, leaſt he ſhould ſeem to overcome his betters, but yet for all this Matchevilian Policy, he could not eſcape the ſentence which the fates had determined againſt him. But being an indifferent good Poet, was adjudged by the A[•]henian ſuffrages to overcome better Poets; therefore the truth of the Oracle being in ſome meaſure accompliſhed, and fulfilled, the term and date of his life ended. Diodorus, lib. 15.

ALexander the Epirot's King, being called into Italy by the Tarentines, and by the lots of the Dodonean Oracle, he was warned to have a care of Atheruſia, and the City of Pandoſia; for there he was to yield himſelf to the fates, for this cauſe he ſent betime into Italy, that he might keep a diſtance from Pandoſia a City of Epirus, and Acheron its River, which the Theſprotian boſome received, it flowing out of Moloſſis, ſtanding helliſh black jet-like pools and bayes. But no humane providence or foreſight could eſchew fatal neceſſity, which for the moſt part ruſhes ſooneſt into that which is aimed moſt to avoid. Oftentimes Alexander had overcome the Brutians and Lucans in battell, and had taken many of their Cities. In the mean time, he had fortified and ſtrengthened three Monuments not far from the Pandoſian City, which did grieve and moleſt the borders of the Lucans and Brutians, and did grievouſly oppreſſe the Countrey thereabouts. But continuall ſhowers did ſo deluge and overflow the fields that lay between, and ſo the army being parted into three, could not get help from any other. Alexander, not being able to get ſupplies, made two Bulworks or Caſtles of defence, therefore they environed with their ſiege, the Captain parting with, and loſing a great part of his riches and proviſion: There were of the Lucans exuls and baniſhed men about Alexander 200; by this means, they with their party promiſed that they would bring the King into their power, either alive or dead. Therefore the King daring to adventure, broke through the midſt of his enemies with his out-ſpread waving hands and arms, and killed the Captain of the Lucans, fighting with him hand to hand, and gathering together his army into one, he with a full body came to the River, the ſtrength of whoſe Tide a little before had broke down the bridge, and when he conſulted of an eſcape over it, being not fathomed by him, and his Army being tyred out, and by chance one blab'd forth the name of the River, which was much hated by the King, and ſo exclaimed and cryed out, Art thou called Acheron, which being known, he made a great haeſitation whether or no he ſhould paſſe over the River: and when he ſo delayed, one Sotinus a ſervant, gave warning that the Lucans did ſeek places to lye in wait for them, and when the King thought that they were ready to ruſh upon him, with his naked Sword, he leapt into the River. A Horſe on the overthwart bank ſtood to receive him; which when one of the Lucans had wounded him with caſting a Dart, and the ſtreaming Tides carryed him down (his Spear ſticking faſt) towards the enemies Camp dead, and they tearing it to pieces, and cutting it in the midſt, one part they ſent away, the o[•]her was kept for to be mocked, which they a long while battered with ſtones and darts, and at the laſt they delivered it to a Woman, that ſhe might keep it to be a ranſome to redeem her Husband and children which were captives on the adverſe party, and they ſent away the bones of the burned body to their enemies at Metapontus, from whence they were further ſent to Cleopaetra, and to her ſiſter Olympias, the Mother of Great Alexander. Strabo▪ lib. 6. Valerius Maximus, lib. 1.

THere was an old Oracle came from the Altar of Jupiter Ammon, concerning the death of Annibal the famous Carthagenian Captain. Lybyſsa corpus teget tuum. Lybyſſa ſhall be thy grave. Anniball did ſuſpect Africa, and that his buriall ſhould be in Carthage, and thought he ſhould end his life there, for there is a fabulous place of Bythinia: beſide the Sea not far off, there is a little Village called Lybyſsa, and by chance Annibal was baniſhed there; and becauſe he alwayes ſuſpected the mollities, and tenderneſſe of the King of Pruſsia, and abhorred the Romans, therefore he opened ſeaven ſubterraneal holes or paſſages before his houſe, or out of his Tent, and divers foramina or oilet holes made, in which there was many ſecret conſpirators, privately combineing together. And when he received that commandement of T. Quintius Flaminius the Roman Ambaſſadour which he had deſired and obtained of the King, he attempted a flight through the private holes; but when he fell into the Kingdomes ſnares, he determined to kill himſelf. Some report him to wrap his neck in his Cloak, and commanded his ſervant that he ſhould infix his knee in his poſteriours, and twine and twiſt him hard, untill he ſhould dye. Livius lib. 8. Decad. 4. and had poiſon given him, which he had power to mix and mingle himſelf, and taking the cup himſelf, ſaid, We free at laſt the Roman people by this dayes work, when he believed that it was expected there ſhould be a long and a tedious death of that hated old man, and by this means they ſay Anniball periſhed. Plutarchus in Flaminio. Pauſaunias vero in Arcadicis; that when he got upon a horſe, he of his own accord, wounded his hand, and had not rid far when a Feaver got hold of him by reaſon of the inflammation of his wound, and that he dyed within three dayes. And ſo the fatall name of the man whom the Nicomedienſes called Lybyſſam, fulfilled the Oracle.

APpius Claudius in a Civil war, in which Cn. Pompeius falling out with Caeſar, breaking the league, bringing both detriment to himſelf and to the Common-wealth, deſirous to find out the ſpring and root of that great ſedition (for he excelled in ſtrength the Achaian Empire) he compelled the chief Governour of the Delphick Tripos, to deſcend into the inmoſt concave that they might know certain things; conſulting with the Oracles, they were almoſt choaked ſuch a damp and ſtinking vapour of that divine, or rather diabolical ſpirit was drawn in by them. Therefore an inſpired Virgin by the inſtinct of the Deity, and with a horrid voice, ſung with ſuch quavering ſounds of words, uttered the deſtiny, or Oracle. For it is nothing (ſaith ſhe) to thee; in this Romane war, thou ſhalt get the Valley of Euboea: but he thinking to be admoniſhed by Apollo's Oracles, leſt there ſhould ariſe any contention or difference about it, departed into that Region and Countrey which is between Rhamminta, that noble and renouned part of Micka and Cariſtum, bordering upon the Chalcidick Sea, lying between, got the name of Euboea, where he was ſpent and conſumed of a diſeaſe, before the Pharſalian combat and fight, and he poſſeſſed that burying place which was foretold him by the Devill. Valerius Max. lib. 1. cap. 8.

THe Antianaean Oracles gave an Item unto C. Caligula that he ſhould have a care of Caſsius, therefore he gave order that Caſsius Longinus the Pro-conſull of Aſia being a Lawyer, to be put to death; but before he had ſatisfied his tyrannicall deſires, he was ſlain by Caſsius Chaerea, not being able to eſchew his fate. Rutilius, in vita Caſsii.

MIchael Comnenus Palaeologus Emperour, grieved with a pain at his heart, and being much troubled and perplexed with the fear of death, he asked thoſe that ſtood about him, what was the name of that place. When he had heard the name of Pachonii and Allages, with a great ſigh, he ſaid, that there was he to finiſh his life, and that his death was decreed by the fates, and therefore bitterly accuſed himſelf, that before that time he had not blinded and pluck't out the eyes of that honeſt man Pachonius, for that an Oracle was publickly reported to be given out concerning the Emperour, that being deceaſed Pachonius ſhould ſucceed him in the Kingdome, and being deceived and blinded with the love of ruling he had not haſtned to make Pachonius unſerviceable for the Empire. Gregoras lib. 5.

THere was a famous City in Olympos, whoſe name was Libethra, which Mountain ſtretched it ſelf forth into Macedonia, not far from which City there is Orpheus's Tomb and Monument, and there was formerly an Oracle had from liberi patres, to the Libethrians out of Thrace, that their City ſhould be raced out, and deſtroyed by a ſwine, when the Sun firſt ſhould ſee Orpheus's bones. And therefore they being ſo well verſed and accuſtomed to the Oracle, that they never miſtruſted any thing, neither did they believe that there was any wild beaſt endued with ſuch ſtrength that could deface ſuch a City, which relyed no leſſe upon their own confidence then it's great ſtrength. But when it pleaſed the Gods that theſe things ſhould come to paſſe, a certain ſhepheard at noon-tide being weary, laid down beſide Orpheus his Tomb. And by chance falling aſleep, in his dream began to chant and to ſing Orpheus Verſes in a ſweet and delectable tone, and by that ſweet chanting, thoſe ſhepheards that were hard by, and thoſe Plowmen that were plowing not far off being much taken with it, left their work, and ran to hear the ſweet ſong of the ſleeping ſhepheard, and there when they joggled and juſtled one another nearer and nearer to the ſhepheard, they threw down the Pillar, and that being caſt down the Urne was broken up, which done, the Sun ſaw Orpheus's bones: Therefore in the following night, a great deal of rain came, and the River ſides (being one of Olympus ſtreams) caſt down the walls of the Libethrians, and o'returned the holy Temples and buildings, and deſtroyed all the men and beaſts which were within the wals. Pauſaunias in Baeoticis.

THe Siph[•]ian Ilanders, by reaſon of their ſilver and gold-Mines, are very rich, heaping up great Treaſures, and yearly did ſend their tenths to Apollo at Delphos; they inquired of the Oracle, Whether they were to poſſeſs their preſent enjoyments long, or no? Pythia anſwered;

[〈 in non-Latin alphabet 〉],

[〈 in non-Latin alphabet 〉]

[〈 in non-Latin alphabet 〉].

When you a Market-Houſe, and Council-Hall

Erect all white, beware, a cunning blade

With woodden Troops, and with red Enſigns ſhall

Thy Coaſts and Thee with cruelty invade.

The Event confirmed the Oracle; for the Siphnians at that time had a Market-place and a Councel-houſe built of white Parian Marble; when the Samians inſtantly came themſelves to Siphnum, and ſending a Ship with their Ambaſſadours to the City, which was (as all ancient ſhips uſed to be) painted red; the Meſſengers did require ten talents; the Siphnians refuſed: The Samians poſſeſſed themſelves of their fields, and ſlew many of their City, and took many priſoners, which the Siphnians redeemed for a hundred Talents; Then at laſt (although it was very late) they underſtood the Oracle, of a woodden Army, and a red Ship of Legates and Ambaſſadors, Herodotus, lib. 3.

THere was an ancient Oracle given to the Meſsanenſians in Sicily, Carthaginenſes urbis ſuae lixas futuros; Which they underſtood in this ſenſe, that the Carthagenians were to be ſlaves of the City Meſsana, and to be ſerviceable to them, and by this hope were puffed up with pride; therefore they attempted to oppoſe themſelves againſt Hamilcar the Carthaginian Captain; but their City being taken, at the laſt they underſtood the equivocall ſenſe of the Oracle; for Hamilcar did command the Carthaginian Souldiers, like ſervants, that they ſhould demoliſh and pull down all their houſes, and that they ſhould leave nothing unruinated and not pull'd down, and to burn all, and to ſpatter the ruines all about; neither was there any delay for his commands, they did ruinate the walls, and o'return the buildings with ſuch violence, that the multitude haſting, and being urgent, in a ſhort time they had finiſhed the work, all the Monuments were preſently aboliſhed; and the manner of the place was utterly blotted out, and the ground, where the City formerly ſtood, did appear ſo overthrown, and trampled, that ſcarce any tokens of habitation could be any where diſcerned, &c. Diodorus, lib. 14.

THe Phocenſes being miſerably vexed with War by the Theſsalians, ſent to conſult the Oracle at Delphos, concerning their affairs: and their Ambaſſadours, received this anſwer;

Mortalem atque. Deum jubeo decernere ferro:

Victor uterque, aliud ſed enim mortalis habeto.

The god and man I do command to try

It out by ſword, who ſhall have victory:

They both are conquerors, I do confeſſe,

But yet the mor[•]al ſhall the god poſſeſſe.

The Phocenſes being puſled with this dubious Oracle, and not at all underſtanding the meaning of it, ſent out three hundred Scouts, who were all ſlain even to the laſt man, with their Captain Gelo. This ſlaughter ſtruck the Camp with a very great terrour. And at laſt they were come to that height of deſperation, that they brought together their Wives, Children, all their goods, and whatſoever they could wrap or wring, as gold, ſilver, and rich clothes, and amongſt the reſt, the Enſigns of their gods, and building about them, a very great Pile, they left onely thirty men to look to them, with ſtrict charge, that when they were in fight with their enemies, if they ſaw any thing go croſs or againſt them, they ſhould firſt ſlay their wives and children, and then caſt all the goods upon the Pile, and then put fire to it; and laſtly, that they ſhould either kill one another, or run deſperately upon their enemies weapons; from which amongſt the Greeks all cruel and immane Councels and Deſigns were called Phocica, or Phocenſian. Things being thus ordered by the advice and counſel of Tellias, an Elian Prophet, they draw out againſt the enemy, and being reſolute, ruſh moſt deſperately in amongſt them, and being acted with utter deſperation, plyed their hands ſo furiouſly, that they obtained the moſt abſolute and ſignal victory that ever any Age could boaſt of. Then was the Oracle plain and obvious to every ordinary underſtanding. For according to their cuſtome in War, the Generals on both ſides gave to their Souldiers teſserae, or marks to be known by from the enemy, as we do our Watch-word. And theſe happened then to fall pat with the anſwer of Apollo: The Theſsalians giving Etonia Minerva; and the Phocenſes the Founder of their Country, Phocus.

THe Lacedemonians having received the moſt healthfull and good Laws of Lycurgus, after his death being (as we ſay) prick'd with provender, and not content longer to enjoy their eaſe and quiet, puft with the conceit of being more noble then the Arcadians, they conſult Pythia, whether they might not attain the poſſeſſion of that whole Kingdom to themſelves entirely? To whom ſhe returned this anſwer;

[〈 in non-Latin alphabet 〉].

[〈 in non-Latin alphabet 〉],

[〈 in non-Latin alphabet 〉].

[〈 in non-Latin alphabet 〉],

[〈 in non-Latin alphabet 〉].

Wouldſt thou Arcadia have? a pretious boon,

Yet I will grant many fruit-eaters ſoon

Arcadia enter ſhall, theſe it impair;

And this I grant thee, Thou ſhalt there a fair

And plenteous harveſt reap their Land about

All rich, with fetters thou ſhalt meaſure out.

When the Lacedemonians had received this anſwer, they declined their aſſault of the reſt of Arcadia, and onely ſet upon the Tegeates, taking fetters along with them, to wit, that having an Oracle to that purpoſe, they might bring the Tegeates into captivity; and ſo make uſe of their fetters. But having fought them, they themſelves were vanquiſhed, and thoſe that came alive into the enemies hand, were fettered with thoſe very ropes they had brought, and put to mow and till the Tagean Land, being reſtrained within the length of their fetters. Thoſe very fetters remained in the Temple of Minerva Alea at Tegea, within the memory of man, being hung up as a Trophie for that victory. Herodotus, lib. 1.

CLeomenes, King of the Spartans, conſulting the Oracle at Delphos, had this anſwer, Eum Argos eſse capturum; which runs either thus, That he ſhould take Argos; or, That Argos ſhould take him; or he the Argians: Which Oracle underſtanding in the more favourable ſenſe, he was very confident of taking the City Argos: but when he had ſurrounded ſome Troop[•] of the Argi in a Grove, and there burnt them, asking who was the Deity of that place? and being told it was A[•]gus, he complained, the Oracle had deluded him; and then quitted all hope of conquering Argos. Herodotus, lib. 6.

PHilomelus the Phocenſian, having taken the Delphick Oracle, began to compell Pythia to tell him ſomething of the future event of the affairs of his Country; At whoſe imperious carriage the woman being much moved, ſaid unto him, Sir, you may do what you pleaſe. At which words Philomelus very much rejoyced, taking them as a moſt apt anſwer to his demands, and the prediction of his future ſucceſſe; and preſently hereupon gave out in writing, That the Gods had licenſed him to do what he pleaſed; and after the cuſtome calling together the people, in a ſpeech he made to them, expounded the Oracle, exhorting them to be of good courage for the future; and after this wholly bent his reſolution and endeavours for military deſigns. There happened alſo a Prodigy in the Temple of Apollo, in this manner; An Eagle hovering over the roof, caſt her ſelf down to the very ground, and followed ſome Doves that were carried into the Temple, preying upon them at the very Altar; which thoſe that pretended skill in matters of that nature, expounded, an undoubted token of the good ſucceſſe of Philomelus and the Phocenſians in the Delphic Warr; which laſted nine years dubious, but at laſt terminated with the deſtruction of the Phocenſes. Diodor. lib. 16.

CRoeſus demanding of the Oracle at Delphos, Whether he ſhould reign long, or no? received this anſwer from Pythia;

[〈 in non-Latin alphabet 〉].

[〈 in non-Latin alphabet 〉]

[〈 in non-Latin alphabet 〉].

Whenſo'ere a mungril Mule ſhall have the Crown,

Wanton well fed, ſhall frisk it up and down

With's tender hoofs; then fly and make no ſtay

To ask what is the news; away, away.

Craeſus concluding with himſelf that there would never any Mule reign over the Medes inſtead of a Man, thence infer'd that his rule ſhould be perpetuall: not underſtanding that by a Mule, was underſtood Cyrus; becauſe he was deſcended of two ſeverall Nations: his Mother Mandane being of a better extract then his father Cambyſes. For ſhe was a Mede, and Aſtyages the King his daughter; and he but a Perſian when they were ſubject to the Medes. Herodotus lib. 1.

ARceſilaus being driven from his Kingdome with his Mother Pheretima, being at Samos; ſollicited all perſons he could meet with in hope to regain his Country; and having got together a very conſiderable army; he ſent to Delphos to conſult the Oracle there about his return into his own Kingdome: to whom Pythia returned this anſwer. During the time of four Battus's, and as many Arceſilaus's, to wit, eight Generations of men Apollo, hath granted thee to reign; and further dehorts thee to endeavour. And likewiſe perſwades thee when thou art in thy own ſeat, to remain in peace; But if thou findeſt a furnace full of Pitchers or pots, be ſure thou boil them not, but fling them out; and if thou doſt fire the Furnace, take heed of entring a place that is compaſſed with water, for if thou doſt, thou ſhalt periſh, and the Bull do what he can. Arceſilaus taking thoſe forces he had gathered in Samos, returned to Cyrene, and having recovered his Kingdome, and ſomewhat ſetled his affairs, not minding the Oracle, he called his adverſaries to Judgment, and thoſe that he could lay hold on, he ſent to Cyprus to be executed; whom the Cnidians when they were brought into their Countrey reſcued, and ſent them to Thera. Some that had privately conveyed themſelves into a ſtrong Tower-building combuſtible matter round, he burnt the Tower and all. When he had done, he began to remember this was that the Oracle had forbidden him, and went out of the City Cyrene fearing the death predicted, for he conceived Cyrene to be that circumfluous place he was warned to avoid; and betook himſelf to the King of Barcaeans called Alazeris whoſe Neece he had married, where ſome as well Barcaeans as Cyrenean Exuls eſpying him walking in the forum ſet upon him, and divided both his and his Coſen Alazeris heads from their bodies. Herodotus lib. 4.

NEro Caeſar being warned by ſome Mathematicians that the ruine of his Empire was portended by the Stars, but ſome of them differ'd in opinion in one thing, and ſome in another, at laſt being ſick, he ſent to Delphos to be reſolved what ſhould be the fate of his ſtate; and received in anſwer this, That he ſhould beware of the 73. year. Which when he heard, being an inconſiderate man, and ſcarce above thirty; he ſo wholly gave himſelf up to ſecurity, that he feared nothing, concluding that the Oracle had promiſed him a peaceable reign during his whole life, and that he could not dye before the appointed year ſet down by the Oracle, inſomuch that he arived to that height of inſolence, vaine conceit, that having loſt ſome precious jewells in a tempeſt; he was confident the fiſhes would export them to land for him, as they were in duty bound, in his conceit: With theſe fond extravagancies was he elevated, even till on a ſudden he was left deſtitute by all his friends and ſubjects, and forced to a moſt ignominous end, ſo well did Apollo's Counſell ſteed him. But leaſt this father of lies ſhould ſeem to deliver any untruth, the night before his death he made Nero hear a voice, curſing the name of Nero, and extolling that of Galba, that ſo he might underſtand it was by the will and inſtitution of the Oracle that he fell; for Galba ſucceeded him for the ſpace of ſeventy three years. Petrarcha ex Suetonio.

Xerxes the Son of Darius, having dig'd up an old Monument of Belus, found an Urne of Glaſſe, in which a dead Corps lay in Oyl, but the Urne was not full, but empty a hands breadth from the hips of the body, near which there ſtood a little Pillar or column, on which was contained written, that it ſhould go ill with him that opened the Sepulchre, and did not fill the Urne: which when Xerxes had read, he was taken with much dread and horrour, and commands preſently Oyl to be powred into it, with which it was not full, he therefore commands again more Oyl to be beſtowed upon it, and found that the Urne was nothing fuller, than before; yet he continues ſeeking to fill it, till he found that all his labour was in vain, and then the Monument being ſhut, he departs in great grief and ſorrow, he had fifty myriads of men in an army deſigned againſt the Greeks, but returning▪ he miſerably ended his life, being kill'd by night in the ſtreets by the hands of his own ſon. Aelianus ex Herodoti, lib. 3.

SYlveſter the ſecond, formerly called Gilbertus, a French-man (as [•]hey ſay) by evill arts obtained the Popedome. When he was a young man, he was a Monk in a Monaſtery of Florence ſcituated in the Aurelian Dioceſſe, but leaving the Monaſtery, the Devill followed him, to whom he wholly ſurrendred himſelf; he came to Hiſpalis a City of Spain to ſtudy, being very deſirous of learning; in which he was ſo great a proficient, that in a ſhort time, of a Scholler he became chief Maſter. Martinius teſtifies that Robert, King of France, and Lotharius, a man famous by Nobility and learning who was afterwards created Arch-Biſhop of Senoſenſes were his Schollers; Gilbertus therefore, provoked by ambition and diabolicall deſire of governing, firſt by largeneſſe and gifts, he obtained the Arch-Biſhoprick of Rhemes, then of Ravenna, and laſtly the Popedome it ſelf, the Devill helping his endeavours herein, but upon this condition; That after his death he ſhould be wholly his, by whoſe aſſiſtance he had got ſo great dignity; he moved the Devill to tell him how long he ſhould continue Pope; the Enemy of mankind anſwering (as he is wont) ambiguouſly, If thou ſhalt not come near Jeruſalem, thou ſhalt live long. When therefore in the fourth year and firſt Moneth of his Popedome the tenth day, he had ſacrificed in the great Church of the Holy Croſſe at Rome, he knew that by his fate he was to dye forthwith: he therefore repented and acknowledged his wickedneſſe before the people, and renouncing all ambition and diabolicall fraud, he exhorted all to a good and pious life.

WHen the Boetians waſted the Sea-coaſts of Attica, and the Athenians were about their expedition againſt Aegrina, there comes an Oracle from Delphos that the Aeginetians could not be hurt for thirty years; in the thirtieth year when the Aeginetians had dedicated a Temple to Aeacus that things might ſucceed with them, they began their war with them; but as they made violent war againſt them, ſo they received many loſſes and brought great detriment to themſelves, and at the laſt were in great extremity when the Athenians heard of this Oracle, they likewiſe dedicated a Temple to Aeacus, which is now to be ſeen in their Market-place, but they thought they were not to forbear war for thirty years, which time they heard to be fatall, but that if they forbore war they ſhould receive many wrongs from the Aeginetians. Herodotus lib. 5.

THe Wiſedome of the Perſian Magies and their skill in divination is kept in memory by many Monuments, who as they fore old many things, ſo they predicted by many ſecret ſignes the cruelty that Art[•]xerxes Ochus afterwards exerciſed againſt thoſe he ſub[•]ued, and the miſerable ſlaughter that enſued, for when Ochus ſubdued the Government of the Perſians, one of them adviſed a certain Magitian, one of the Eunuchs to obſerve (the Table being covered) u[•]on what mea[•] (amongſt all that the Table was furniſhed with) the King ſhould firſt lay his hands, who intentively marking Ochus with both his hands ſtretched out, with his right hand he haſtily took to him a knife, and with the other the biggeſt loaf upon the Table, which with fleſh upon the board he carved, and ate heartily and chearfully, theſe two Prophets hereupon concluded, that there would enſue during his reign, fruits of the Earth in great plenty, and a ſeaſonable time to gather them, but frequent ſlaughters. Elianus lib. 2. et Diodor. lib. 17. Bibliothecae.

AMongſt the Pedaſenſians which live above Halicarnaſsus, it is reported that as often as any adverſe fortune is ready to ſeize upon the Amphienſians (who live near that City) a huge beard ſuddenly groweth upon the chin of their chief Prieſt of Minerva the Goddeſſe, which happened twice amongſt them. Herodotus, lib. 8.

BEleſes a Chaldean, exhorted Arbares General of the Medes, to invade the Kingdome of the Babilonians, promiſing to him certain victory, which after two years, and much loſſe by ſlaughter given and received on both ſides, undermining the City of Ninus King of Sardinapalus, he deſperately burned the Kings Pallace, and obtained it. Diodorus, lib. 2. cap. 7.

THales the Mileſian, perceiving that the next year would be a very plentiful ſeaſon for oyl, (by the riſing of the ſeven Stars,) bargained afore-hand with his cuſtomers for all that years oyls at a greater rate, than otherwiſe, by reaſon of the great plenty, he could have ſold them for. And likewiſe foreſeeing the next year there would be a great ſcarcity, he aforehand bought up many mens oyls at a cheap rate; and the year following ſold them very dear, and thereby became rich. Fulgoſ. lib. 8. cap. 11. and others. Pliny aſcribes this piece of Policy to Democritus, and ſayes, That Sextius a Roman uſed the very ſame cunning at Athens. This man commanded his body, when he was dead, ſhould be buried in a very obſcure place of the Mileſian fields, foreſeeing that there ſhould be a forum or common Mart erected there by the Romans. Plutarchus in Solone.

AT Mneſarchis the common Cryer Boetus was told by the Chaldaeans, that his ſon ſhould be victor in Contentions. Wherefore he would have had his ſon become a Fencer. But afterwards he ſet to write Tragedies, and therein was indeed the victor of all others. Gellius, lib. 15. cap. 20. who relates it out of Theopompus.

THe Birth-day of the Emperour Augustus fortuned to fall on that very time that Cataline's Cauſe of his Conjuration was a pleading in Court. And his Father Octavius ſtaying a little longer than ordinary, excuſed himſelf, for that his Wife was newly brought to bed. P. Nigidius, then preſent, looking his birth-hour, is ſaid to affirm, That then was born the Lord of the whole World. He being at Apollonia, went with Agrippa to Theogenes his Chamber; But when Theogenes had predicted moſt high things, as he thought, of Agrippa's birth-day, betwixt fear and ſhame, leſt his deſtiny ſhould prove inferiour, could hardly be perſwaded to tell his Nativity. And when he declared it, Theogenes is ſaid to have danced about with joy, and to have worſhipped him; which ſomewhat animated Augustus; ſo that he afterwards publiſhed his deſtiny, and ſtamped a Coyn, with the ſign of Capricorn, in which he was born. Sabellicus, lib. 8. Ennead. 6. ex Suetonio.

WHen Livia bore Tiberius, Scribonius the Mathematitian promiſed great matters; yea, and that he ſhould reign one time or other; but without a regal diadem: For then you muſt underſtand, the power of Caeſars was altogether unknown and unheard of amongſt them. Suetonius.

TIberius Caeſar, that he might learn the Art of the Chaldeans had a teacher, one Thraſyllus. As often as he conſulted about theſe kind of matters, he went into a private and out-houſe, ſuffering no one to be privy to his buſineſs, but one free-man onely. He was altogether unlearned, but of a robuſtious ſtrong body, and had gone before him through roughs and craggs (for the houſe ſtood upon a rock); and this Thraſyllus his Art, Tiberius was reſolved to try. For as he returned, if he ſuſpected him of any fraud, he had reſolved to precipitate him down a rock in his return, that there might no one remain privy to this his levity. After he had moſt exquiſitely told Tiberius how he ſhould be Emperour, and many other future events, he askt him, If he could calculate his own birth-day? He anſwered, Yes; and looking into his deſtiny, the more he look'd, the more he quak'd and trembled, and at laſt cryed out, That ſome eminent and imminent danger attended him. When Caeſar ſaw this, he ran to him, embraced him, and told him what his danger was; promiſi[•]g him, for that he knew it, he ſhould be ſafe of it. On a time Tiberius as he was walking on the Sea ſhore with him in much perplexity of mind, Thraſyllus adviſed him to be of good comfort, and hope better things; but when he grew ſo dejected, that he was almoſt ready to caſt himſelf into the Sea, being in great fear of his father in law Augustus, Thraſyllus eſpying a Ship come ſailing towards them, affirmed to him very confidently, That that very Ship brought him good tydings. The ſhip being put into the Haven, he received Letters from Auguſtus and Livia, whereby he was recalled to Rome, according to his hearts deſire. Dion in Auguſto.

CLaudius the Emperour, a little before his death creating Conſuls, predicted to them the moneth wherein he ſhould dye; and having aſſured them of the very utmoſt limit of his time, in his laſt counſel he did obteſt, that his ſons ſhould live brotherly and lovingly, commending them to the Senate, and profeſſed it again and again to them that were preſent, (and who were very ſorry, deſiring the contrary) that he ſhould dye as he had told them. Suetonius.

NEro being born early in the morning before Sun-riſing, a certain Aſtrologer looking into the courſe of the Stars, ſaid, That he ſhould reign at Rome, but ſhould kill his own Mother, which when Agrippina his Mother heard, ſhe ſaid, Let him kill me, ſo he may be Emperour. The event declares, that the Aſtrologer predicted truth. Xiphilinus in Nerone.

AScletarion, a Mathematician, being brought to Domitian the Emperour, becauſe he was ſo bold as to predict ſomewhat concerning his end; when he did not deny but he had reported thoſe things which by his Art he foreſaw: Domitius growing very angry, commanded him to tell him what his own end ſhould be; and he told him, To be torn to pieces by dogs, and that very ſhortly. Whereupon he preſently commanded him to execution, and that body his ſhould be burnt to aſhes, and that the aſhes ſhould be buried, to try the truth, or rather to diſprove the falſhood of his aſſertions. But Fate would not be altered; for when the pile and all was prepared, an exceeding ſhowr of rain came ſo violently, that all the executioners and company left the dead body by the pile; and, that while, the dogs came and tore it. Whileſt he was at Supper, Latinus his Jeſter telling him this amongſt the reſt, of that dayes fables and conceits; he was ſo enraged, as if from this time he had been paſt hope of life, and lay obnoxious to all the ſtrokes of malevolent fortune. Sabellicus ex Suetonio.

DOmitian the Emperour, ſuperſtitiouſly given to Mathematical Predictions, and thereby being informed of the time of his death the day before he was killed, having fruit brought him as a Preſent, he commanded them to be ſet by, and kept till the next day; and ſaith, If I may, I will make uſe of them. And then then turning to them who were next to him, he ſaith; The Moon tomorrow being in Aquarius will look red and bloody, which demonſtrates ſome horrid wickedneſs, as all men throughout the World expect. He being adviſed by Mathematicians, to take heed of the fifth hour of that day, was ſolicitous to take their Judgment, What great miſchance would come by reaſon thereof, who ſaid, That it portended great mutation in the World. He therefore when that day came, ſitting idly, and ſcratching a little Wart on his forehead, he broke it, ſo that ſome blood ran down his face; which ſeeing, he ſaid, God grant I have no greater hurt then this. And enquiring what a clock it was? it was anſwered purpoſely, That it was the ſixth hour; though it was the fifth hour, which he ſo much feared; whereupon thinking all danger paſt, he joyfully riſeth, intending to refreſh his body: but inſtantly his Chamberlain Parthenius came to him, telling, he was to ſpeak with one in his bed-Chamber upon an important buſineſs; whither coming, he received from him and his confederates ſeven wounds, whereof he dyed, in the fourty ſixth year of his age, and fifteenth year of his reign. Sabellicus, lib. 4. Ennead. 7.

HAdrian the Emperour was not onely excellent in other Arts, but alſo in Aſtronomy, which Marius Max. doth ſo far declare, that he knew all things concerning himſelf; inſomuch, that he foreſhewed his Acts which he ſhould perform every day, even to the laſt hour of his life. It is manifeſt, that he told Verus, whom he adopted, That the Fates ſhew to terrene creatures what ſhall be done, beyond which nothing can proceed here: He wrote to that very year, yea and the moneth of that year in which he departed, and ſhewed, that he could not out-live that moneth. Fulgoſus, lib. 8. cap. 11.

SEptimus Severus Pertinax is ſaid to have been a moſt skilfull Mathematician: When his wife Martia, the Mother of Baſsianus was dead, he calculated the Nativities of all about him, and finding that Julia, though not nobly deſcended, yet by the Planet under which ſhe was born, it was ſignified, that ſhe ſhould be Empreſſe, he took her to wife, who was the Mother of Greta Valeteranus. The ſame man travailing towards Brittanie, told, That he ſhould not thence return, and that in the roof of the Palace, in which he uſed to ſit in Judgment; he left his predictions in writing, ſo that all men might ſee them wholly, except that part of them which treated of the hour of his birth. Xiphilinus Dionis Niraei abbreviator, in Severo.

A Certain Aegyptian from the Mendoſian coaſt, comming to Conſtantinople, went into an Inne, the hoſteſſe whereof was a skilfull Midwife, who aſſoon as ſhe had drawn ſome Wine for her gueſt, tells him with an extended loud voice, that a friend of hers now in labour of her third child was in great danger unleſſe ſhe had ſpeedy help, whereupon ſhe ſuddenly left the Aegyptian, went and helped the woman from the miſery of her travell or labour, and returns to her gueſt, who being angry for her abſence, ſhe relateth the cauſe of her ſtay. He exactly obſerved the time and hour of the day; Go, ſaid the Midwife, and tell the Woman in childbed that ſhe hath brought forth one that ſhall be able to do more then the Emperour; which ſaid, ſhe carouſeth a whole bowl of Wine, and told what the Infant's name ſhould be, and accordingly afterwards he was named Ablabius: who had ſuch exceſſe of fortune, that in the time of Conſtantine the Great, he was made Praetor, by which office he could do more then the Emperour. Eunapius, in vita Aedoſii.

TWo Jews, Aſtrologers and Magitians, promiſed Zira Prince of the Arabians, Empire and long life, if he would demoliſh the Chriſtian Temples and Images of Saints, which he put in execution: but before a whole year came about, he died, and his Son intended to puniſh the Impoſtors, but they fly into Iſauria (where Leo, who after Theodoſius the third Emperour was caſt down, was called Iſaurus) they find a boy of mean birth, but endewed with a moſt excellent and towardly wit and genius; they tell him that he ſhould be Emperour, and that ſo confidently, that they ſwore by many Oaths, that the event ſhould anſwer their predictions, if he would but do what they deſired; and he promiſed to do what ever they preſcribed. Afterwards Leo obtains the Empire; in the ninth year after, they require the performance of his promiſe and ſeek nothing but that he will aboliſh the pictures of Chriſt and his Mother. The Emperour in obſervance of his promiſe puts down all Images, and heavily puniſhed all that worſhipped or kept them. Cuſpinianus Zonara.

SImon Prince of the Bulgarians, led his Army againſt the Crabats, and fighting them in narrow places betwixt Mountains, loſt all his Army, a certain man named John, a Magitian and Aſtronomer comes to Lucapenus the Roman Emperour, and adviſeth him that he ſhould ſend ſome body who might cut off the head or top of a Pillar which was placed over the Arch made in the remembrance of the Victory of Xerolophus, and over againſt the Sun-ſetting, promiſing that thereupon Simeon, (to whom it was fatall) ſhould preſently periſh, and in the ſame hour the head of the ſtatue was cut off (as it was afterwards found by diligent inquiſition made) that Simeon died by the grief or ſickneſſe of his heart. Cedrenus.

Guido Maltraverſus, Earl of Patavia, and Knight of Lucius, had a Son called Nicholas by Conſtantia the daughter of Obicius Marciones an Eſtenſian, whom Jambonus Andreas, as well a Magitian as an Aſtrologian, did predict a pernicious Citizen to his countrey, and moved his Father if poſſibly he could to dis-inherit him. Guido dyes, whereby Nicholas becomes powerfull in Riches and credit, conſpires with Canes Scaligerus, the deſtruction of his Countrey: whereupon is raiſed a moſt bloudy war, in which as it is reported, an hundred thouſand men and upwards were ſlain. So the event proved the prophecy of Jambonus true. Bernhardus Scardoneus Blandus, lib. 8. Decad. 2.

THe French men having to their Generall Guido Appius, and fighting againſt Martinus, beſieged the Town of Livius, at that time when the Sicilians celebrated the French Veſpers. Guido Bonatus, Prince of the Forolivenſian Aſtronomers, and without doubt a Magitian alſo, foretold the Earl of Mount-ferrat, that the day before the Calends of May, he ſhould make a ſally contrary to the expectation of all men, whereby he ſhould obtain moſt aſſuredly victory over his enemies, but that he ſhould receive a wound in his hip; and being a skillfull Phyſitian and Surgion, he took with him Ovalls, Gliſters, and neceſſary things with him to bind up his wound, when he ſallied out againſt the Enemy; nor was the event contrary to this preſage, for the French were overthrown. Platina in Martino. 4. Blandus lib. 8. Decad. 2.

ANtiochus Tibertus excellent in Chiromancy, P[•]romancy, and Phyſiognomy at Creſena, foretold to Guidon a ſervant, whoſe ſirname was Guerra, that upon ſuſpition of infidelity, he ſhould be killed by his intimate friend; To Pandulph the Tyrant he alſo told that he ſhould be baniſhed to Malateſta in Armenia, ſhould in extream poverty dye a baniſhed man; and not long after Pandulphus killed Guidon, for that he was jealous of his fidelity; and commits Antiochus himſelf to Priſon, that he might try the event of his preſages. Antiochus ſo far prevailed with the daughter of the Jaylour that he obtained of her a rope, by which he was let down out of the Priſon into a Ditch, but being by the noiſe of his ſhackles diſcovered, he was taken as he was flying away, and brought back heavily beaten for his eſcape, and he and the maid both ſecured. At length Pandulphus, a baniſhed man, poor and forſaken of all men, died in a poor Inne. So many things were portended to befall Tiberius himſelf, which notwithſtanding his warning, he could by no means avoid. Jovius, in Elogiis.

PEtrus Leonius of Spoleto, a famous Phyſician who firſt opened a dore to the learned Art of Phyſick publiſhing Galen's moſt ſtudious labours therein, he was a moſt dexterous Aſtronomer and Magitian, and therefore knowing that his ſudden death was portended to him by the danger of water to avoid frequent Navigations, he departed from Petavius and the Venetians to Umbra and Spoleto; Shortly after being invited to the company of Lawrence a Phyſitian, he by the fallacious Art of Aſtronomy predicted to him recovery of his health and preſent deliverance from a ſickneſſe, under which he grievouſly laboured, which made him neglect all means to obtain his former health by rejecting Lazarus Placentinus an illuſtrious Phyſitian, who ſent to him by Lewis Sfortia, brought Phyſick to him, when it was too late by reaſon of his neglect. Wherefore Antiochus blamed and hated of all men after the death of Lawrence, whether by his own deſperate action, or by the violence of Peter the Son of this Lawrence it is uncertain, he was precipitately drowned in a ſtinking ditch belonging to a Town near adjacent. Jov. in Elogiis.

BArtholomaeus Cocles, a Bononian. Scholler to Antiochus, and a moſt exquiſite Palmiſt and Phyſiognomiſt, warn'd Goricus the Aſtrologer, that he ſhould beware, leſt he ſuffered moſt violent tortures when he was at Leucas. But he not minding his advice in his Ephemerides that a little after he made, predicted, that Joannes Bentovolus ſhould be thruſt both out of his Country and Government, for which the Tyrant caus'd him to be five times toſſed in a cord; And ſo he received the reward of his Art. This ſame Cocles told one Coponus, that he would very ſhortly commit a moſt horrid murder; and alſo told Hermes the King's ſon, That he ſhould be baniſhed and kill'd in fight. Hermes therefore commands Coponus to kill Cocles his evil Prophet. Cocles foreſaw his danger of death by his art, and therefore wore a private helmet to defend himſelf, and alwayes carried a great two-handed ſword. But Coponus in the habit of a Porter (whileſt he was earneſt in unlocking his door, which Coponus had before prevented, by putting a little wire into the lock, that he might have the better opportunity for his deſign) beat out his brains with an Ax: and being queſtioned for it, alledged no other thing for the fact, but that he was incited thereto by Cocles his own ſelf, telling him that he muſt be a murtherer, and nothing elſe. Jovius in Elogiis.

A Certain Aſtrologer in the Court of Frederick the ſecond, Emperour, much reverenced Rodolphus the Haſpurgenſian Earl with exceeding obſervance, though he had but a mean eſtate, and valued not at all men far more potent; and being demanded a reaſon thereof by the Emperour; he anſwered, I know that Rodolphus ſhall be Emperour, and when thy Iſſue ſhall decline, his renown ſhall be ſpread abroad far and near, though he be eſteemed by few at this time: Neither did his preſage want a true event, for in the year of our Lord, 1273. in the Calends of October, he was choſen King of the Romans by the Princes of Germany at Franckford, when he beſieged the Pallace. Cuſpianus, in Caeſaribus.

WHen the Mathematicians looked into the Geniture of the Great Sfortia, and obſerved the excellent poſiture of the Stars, and their admirable ſites and aſpects they predicted to him, High Empire, immortal glory, and a happy off-ſpring: but at length they added, That he ſhould not attain old age, but ſhould periſh by an untimely death. Jovius, in ejus vita.

BRaccius, the excellent Montenenſian Duke, ſeeing the body of his Enemy, Sfortia the Great, drowned in the River of Piſcaria, fell a praiſing the dead man with moſt exquiſite Encomiums, which of right belonged to him: but he not being freed from ſo great danger of a preſent battle, ſhewed to his Souldiers a more cheerful countenance; becauſe he, being conſcious of a fatal ſecret, had learned from Aſtrologers, that Sfortias indeed was to go before, as taken with a violent death, but a little after himſelf alſo, as it were with the like lot, ſhould undergo the ſame fortune of departure: He ſcarce lived over the fifth moneth, when as for thirteen moneths ſpace, making aſſault at Aquila; and it being in vain beſieged, at length in a memorable battel, being overcome and ſlain by the ſword of the Sfortian Souldier, he fullfilled both the truth of the Stars, and many prophets. Jovius, in the life of Sfortias.

UNto Uladiſlaus Jagellon, King of the Polanders, Sophia his wife brought forth ſons, Uladiſlaus and Andrew Caſimir; There was at Cracovia, Henry a Bohemian, a famous Aſtrologer, and ſtudious of Magick; this man foretold, That an Infant new born, ſhould be long-lived, but unfortunate; and that he reigning, Poland ſhould be afflicted with great evils and calamities: but his brother Uladiſlaus was to be moſt famous, and moſt victorious: and unleſſe Nature's deſtinies ſhould envy a longer life to him, he ſhould command many Nations. Both which things the iſſue afterwards proved; For Uladiſlaus, who was choſen King of Poland, and King of Hungary, being ſlain at Varna by the Turks, in the 20th year of his age, gave not ſatisfaction to this famous hope. But Caſimir, who ſucceeded his brother in the Kingdom of Poland, reigned 45 years, lived 64, was bent rather on the Lituanian huntings, than on the Common-wealth. Cromér. book 19. & 29.

BAſil, a Mathematician, but moſt certain ſoothſayer, a certain Greek, foretold the murder of Alexander of Medicis, Duke of the Florentines, to be committed by Laurence Medices, his near kinſman; he not onely ſhewed him the murder, but alſo the certain ſmiter, who ſhould be intimate with him, of a ſlender form, of a boxy-coloured countenance, and of a doubtfull ſilence, almoſt not keeping company at all with others in the Court. Alſo unto Coſmus of Medices they promiſed for certain, forasmuch as in the very marking the hour of his birth, he had a happy Star of Capricorn, as once Auguſtus, enlightned with a wonderfull aſpect of Stars agreeing together, it ſhould come to paſſe, that he ſhould increaſe in a wealthy inheritance. Alexander indeed hearing it, and Coſmus ſmiling, when as a great number of his kindred was to be conſumed by death, before any, even a ſmall inheritance, could come unto him. Jovius.

JOhn Liechtenberg, in the yearly predictions of his Ephemeris, as I may ſo ſay, admoniſhed the Prince of Bavaria, in a ſerious manner, both by writing and painting, that a Lyon ſhould ſeek hiding places for fear of an Eagle. He deſpiſed it; but not long after he was aſſaulted with a grievous Warr by Maximilian the Emperour. Agricola in Germane Proverbs.

PAul Farneſe the 3d, chief Biſhop, ſeeing he was moſt skillfull in Aſtrology and Magick, writeth to his ſon, Peter Aloyſe, who had by force entred on the tyrannical Government of Placentia and Parma, that he ſhould beware of the tenth day of September, of the year 1547, as unlucky to him. The father indeed could warn, but the ſon could not avoid the danger; but by Conſpirators, Auguſtine Landus, and James Scott, Earls of Placentia, in his own Caſtle, under pretence of talk, he was ſlain; and being a long time hung up by the privy parts, he was expoſed to be cruelly torn in pieces by the people. Sleidan. 19 book of Commentaries.

THere was a Town of the Xanthians, that had a bridge laid over the ſmall River Lycus, in which were ſaid to have been brazen Tables, wherein letters were ingraven. The Empire of the Perſians was ſometime to be overthrown by the Graecians. The tables with the bridge being ſhaken down, a little before that it was fought at Granicum by Alexander the Great, they had fallen into the channel of the River: Alexander being much moved at the report of the tables, when as for ſome time he had ſtood doubtful, into which part he might chiefly bend the courſe of victory, turning to the right hand, he ſubdued with wonderfull ſpeed all the Sea-coaſt from Lydia even into Phaenicia. Sabellicus book 4. Ennead. 4. out of Plutarchs Alexander.

IN the ſecond Carthagenian war, beſides many things ſeen and heard, which were accounted inſtead of wonders; a verſe or ſong of Martius being curious, and ſounded at the ſame time, brought the greateſt care to the City. That being by a moſt true event proved, gave no doubtfull credit of the things that were to be. He had written, who ever that Martius was; O thou Trojan born, flee thou Cannae the River of Romana, neither let ſtrangers conſtrain thee to joyn in battell in the field of Diomedes: but neither ſhalt thou believe me, untill thou ſhalt fill up the field with bloud and the River ſhall bring down many thouſands of thine ſlain out of a fruitfull land, into the great Sea for fiſhes and birds and wild beaſts which inhabit the Earth, unto theſe let thy fleſh be for meat. Becauſe theſe things were in great part repreſented before the eyes of men (for the common ſort were acquainted both with the fields of Diomedes, and when they had fought at Canna) there was the greater care of procureing another Verſe; which was written in theſe words: Ye Romane enemies, if ye will drive away the impoſtume, which commeth from far Nations, I Judge, playes are to be vowed to Apollo, the which let them be faithfully done every year to Apollo, when the people ſhall give a part in publique, let private perſons prepare to uſe them for them and theirs. Over theſe ſports the Praetor or Major ſhall be chief, he who ſhall adminiſter the greateſt right to the people and the multitude. And let the ten chief men, or Decemviri after the cuſtome of the Greeks perform holy things by ſacrifice. Theſe things if ye ſhall rightly do, ye ſhall alwayes rejoyce, and your affairs ſhall wax better, for that God ſhall put out the ſtubborn enemy, which feedeth pleaſantly on your fields. This verſe being openly interpreted, ſports were vowed to Apollo, and ſolemnized in a Circle. Sabellic. book 4. Ennead. 5.

PRocopius the Tyrant being ſlain by Valens the Emperour, the Walls of Chalcedon (becauſe the Citizens of that City had favoured Procopius his party) were made equal with the ground. The which while it was done, they found a table of ſtone in their foundations, on which theſe words were written:

When Nymphs ſhall nigh the holy City dance,

And wayes adorn'd with garlands; and by chance,

After the wretched walls for placing baths

Shall be converted, burning in maddiſh wrathes,

A thouſand ſhapes of men for greedy prey

From divers Nations thou ſhalt ſee (I ſay)

With forces ſtrong, alas, to go beyond

The Iſtrian and Cimmerian Sea-ey bond,

Then Scythick people, then the Maeſian Land

Shall be deſtroy'd with ſlaughter's bitter hand.

When at the length unto the Men of Thrace

The covetous luſt of gain leading a Trace;

The cruel barbariſm ſhall make a breach,

It ſhall be quenched by lot's partial reach.

This Prophecy was not then underſtood, but was afterward fulfilled, when Valens had built a conveyance for water, and had brought abundance of waters to the City. For, the walls being overthrown, he made uſe of the ſtones for the conveyance of the water, which he called Valenſe by his own name, that he might gratifie the Towneſmen, and the baths might be holpen by this bringing of water, although ſome called them Conſtantius his baths. At length, Clearch, Governour of the City, in a place whoſe name is Taurus, afterward called, The ſtreet of Theodoſius, built Nymphaeam, or a waſhing-place, that he might ſhew the grace and pleaſantneſſe of the water brought in. By theſe buildings, the ſtony tabl[•]s ſignified the coming even now, of the Barbarians, who in Thrace it ſelf, after deſtructions or robbings of the people made, were all ſlain. Cuſpinian, in Valens.

IN the ſixth year of Juſtine the Great: the City Edeſsa was miſerably defiled with uncleanneſſe; and of the River Scirtus, and in the bank of the River a Table of ſtone found, written on, in Hieroglyphical or myſtical Aegyptian letters to this purpoſe: [〈 in non-Latin alphabet 〉].

That is, The River Scirtus ſhall dance or leap for the miſchief of the Citizens. Cedrenus.

UNto Alexander the Great going out of India to Babylon, Nearchus Admiral of the Navy, who had returned from the Ocean, being carried into Euphrates, ſheweth him, that certain Chaldeans had gathered themſelves together, who warned him, that he ſhould abſtain from Babylon. He being nothing moved, went forward notwithſtanding, where he periſhed. Plutarch, in Alexander.

WHen L. Vitellius for the favour of Herod the Tetrarch, would lead an Army againſt the Arabians, they report, Aretas, King of the Arabians, (news being received of the diſpatch of Vitellius,) to have gathered by ſooth-ſayings, that it was impoſſible for that Army to have come to the rock. For one of the Captains was firſt to dye, either he which may prepare the War, or he by whoſe command it may be provided, or him againſt whom it is to be moved. Neither was the divination vain. For when Vitellius was as yet at Jeruſalem, a meſſage being brought concerning Tiberius Caeſar his death, he made the Expedition void. Joſephus, book 18. chap. 7.

APollonius an Aegyptian, foretold the death of Caius Caligula, Emperour of the Romans, who for that cauſe being ſent to Rome, was brought to Cuius that day, in which he was to dye the death. Xiphiline, the abbreviatour of Dio, in Caligula.

APollonius the Tyanean, the ſon of Jupiter, foretold, That Cilix, a certain man beyond meaſure laſcivious, ſhould be killed on the third day; and that ſo fell out. Philoſtratus, in his life.

LArginus Proclus foretold openly in Germany, That Domitian, Emperour of the Romans, was to dye the death; on which day he departed out of life. And when for this cauſe, by him who was chief over the Province, he was ſent to Rome, he then alſo affirmed it ſhould be ſo. Therefore he was condemned for a capital matter. But Domitian nevertheleſs could not eſcape the danger of life, becauſe on the ſame day he was killed. Xiphiline.

JUlian, Emperour, moving againſt Conſtance, pierced Illyricum, daily eſpying the intrails of beaſts and birds, that he might contemplate of the iſſue. At which time a certain Souldier lifting up the intrails with his hand, being fallen flat on the ground, he cryed out, many hearing him, The Trojane was fallen, Conſtance ſhould dye with the Mopſocrenians in Cilicia. The which, he ſaith, ſhould be by and by verified from Ambaſſadours. Cuſpinian.

ALexander Severus, Emperour, when as he ſpake unto his Army in France, deſiring to begin his ſpeech from a lucky word, fortune brought a contrary one, the which was received as an evil token; for he began, Heliogabalus the Emperour being ſlain, begining his ſpeech from the Emperours death. But when from thence he went unto the Perſian War, an outragious woman ſpake theſe words in the French tongue; Go thy way, neither promiſe victory to thy ſelf, neither rely thy ſelf on the faithfulneſſe of thy Souldiers. That which was rightly told, the event taught, he himſelf not long after being killed by his Souldiers. Fulgoſus, in book 1. chap. 3.

A Certain woman meeting the two Maximines in the Julian Market-place, (when they came againſt the Senate with an Army) with her hair ſpread abroad, and a black garment, calling on the Maximines with a great voyce, fell down dead before their feet. After a few dayes, the Army ſlew the Maxinines in the ſame place.

WHen Diocleſian, as yet warring in leſſer places, ſtayed at Tungrim in France, in a certain Tavern, and had familiar company with Druys a certain woman, and ſhe blamed the niggardlineſſe of the man, he is reported to have anſwered in jeſt, not in earneſt, Then he would be liberal, when he ſhould be Emperour. To theſe words ſhe ſaith, Do not jeſt, O Diocleſian, plainly thou ſhalt be Emperour, and alſo thou ſhalt kill a Boar. Which word indeed of the woman, he taking in the room of a-fore token, began diligently to follow wild Boars in hunting; not underſtanding, to wit, the riddle of the Prophecies, which the iſſue afterward declared. For Numerian, Emperour, had been ſlain by the faction of Arrius [Aper] which ſignifies a Boar. Which thing being brought to light, the Souldiers choſe Diocleſian the revenger, and with one accord ſalute him Emperour. He therefore after an aſſembly had; whereby he might fulfill the ſaying of Druys, thruſts Aper thorow with his own hand; adding that of Maro —

Aeneae manu dextrâ cadis —

Thou fall'ſt (thou doſt not ſtand)

By great Aeneas his right hand. Cuſpinian.

ZEno Emperour of Conſtantinople, asked ſome ſecrets of Marian, a moſt wiſe Earl, Who ſhould ſucceed him in the Empire? He anſwered, One of the Silentiaries ſhall take thy Empire and Wife; but me thou ſhalt unjuſtly kill. Both of theſe the end proved in its time.

AGilulph, Duke of the City Taurina, when as he brought unto Authar King of the Longobards, his Bride Theodelinda, the daughter of the King of Boiaria, had a Sooth ſayer with him, who by the ſtroak of a Thunder bolt foretold unto him, that a little after, he ſhould enjoy the Bride her ſelf, and the Kingdom: and that thing the iſſue proved to be true. For Authar being killed in War, Agilulph ſucceeded him in his Kingdom and wedlock. Paul Deacon, of the deeds of the Longobards, chap. 14.

ANtonine the ſon of Soſipater and Euſtathius the Cappadocian, had a ſchool at Canobicum the door of Nilus. He foretold to his Schollars, that after his death the Temples of Serapis (a god of the Egyptians) ſhould be overthrown. The event confirmed the propheſie, under Theodoſius the Emperour. Eunapius, in Aedeſio.

REmex a certain Rhodian, being eſtranged or angry in his mind, began to witneſs with a loud voyce, that before the thirtieth day there ſhould be very great ſlaughters and robberies at Dyrrhachium in Greece, and fire and flight, but the Navy it ſelf to return home. When Cn. Pompey, who being Pretor, was chief over the Navy, had heard that, and had told it unto three men, Cicero, Varro, and Cato, all being moved; alſo ſome of them are ſaid to be exceedingly affrighted. But the ſpace of a few dayes coming between, Labienus fleeing out of the battel in Theſsaly brought news of the overthrow of the Legions, and that the Army of Pompey was ſcattered in a great battel; by and by the publique corn was ſnatched out of the barns, and ſcattered abroad through the whole City; they that were there, having departed with a headlong flight, were both forſaken by the Rhodians, and being unwilling to follow, the ſhips were burnt.

PRocopius in his third book of the Vandall-war ſheweth, that there was wont to be an old Proverb toſſed up and down in Carthage by the children, that Gamma ſhould ſometimes perſecute Beta, and again, Beta, Gamma. I think the childrens ſport to have looked hitherto, that between neighbours there might oftentimes riſe diſcord. But this childiſh ſaying was wreſted unto the event of things, becauſe Genſerick King of the Vandalls had expelled Boniface. Afterwards Beliſarius, Gilimer. The Proverb aroſe, not from what happened, but was a Riddle of the Carthagenian Children, as an Oracle of that which happened afterwards. Eraſmus, in his adagies.

THere ſtood Tombs in the Leuctrian field, of the daughters of Scedaſus, which they call Leuctrides from the place. For by chance, when they were by force raviſhed by the Spartan-gueſts, they had been buried in that place. That ſo cruell and wicked act being committed, their father having wiſhed for curſes on the Spartans, when he could nor by requeſt obtain revenge from Lacedemon, ſtabbed himſelf upon their Sepulchres. From thence the Propheſies and Oracles daily foretold the Spartans they ſhould avoid and turn away the Leuctrian revenge by the gods. But that thing many did not ſo underſtand, but doubted of the place, becauſe alſo a little Town placed on the ſhore of Laconia is named Leuctron. Beſides there is a neighbouring place of that name in Megalopola of Arcadia. At length the Lacedemonians being in the Leuctrian field of Baeotia over come with a moſt cruell ſlaughter by the Thebanes, loſt their rule. Plutarch in the life of Pelopidas.

THere was with M. Anthony [the triumvir or] one of the three chief men of Rome, a certain Magitian of Aegypt, who had often moved Anthony that he might withdraw himſelf from Octavius Thy fortune (ſaith he) O Anthony, is of it ſelf famous and large, but when it cleaves to Octavius, it is continually blunted. Thy daemon or ſpirit feareth his Genius or Angell: and when as it is of it ſelf high and chearfull, yet at the approach of this, it is made low and fearfull. He the more eaſily gave him credit, becauſe whether by lots, or pairs of Cocks and Hens, or Quails committed to hand; Anthony was alwaies inferiour to Octavius. He therefore being ſtirred with theſe things, going with Octavia, from whom he had already begotten a little daughter out of Italy, ſailed unto Athens. Sabellicus in his ninth book, Ennead. 6.

MOſt antient Prophets had ſung, It was wickedneſſe for Romane weapons to go beyond Cteſiphon a Town, and the Captains that dared to do it, were to receive puniſhment. They think M. Craſsus purpoſing that thing, to have periſhed with his Army. M. Ulpius having attempted to go beyond Trajanum, recovered not Italy, and to have loſt five Provinces on the other ſide Tygris preſently, and he had been better not to have undertaken the journey, he waſted, and almoſt conſumed his legions of Souldiers with long pains. And although the Conquerour drew out his bounds farther, yet he profited not much; deſiring to go beyond Cteſiphon, Tygris being overcome, Valerian was taken by Sapor King of the Perſians. But Odenatus Palmyrene, a conquerour of Romane Majeſty, came beyond Tygrim, even to Cteſiphon. Carus, Emperour, led the Army of Probus, a large conquerour, from the Sarma[•]ian Warr into Perſia, he waſted the Enemies Kingdom, he vanquiſhed Seleucia compaſſed about with Euphrates, the which Aelius, the true Antonine, had in times paſt taken. And then he requiring or aſſaulting Cteſiphon, and willing to proceed farther, either a diſeaſe, or the ſtroak of a thunder-bolt in a troubleſome and lightning heaven took him away. Cuſpinian.

SYbill propheſied of the deſtruction of Antichriſt:

[〈 in non-Latin alphabet 〉].

Again, he then an evill time ſhall ſee,

When his own Net will his deſtruction bee.

Some underſtand by the ſnare or net, the place, wherein Antichriſt is to be choaked. Theodore Bibliander, a moſt learned man, of the Art of Printing, whoſe matter is flax ſteeped and glewed together, to wit, paper, with this flax Antichriſt ſhall be diſpatched, becauſe it is that in which the holy Goſpel of Chriſt, and all the Prophets (being written together) are contained: by whoſe authority, as it were, by the breath of Chriſt's mouth, the three-headed Beaſt ſhall be brought to deſtruction.

PSammeticus took away Tementes, King of Aegypt. The god Ammon had anſwered Tementes, asking counſel of the Oracle concerning the Kingdom; That he ſhould beware of the Cocks. Pſammeticus uſing familiarly Pigritatus, a Carian, when he had known from him, that the firſt or chief Carians put Cocks on the top of their heads, he underſtood the mind of the Oracle, and hired a great multitude of Carians, and led them toward Memphis, and pitched his Camps beſide the Temple of Iſis, in the Pallace, which was diſtant from the City five furlongs: and a fight being begun, he got the victory. From theſe Carians, a certain part of Memphis was called Caro-memphites. Polynaeus, book 7. & Herodotus.

SYbill foretold, That the warlike glory of the Macedonians gotten, Philip the ſon of Amyntas reigning, in the times of another Philip ſhould go backward:

The glory of Macedon's people, of Arcadia's Kings,

What Philip reigning, ſometimes profits, ſometimes loſſes brings.

For one, the greater of the two, his Captains ſhall impoſe

On people ſtrange and Cities, but (forſooth) by Weſtern foes:

The leſſe ſhall tamed be in years to come, and by and by

Illuſtrious honours he ſhall loſe by Eaſtern deſtiny.

For the Romans, who are to the Weſt, by the ayd of Attalus, and the Myſians, who lye toward the riſing of the Sun, deprived Perſeus the ſon of Philip, both of his Kingdom and life. Pauſanias, in Achaick affairs.

UNder Boleſlaus the chaſte Prince of the Polanders, in the Territory of Cracovia, a certain Man-child having teeth, on the ſame day in which he was born, ſpake diſtinctly, and point by point, untill being a young beginner in Chriſtian Religion, he loſt both his teeth, and the uſe of ſpeech. But another ſix moneths old in the City of Cracovia, ſpake, That the Tartarians ſhould come; and he foretold, they ſhould cut off the heads of the Polonians: and being asked, he anſwered, he knew that thing from God, and that evil hung over his own head alſo; which after the twelfth year came to paſſe.

HAl[•] Abenragell, makes mention, That in the King's Pallace he ſaw an Infant bor[•], which, ſcarce as yet twenty four hours were finiſhed, began to ſpeak, and make ſigns with the hand. At which thing the King being exceedingly aſtoniſhed, a greater miracle happened: For he ſaith, The King ſtanding by, and my ſelf alſo with many others, the Infant cryed out, ſaying, I am unhappily born to diſcloſe the loſſe of the Kingdom, and the deſtruction and deſolation of the Nation. Which words being pronounced, he fell down dead. Coelius, book 29. chap. 14.

PHerecides the ſon of Bades, a Syrian, a heater of Pittacus, walking on the Samian ſhore, when he had ſeen a certain Ship running with full ſayls, he foretold, That a little after, it ſhould be ſunk; and it happened, he beholding it. Laertius and Apollonius in their Hiſtory of wonderful things. Alſo Apollonius the Tyanean, having gotten a Veſſel fit enough to ſail in, when he had reached Leucas, about to go to Achaia, Let us go down, ſaith he, out of this Ship. But ſhe, although then quiet, a little after was overwhelmed. Philoſtratus. Mithridates beſieging Cyzicum, Ariſtagoras ſaid, he had received from Minerva, that he being a pleaſant ſinger, would bring the Trumpeter into the Lybick Sea, therefore he bade the Citizens to be of good courage. And ſtraightway the South-wind blowing more ſtrongly, Mithridates his Navy was troubled, and their warlike Engines for the moſt part caſt aſunder. Coelius, book 20. chap. 24.

THey tell, that Pherecydes ſometimes thirſting in the Iſland Scyrus, deſired water from one of his Schollars; the which when he had drank, he pronounced, That after three dayes there was to be an Earthquake in that Iſland; which ſaying, as the end proved it true, he brought back great glory. Apollonius, Hiſtory of Wonders.

GLaucus the ſon of Epicydides, a Spartan, when as he had received a great ſum of money from Mileſius, a gueſt, under the name of a depoſitum or pledge, and after his death, his ſons had required the money. Glaucus after four moneths avouched, that he would give an anſwer. In the mean time he enquired of the Oracle at Delphos, Whether by denying (through a ſuborned oath) the money laid up with him, he ſhould make a gain? Pythia anſwered;

It may indeed, for bold-fac'd Glaucus, turn to preſent gain,

Thus by an oath to conquer, and by robbery to detain

The moneys. Afterward 'tis death to ſwear, but he the man

That conſciouſly regards an oath, ſuſtaineth with his hand.

But of the oath the Lad is alway mindful, neither hee

With hands nor feet as ſwift doth make approach, but if of thee

He taketh hold, will all thy houſe and progeny deſtroy,

But th'after ſtock of ſwearer juſt, ſhall better things enjoy.

Glaucus being affrighted with that anſwer, prayed for pardon or leave. But Pythia affirmed, the ſame is to tempt God, and to do it. Glaucus indeed being returned home, reſtored the money to the young men of Mileſim, but not long after, his whole houſe and offſpring was wholly put out. Herodotus, book 6.

ALphonſus, King of Arragon and Sicily, beſieged Neapolis; a certain man came to him of a reverend countenance, and foretold, that he ſhould conquer the City about the Calends of June; but not much after, a doubtfull battle was to be, in which the Captain ſhould be taken, perſwading him, that he would not commit himſelf to ſo great danger. The former part of the Prophecie was true; For on the 4th of Nones of June, he reduced the City into his power. A little after being about to fight in battle againſt Anthony at Caudola, in the Campanian field, his friends diſſwading him, and objecting unto him the Propheſie; he anſwered; Death indeed will not affrighten a valiant man, much leſſe doubtfull Oracles. A battel being made, he was overcome and taken at Caudola, Aen. Sylv. book 2. Com. on Panormitan's Alphonſus.

AGathius in his ſecond book of the Gothiſh War, ſaith, that, the Germanes to have uſed ſometime women for Propheteſſes; likewiſe with a moſt true event: Plutarch in Caeſar calls them holy women; and they gueſſed at things to come, by the whirlpools, and noyſe of Rivers. Coelius, book 18. chap. 20.

ABaris the ſon of Seuthias a divine of the Hyperboreans, or thoſe above the North-wind, wrote Oracles in the Countries which he wandred thorow, which are at this day extant. He alſo foretold earth-quakes, Plagues, and the like, and heavenly things. They ſay when he had come to Sparta, that he warned the Laconians of turning away evills by holy things, which things being finiſhed, no Plague afterward was at Lacedemon. Apollonius in Hiſt. of Wonders.

AeDeſius the ſon of Chryſanthius a Philoſopher of Sardis had a body ſo nimble, that it exceeded the belief of all and was plainly carried up on high. There was ſuch a nearneſſe to him with a god. that there was no need of a Crown of bayes to be placed on his head, but true Oracles, and framed to the proper likeneſſe of a ſpirit blown up by a power. He onely beholding the Sun, would powre forth ſpeech, although he neither knew the Law or order of Verſes, nor yet well knew the Rules of Grammar. Eunapius.

THere is at Sparta, before the Altar of Auguſtus, in the Market place a brazen portrayture of Agias. They ſay this Agias to have divined unto Lyſander that he ſhould conquer the navy of the Athenians at the River Aegos, beſides 10. Gallies with Oares, which by flight betook themſelves into Cyprus. Pauſan. in La[•]on.

PHilumena a ſoothſaying maid, whoſe familiarity Apelles the heretick, or as ſome will, Severus uſed. To this maid the Devill by an Apparition, in the habit of a boy anſwered; ſometimes ſaying, he was Chriſt, ſometimes Paul. He alſo wrought miracles, amongſt which that is a chief, that he caſt a great loaf of bread into a glaſſe-viall of a moſt narrow mouth: and lifted him up with the tops of his fingers unhurt, and with that bread alone, as with meat given her from God, he ſaid ſhe ſhould be contented. Auguſtine is witneſſe.

THe ſame bleſſed Augustine in his firſt book againſt the Academicks, delivereth that there was a man at Carthage; by name Albigerius, of a reproachfull life▪ who had known all ſecrets, ſo that when he was asked a queſtion by a Scholler of Romantian, unto whom Augustine writeth for trialls ſake, what thing he though of? He anſwered, a Verſe of Virgil. when he was again asked by the ſame Scholler what Verſe? he repeated that. Cardane of diverſeneſſe of things, Book 8. ch. 43.

ISaac Angell, Emperour of the Greeks, going to Radaestum, a Sea-City, came to Baſilacius, a man of an unaccuſtomed life, and who had obtained that opinion amongſt all, as that he could foreſee and foretell things to come. He uttered words confuſed, diſagreeing among themſelves, and doubtfull. The paps of women comming to him being ſearched, and their Ankles handled, he drew out dark Oracles or ſpeeches, and to many queſtions he anſwered nothing, and finiſhed his divinations with runnings to and fro, and mad geſtures. There ſtood little old women by him, his kinſ-women, who explained to thoſe that asked Counſell, what thoſe behaviours of Baſilacius might foreſhew of things to come, and interpreted his ſilence as a wiſe ſpeech. He anſwered nothing to the Emperours ſaluting him, neither gave he thanks by a ſilent nod of his head, but leaping hither and thither like a mad man, curſed thoſe that came to him. Conſtantine of Meſopotamia, eſpecially who was then moſt familiar with Iſaac. At length with a walking ſtaffe which he carried in his hands, the eyes of the Emperours Image, which was painted in the wall of his privy Chamber of ſpeaking, being ſcraped out, he alſo endeavoured to take the cap off from his head. The Emperour deſpiſing him as a doting or raving perſon returned. But not long after, he was by his brother Alexius deprived of both eyes and Empire, and the opinion of Baſilacius was confirmed, the which had been at the firſt uncertain and doubtfull in many things. Nicet. book 3.

HEctor Boethius in the Scottiſh affairs ſaith, it was a common report, that Merline was begotten by the copulation of a ſpirit called Incubus, and a Britiſh woman of a Noble bloud, of whom Vincent. in 21. book Hiſtory 30. thus telleth. King Vortiger, counſell being taken what he ought to do for defence of himſelf, commanded cunning workmen to be called unto him, who ſhould build a moſt ſtrong Tower. But when as the Earth ſwallowed up their works, they perſwaded the King, that he ſhould ſearch out a man without a father, with whoſe bloud the ſtones and morter might be ſprinkled, as if by that means the morter would be made firm. Therefore the young man Merline by name, was found, who with his Mother is brought before the King, who confeſſeth he was conceived by a ſpirit in Mans ſhape. This Merline revealed many dark things, and foretold things to come. For he opened that under the foundation there was a lake, under the Lake two Dragons lay hid, whereof one being red, did ſignify the people of the Brittains, but the other being white, of the Saxons: and he alſo propheſied, that Aurelius Ambroſe, Hengiſt being overcome, and Vortiger burnt, ſhould reign. Vier. b. [•]. ch. 46. of the Deluſions of Devills.

Coelius writeth, there was in his Countrey a poor deſolate woman in a low or obſcure place named Jacoba, out of whoſe belly he himſelf (and indeed an innumerable company of others, not onely at Rodigium, but alſo almoſt all Italy) heard the voice of an unclean ſpirit, very ſmall in deed, but yet, when he would, diſtinct, and altogether to be underſtood; when as the mind of the great ones that was greedy of that which was to come, deſired oftentimes this belly-ſpeaking woman to be ſent for, and ſtripped of all her cloathing, leſt any thing of ſecret deceit ſhould lye hid. The name of the Devill was Cincinnatulus. He much delighting in this name, a little after anſwered to one calling for him. If thou ſhalt demand of things paſt and preſent, what things might be moſt hidden, he gave oftentimes wonderfull anſwers. If of things to come, alwaies moſt falſe. But alſo his ignorance he ſometimes more truly diſcovered by an uncertain muttering or humming. Coelius Book 8. ch. 10. of old readings.

ADrian Turneb, the Kings profeſſour of the Greek tongue, teſtified that he ſaw Peter Brabantius a crafty man, very like to Euriclus Ariſtophanes: who as often as he would, ſo often he ſpoke from the nethermoſt part of his body with unmoved lips: and by this impoſture or couſenage of the Devill, he blinded the eyes of many in many places. For when he would be love-ſick, for a certain beautifull maid of Paris, nor could perſwade her mother, that he might eſpouſe her to himſelf; at length when they willingly and on both ſides talk together of this matter, he uttereth a voice out of his body, in which the dead husband of the poor woman ſeemed to complain of the greatneſſe of the puniſhments, which he ſhould endure in Purgatory for the miſtruſtfullneſſe of his Wife, becauſe ſhe denyed her daughter ſo often deſired by Brabantius a moſt excellent man, with which complaints ſhe being affrighted, and pittying her Husband, aſſented to the requeſt of the Knave: who notwithſtanding, it ſufficiently appeared, ſought not ſo much after the daughter, as a dowry appointed her by her Father in his will. For ſix Moneths after, when as he had waſted the maids goods, the wife and Mother in Law being left, he fled away to Lugdunum. There he had underſtood, that a certain Merchant and very rich banker dyed. Who ſeeing he was accounted a moſt unjuſt man, for that he had ſcraped together all things by right and wrong in his life time, he commeth to his Son Cornutus, his onely heir, walking in a Porch behind the Church-yard, and intimates that he was ſent thither that he might teach him what was needfull for him to do. But while he ſaith he was to think rather of his father's Soul and good name than of his death, while they ſpeak, a voice reſembling his father, is unexpectedly heard: the which when Brabantius gave out of his belly, he feigned himſelf nevertheleſſe to be in a wonderfull manner aſtonied. But his ſon was moved with this voice, into what condition his father had fallen by his injuſtice, and with what torments of Purgatory, both for his own, and his ſake he ſhould be troubled, for that he had left him an heir of unjuſt goods, and which could by no means be pardoned, unleſſe by a juſt ſatisfaction made by his ſon, and due alms conferred on them who at that time chiefly wanted, and thoſe were the Chriſtians taken by the Turks. Therefore the man, who when he ſpake, he ſhould believe, that this was ſent by Godly men to Constantinople to redeem them, and that he was ſent therefore to him from God for that thing's ſake. Cornutus, no ill man, although theſe words heard of gifts, he regarded not, yet becauſe that of money ſeemed a hard word, he anſwered he would take deliberation, and bad Brabantius return to the ſame place the next day. In the mean time being ſorrowfull, he a little doubted of the place in which he had heard the voice, that it was ſhady and dark, and fit for mens lying in wait, and an Eccho. Wherefore the day after, when he brought him into another open plain place, and letted with no brambles or ſhades; where nevertheleſſe the ſame ſong was repeated while they ſpake, this alſo being added, that ſix thouſand French Crowns being preſently numbred to Brabantius, he ſhould repay three Maſſes every day for his fathers ſalvation, otherwiſe there would be no redemption out of Hell. From whence his ſon being tyed in Conſcience and Religion, although with grief, yet he committed ſo many to the faithfull dealing of Brabantius, all lawfull witneſſe of the thing received and payed, being neglected. His father being freed from the fires and Vulcans ſtroaks, for the future was quiet, nor any more called upon his ſon. But wretched Cornutus, (Brabantius being let go) when as he was more merry then uſuall, and his other Tablers could not ſufficiently admire it; ſtraightway as ſoon as he declareth the cauſe to thoſe enquiring it, he was preſently ſo laughed at by all, that for grief, after ſome dayes he dyed, and followed his father to enquire the truth of the thing from him. Vierus, Book 2. chap. 12. Of the Deluſions of Devills.

AMphiaraus ſon of Oicleus, a Soothſayer and Prophet, whom when Adraſtus, King of the Greeks called Argivi, would lead unto War againſt the Thebanes, he refuſed, and that he might not be compelled, hid himſelf, becauſe he foreſaw that he ſhould there periſh; yet by the deceit of his wife Eriphile, (whom he had corrupted with a Jewell) he was betrayed, and being againſt his will drawn to War in Baeotia, in that place, which afterwards was called Harma: he was by the gaping of the earth, with his Chariot and Horſes, ſwallowed up. Statius in Thebaides.

ACtius Navius, a Lad, and that thou mayeſt laugh the more, a Shepherd, Priſcus Tarquinius reigning, taking on himſelf, the uſe of a Sooth-ſayer's crooked ſtaffe, becoming indeed ſuddenly an Augur, from the Swine-herd, through the report of the thing divulged, he was called forth to the King. Whom the King beholding, and perchance ſcorning both his age and habit, tryed in this manner: Whether (ſaith he) that which is now in my minde, may be done, or may not, I ask? Navius when he had finiſhed his divination, anſwered, It might be done. But the King thinking to mock him; But (ſaith he) I did meditate, that I might cut this whetſtone with a razor. He with wonderful conſtancy replyed; Thou mayſt therefore; And the razour being ſnatched up, in the ſight of the King ſtanding amazed, and the people, he cut the whetſtone. From thence divination was ſacred to the Romans.

WHen L. Sylla was at Nola, that he might encounter with Marius the Elder, his mind being very much troubled, becauſe he thought it a very hard thing; Poſthumius the Soothſayer, who did do a divine thing, he being preſent, both his hands being ſtretched out to Sylla, ſaid, That he ſhould command him to be bound, and after that to be ſlain; elſe the victory of that battle would remain in his power, and he ſhould get a happy ſucceſſe, becauſe he had been bidden then by an Augural knowledge to foreſee it. For the day after, Sylla entring into the City of Rome, drave out Marius from thence, and fulfilled his mind, as he had wiſhed. Fulgoſus, in book 8. chap. 11. out of Plutarch in Sylla.

SPurina had foretold to C. Julius Caeſar, That he ſhould beware of the 30 next dayes, as fatal, whoſe laſt was the Ides of March. And when by chance both had come in the morning into the houſe of Calvus Domitius to the office, Caeſar ſaith to Spurina, What knoweſt thou that the Ides of March are now come? And he, What knoweſt thou, that thoſe are not yet paſt? The one had caſt off fear, as though the time miſtruſted was finiſhed; the other thought, that indeed the utmoſt part of it was not void of danger: Would God the divination had rather deceived the Soothſayer, than ſecurity the Father of his Country. V[•]lerius, book 8. & Suetonius.

AGrippa, the Nephew of Great Herod, of the ſon of Ariſtobulus, being caſt into bonds by Tiberius, Emperour, becauſe he ſeemed to favour Caius, ſtood before the Pallace, among certain others a like bound, leaning for grief on a certain Tree; on which when as an Owl had ſate, one of thoſe that were bound, by Nation a German, beholding the Bird, enquired of the Souldier, Who that Man in purple was? And having known that it was Agrippa, a moſt noble man of the Jews, he asked the Souldier, that he might have leave to come nearer unto him; for he deſired to know ſome things concerning his Country. Which being obtained by requeſt, and an interpreter taken, he ſaith, O young man, ſo ſudden and unexpected change of fortune indeed makes thee ſad, neither wilt thou eaſily believe thy eſcape to be nigh at hand, divine providence ſo ordering thy affairs; But I call thy Country-gods to record, that I go not about to flatter thee, nor to feed thee with vain comfort. It cannot be, but that the courſe of things being changed, thou ſhalt eſcape forthwith out of theſe bonds, and come both unto the largeſt dignity and power, even to the envy of thoſe unto whom thou haſt ſeemed miſerable. Thou art to have alſo a happy departure of life, children being left in the ſucceeding of wealth. But remember, when thou ſhalt again ſee this Bird, that the fifth day from it ſhall be deſtinous unto thee. Theſe are the things which the heavenly ones ſhew to thee, by ſending this Bird; Therefore I intreat thee, that as ſoon as thou ſhalt perceive that happineſſe to be ſhown thee, do thy endeavour, that we alſo may be taken out of theſe adverſities. He was a true Prophet. For ſix moneths after, Tiberius dyed. Caius ſucceeded in the Empire, who made Agrippa King. Joſephus, book 18. chap. 8.

THe Spaniards call a people Adelittans, and Almagonens, who from the flying of Birds, from the voyce, from the meeting of wild beaſts, and of very many other things do divine, what good or evil thing is to happen; laſtly, they have books moſt diligently written with all prognoſticall divinations. Of theſe ſome are Dukes, and as it were Maſters, others Earls and Schollars. There is alſo another cunning of theſe, to ſearch out the paſſage, not onely of horſes, and beaſts, but alſo of men, by a cloathed or covered, by a naked, by a hard ground, by ſmall ſtones, by great ſtones, as that the number of thoſe who paſſed by, doth not at any time almoſt deceive them; who by a fit word may be called Searchers. Theſe ſhewed forth a notable example of their Art in the Warr which Ferdinand waged againſt the Moors. For when as a hundred Saracen's horſemen had avowed to their King, never to return, unleſs they had ſhewn forth ſome famous act againſt the Chriſtians; and had privily come through wayes unpaſſible, and to fall upon the Chriſtians garriſon: The Searchers ſomewhat perceiving their way and number, made the Watch acquainted of their lying in wait; and they having followed the horſemen, they conſtrained them, being ſhut in on both ſides to yield themſelves in the channel of a brook, being tyed together in a long rank with one rope. Laurent. Valla, book 1. of Hiſtories.

ALexander, Emperour, in the year of the Lord, 904, as Sigebert writeth, was idle, being given to riot and Magick; He having demanded of his Juglers, Whether he was to live long? he received an anſwer, If he had taken away from the brazen Boar in the Theatre, his teeth and privy members. By which ſaying they did ſignifie, that he was given to gluttony and luſts, from the which, if he did not abſtain, he would haſten his death: that which fell out. For after bathing, yielding himſelf to banquets and ſports, a vein being broken, he dyed with an iſſue of bloud. Zonaras & Cedrenus.

SImeon, Duke of Bulgarians, had brought War on the Crobatians: it is told to Lacapenus, a Roman Emperour; there was an Image placed in the top of Xerolophus his vault, toward the Weſt, that was turned into the ſhape of Simeon; the head of which Image, if it be cut off, the death of Simeon ſhould not be far off. That being done, the ſame hour it was told the Emperour, he to have dyed of a pain of the ſtomach. Zonaras.

IN the Gades there is an old ſtone in the brink of the Sea, moſt excellently graven upon the paſſage with Saracens work, downward broad and ſquared; upward narrowed, and of ſo great an heighth, as a Crow is wont to fly on high; upon which is the Image of a man lifted up of Copper, raiſed up on his feet, having his face toward the South, and a great Club holding in his right hand. Which club, as the Saracens deliver, ſhall fall out of his hand, in the year in which a King to be in France, ſhall be bo[•]n, who in the laſt times ſhall ſubject all Spain unto Chriſtian Lawes. And ſtraightway as ſoon as the Saracens ſhall ſee the Club fallen, they ſhall all flee from their treaſures laid in the earth. The Saracens deliver, That Mahomet, while he was yet alive, built that Idol, and engaged a certain Legion of devils thither by the Art of Magick, the which holds it ſo ſtrongly, that it could never be broken by any, neither doth it ſuffer Chriſtians to come to it without danger, but onely Mahometans, and that Birds ſitting on it, it ſuddenly killeth them. Turpine of Rhemes, with Eufordienſis, chap. 68.

AMong the Biarmians, Laplanders, Bothnians, Finlanders, Northern people, there is this often kind of magicall divining: The Magitian goeth into a cloſet, content with one companion and his wife; he ſmiteth a brazen Frog or Serpent with an hammer, upon an anvil, with certain ſtroaks, and turns up and down hither and thither, with a muttering of verſes; and ſtraightway falling, is ſnatched into a trance, and layeth along for a ſhort time as dead. In the mean time he is moſt diligently kept by his foreſaid companion, leſt a fly, gnat, or any other living creature ſhould touch him. Being returned to himſelf, he ſheweth a ring or little knife, in token of his diſpatched embaſſage, and declareth unto his hires by certain ſigns what is done. Olaus, book 5. chap. 17.

JAnnes, the Maſter of Theophilus the Emperour, was wont to foretell things to come, by the propheſie and juglings of a baſon. When as ſometime the Barbarians making uſe of three Leaders, did annoy the Roman power, the Emperour bade him hope well. Between brazen Images, which were in Euripus of the Circle, a certain Image with three heads was reported to ſtand; Therefore Jannes commanded three brazen hammers to be framed, and them to be delivered to men of ſtrong hands, who at an appointed hour of the night, came with him unto that Image, and when he had commanded them, they ſhould valiantly ſmite the heads, while they, as it were, with one ſtroke and force ſhould caſt down on the earth thoſe heads. A great part of the night being now finiſhed, Jannes came with thoſe men unto the Image, and repeating a magick verſe, taketh away the ſtrength that was in the Image, he bade the men with all their force to ſmite the heads of the Image. By two of their moſt ſtrong ſtroaks, two heads of the Image ſhook off; the third ſtriking ſomething more ſlackly, he bended indeed, yet plucked not away the head wholly from the body. After the ſame manner was it done with the Captains of that Nation: For an inbred ſedition ariſing, two of the Captains were ſlain, the third received a wound, but not deadly. The Barbarians therefore being deprived of their ſtrength, returned home. Cedrene.

APollonius Tyaneus, when he diſputed in Epheſus, being almoſt ſeparated from his ſoul, and with inbent eyes, as if he had been in the preſent thing, ſaid often, Smite the ſinner Stephen, ſmite him: And at laſt added, The Tyrant is dead; who was heard with the great admiration of all that were preſent: afterward they received that on the ſame day, and the very moment of hour, Domitian the Emperour was ſlain at Rome, by a man whoſe name was Stephen, as Apollonius had then declared. Fulgoſus, book 1. chap. 9. & Xiphiline in Domitian.

STephen the Hagio-Chriſtophorite, (it is the name of an office) but for his wickedneſſe otherwiſe called Antichriſtophorite, after that he knew from the Devil, by Sethus a Magitian, deſtruction to hang over the head of Andronicus Comnenus, by him whoſe name had its beginning, [J. S.] he appointed Iſaac Angell, whom Andronicus deſpiſed as a low-ſpirited man, to be laid hold of, and firſt to commit him to cuſtody, and then by the Judgment of Andronicus the Tyrant, to kill him. Therefore entring into the Chamber of Iſaac in the evening, he commanded Iſaac to come down, and to follow him. But he delaying, he brought force. Iſaac defending himſelf, kills Stephen, and going into the Temple with his ſword drawn, he goeth up into that Seat where Manſlayers, explaining their wicked deed, deſire pardon from thoſe that go in and out. But a multitude of the City in great number, preſently flow together unto the Temple. The Uncle of Iſaac helpeth him in the ſame, Ducas, John, and his ſon Iſaac. Moreover, others intreat the mingled multitude which had ran together into the Temple, and afterwards did run to it, that it would ſtay with them, and help according to its power, thoſe that were placed in the greateſt danger. Thus therefore Iſaac finiſhed the whole night, that he might not think of the Kingdom, but might pray againſt deſtruction. But by earneſt ſupplication he obtained this, that a certain man of that company ſhut the doors of the Temple, and lights being brought in, he inſtantly perſwaded them by his example, that they would not depart home. When it was day, all the Inhabitants of the City of Conſtantinople were preſent, they all prayed God, that, Andronicus being driven away, Iſaac might enjoy the Empire. Andronicus, who was then abſent from the City, the murder of Stephen being known, did nothing elſe, but admoniſh the Citizens in a ſhort writing, that they ſhould ceaſe to attempt new matters. Whereof this was the beginning, He that hath puniſhment, is taken away. But in the morning, many running together, Iſaac is ſaluted Emperour of the Romans, when as one of the Church-wardens had put the Crown of Constantine the Great, which hanged over the Communion Table drawn down from the ſtairs, on his head, he was conſecrated. Now when as the Emperours horſes adorned with Golden trappings, were brought by the Croſſing of the Cionians, one being by a Horſe[•]rider pulled away by force, is taken, and is brought unto Iſaac. He, that horſe being Mounted on, departing from the great Temple, Andronicus giving counſell to himſelf for flight, entreth the Pallace, and the ſaluted Emperour is confirmed. Nicetas.

WIlliam Earl of Holland, King of the Romans, Friſia being ſubdued, when as nigh to a certain City he had found a Sepulcher adorned with wonderfull work, and did ask, Whoſe it was? The Citizens anſwer: None hitherto was buried there; but by ſome hidden deſtiny it is reſerved for a certain King of the Romans. When therefore the Conquerour did ride with a few men, ſeeking a place to turn aſide in, that he might bring back his army the more ſafely, he fell in the Ice. The Friſians who lay hid, break out and before the King could be holpen, being partly cut, partly choaked in his helmet, he periſhed. The Friſians thei[•] neighbours being called together, drive out the Hollanders, and ſlay them in the year of the Lord 1255. Thus by thoſe of the ſame Town, according to the Prophecy, the King is laid in that Tomb, in the ninth year of his reign. But his ſon Florentius, the fifth of that name, after twenty ſeven years brought his Fathers bones out of Friſia into Zeland, Medioburg; and laid them in a Monaſtery of Nunnes of the Praemonſtratian Order, founded by his daughter Richard[•], and increaſed by ſubſidies, in the year of Chriſt, 1282. Cuſpinian.

IN Northern Gothia two Tombs are ſeen, being huge Stones in the place of way-marks or Croſſes, having the bodyes of two brethren laid in them, unto whom it had been foretold by a ſoothſayer, in their firſt youth it ſhould come to paſſe that they ſhould dye by mutuall wounds given. To decline the deſtiny, they undertook a travell unto the fartheſt, and moſt contrary parts of the World. In their utmoſt old age, at length returning into their countrey, when as any one hoped his brother to have long ſince died, not far from the Town Jonacum, they met one another unknown, and Salutation being on both ſides given and received, they reſted under the next pine-tree. By and by their Dogs wrangling, they alſo brake forth, firſt to quarrellings, then to mutuall wounds, and drawing out their Soul, and acknowledging themſelves to be brethren, they dyed in mutuall embraces. Olaus, in his firſt book of Northern Cuſtomes. ch. 37.

SIgthune King of Swethland, while he offered ſacrifices to his gods at Upſala the Mother-City, an anſwer being received by the ſacrificers, he learned that by a fatall neceſſity, the higheſt deſtruction and death did hang over his head from the mettall of Gold, and therefore he was chiefly to take heed of it: by iron, or Steel, and other mettals he could never be forced or killed. Wherefore ſeeing he thought himſelf invincible, he attempted dangers of Wars. He had a moſt beautifull daughter, Gro; This, Schi[•]ld King of the Danes required to be a Wife to his Son Gram. But her father had already betrothed her unto a moſt Noble Champion, the brother of Sumblus King of the Finlanders. Therefore Gram thinking himſelf to be deſpiſed by Sigthune, being cloathed about with skins of wild beaſts, with great hazzard he came to the Pallace of Sigthune, obſerving a time untill the maid going forth, he might allure her unto a mutuall love, and being allured, and of her own accord willing, he might bring her away. Yet firſt, Beſsus his companion, through the greateſt force of wit, brought on the mind of the Virgin unto the love of his King. Therefore the maid nothing relenting, being brought into his Denmark, he loved with a great love, and begat of her Guthorme, afterwards King of Denmark, and a daughter, wife of Sibdager King of Norway. Sigthune the Father of the maid, ſuddenly taken away, follows the Danes with war, to revenge the wrong by weapons. Gram, carrying a club in a Giant-like manner, the which Gold being powred on it, he had made the weightier, ſlew Sigthune his father in law, too venterouſly approaching with his head, leaving by that deed, not an unprofitable inſtruction to the Kings of the Swedes, that they believe Gold is more to be feared then Iron. John Magnus, Book 2. Chapter 6.

IN the bed of Sempronius Gratchus, two Snakes were found, they afforded a ſad token. For it was ſhewn by the Soothſayer, if he had ſent away the male, his Wife muſt dye in a ſhort time; but if the Female, himſelf. The which when Sempronius had heard; loving Cornelia his Wife very much, he ſent forth the Female. He kept his Wife; and himſelf a little after departed out of life. Polydore Virgil, Book 3. Of Wonders.

M. Marcellus being inflamed with the glory of the Syracuſans being taken, and Hanniball; they being forced, firſt to flee from him before the walls of Nol[•], endeavoured with the greateſt diligence, that he might either ſtrike down the Army of the Carthagenians in Italy, or might drive them out of Italy, and by ſolemn ſacrifice he ſearched out the pleaſures of the gods. Which firſt ſacrifice fell down before the little hearth, his liver was found without a head, the next had a double head of the liver. Which things being looked into, the ſoothſayer anſwered, the entrails pleaſed him not, becauſe the firſt appeared maimed or mangled, the ſecond too joyfull. So M. Marcellus, that he might not attempt any thing raſhly, the night following, daring to go forth with a few, for ſeeing or viewing ſake, being incloſed with a multitude of his enemies in Brutia, he equally brought a great grief, and dammage to his Country by death. Valerius, [•]ock 1. chap. 6. & Plutarch. in Marcellus.

ANiharis King of the Longobards, brother of Garibald, King of the Bavarians, [•]oo[•] Theodelinda his bride in the Veronian field. Not far from thence, a tree being ſtruck from Heaven, Agigulph Duke of the Taurinians, a ſoothſayer being asked Coun[•]ell of, received an anſwer. Theodelinda the Virgin to marry Antharis; but a little after, to be a Widow, for Agilulph. The iſſue confirmed the promiſe of the Sooth-ſaying. For Antharis, when he had fairly reigned ſix years, was taken away by poyſon at Tiotnam. The Longobards gave power to Theodelinda his Wife, for her mildneſſe, and too much courteſy, that it ſhould be lawfull for her to take that Husband whom ſhe deſired, and they promiſed they would have him for their King. But ſhe choſe Agilulph. The Marriage was ſolemnized at Mediolum, where by the agreement of all, he is declared King of the Longobards or Lombards. Bonfine, Book 8. Of the firſt Decade.

BAtabaces in the Cimbrian War, a Prieſt of the great Mother [•]dea, came to Peſſinunt. This man brought word that the goddeſſe had ſhewn him in his paſſage, that a victory and great glory of war was to come to the people of Rome; When there was an approvement of the Senate, and it had decreed a Temple to the goddeſſe for Victories-ſake: A. Pompey Tribune of the common people forbade him going into the aſſembly, that he might utter theſe things to the people, calling him jugler, and with diſgrace drave the man out of the place of their Common-pleas. Which thing moſt of all commended his ſayings. For aſſoon as the aſſembly being diſmiſſed, Pompey returned to his houſe, ſo great a force of a Feaver poſſeſſed him, that it was manifeſt to all, and much ſpread abroad, that he died within the ſeventh day. Plutarch. in the life of Marius.

L. Sylla being returned out of Aſia againſt Cinna and Marius, he tells that in Silvina of Pontium, Servus a mad man to have ſpoken to him, who ſaid he ſhewed to him from Bellona, that he ſhould have the Palme or conquering Crown, and Victory of the War. The which unleſſe he ſhould perfect, the Capitoll was to be burnt: and that happened on the ſame day, which he had foretold, which was the day before the Nones of the fifth Moneth, which now we call July. Plutarch in Sylla.

CReophilus in the bounds of the Epheſians, ſaith, thoſe that built Epheſus, when they were greatly in doubt of the place at length they ſent unto the Oracle, thoſe which ſhould ask, where the City was to be placed. But the Devil anſwered, Where a fiſh had evidently ſhewn, and a wild Boar had taught. But there is a report, that where the Fountain now called Hypelaeus, is, and the holy Haven, certain fiſhermen provided a dinner. Then a certain one of the Fiſhes leaped out together with the dead coals, and fell down into a bundle of Chaff; a green turf is preſently inflamed, in which a wild boar by chance lay hid, who being much affrightned with fire, ran through a good part of a Mountain, even thither where Trachea is now called, and fell down, being wounded with a dart, where now the Temple of Pallas is erected. Then the Epheſians poſſeſſing the Iſland, when they had inhabited it twenty and one years, in the twenty and ſecond they built Trachea, and afterward Coriſsum, and there raiſed up the Temple of Diana in the market-place, and of Pythius Apollo, in the haven. Athenaeus, Book 8. chap. 11.

THere was among the Locrians a wooden Dog, having ſuch a Hiſtory. For a lot was rendred unto a certain Locrian, there he ſhould build a City, where a wooden Dog had faſtned a biting on him. For which cauſe when he had ſailed unto the other ſhore of the Sea, he trod upon a (kunosbaton) that is, a Dog, buſh or bramble, a kind of thorn, from thence when he thought the Oracle to have an end, he built the Cities, which the Locrians call or eſteem Ozolae. Coelius, Book 17. chap. 28. out of Athenaeus Book 2. chap. 33.

LEonides in his fourth book of the people of Attica, ſaith, when Thymaetes the younger brother, who was a baſtard, had beheaded Aphidantes, King of the Athenians, he himſelf reigned at Athens. Whereby it was brought about, that Melanthus the Meſsenian a baniſhed man from his Country, received an Oracle, where he was to dwell, to whom it was anſwered, where it ſhould be received for gifts from gueſts, ſetting feet and heads before him in a ſupper, the which afterwards happened in Eleuſina. For when as they had a certain ſolemn feaſt according to their countrey manner, and had ſpent all the fleſh, and the feet onely, and heads had remained, theſe very things they brought to Melanthus. Athenaeus, Book 3. chap. 9.

BYzantium, before called Lygos, was built by the Lacedemonians. Pauſanias being Captain in the moſt narrow Sea of Europe and Aſia, unto whom it was ſaid by the Oracle of Apollo Pythius, that they ſhould place it againſt blind ſeats, that is the Megarians; who built Chalcedon in a barren ſoyl of the Countrey, a wealthy bank being let paſſe. Strabo, book 7. This City, Conſtantine the Great, who paſſed over the ſeat of the Empire, from the City of Rome into the Eaſt, to reſtrain the inroads of the Parthians, compaſſed with new walls, being warned from God, and adorned it with moſt high Towers, and ſtately buildings, that it might be thought rather the habitation of gods than of Emperours. This City, when the Emperour would name Nea, the common people from the builder called Constantinople. Cuſpinian.

THere is a report, that a Wonderfull meeting of a Sow that had piggs, made a divination to the Trojanes of building a City, who, Aeneas being Captain, had come into Italy. They ſay ſhe was great with young, and to have come to the Altars, being ſtrucken with the hands of the ſacrificers; thence, to have ſit down on a little Tomb, four and twenty furlongs from the Sea, in a place ſurely hideous, and very difficult. Aeneas mindfull of the Oracle, followed the Sow aloof off, with a few that were by chance preſent, leſt being nigh the trace, ſhe ſhould turn from the deſtinous way. But then contemplating the nature of the place, when as he perceived nothing in it which might invite him to the tillage of it, being doubtfull in his counſell, he was vexed, neither could he bring it into his mind, that ſuch unfit ſeats were ſhewn him by deſtiny. And he was now late buſied in adviſing of that one thing, whether he ought to be there, or ſhould go as yet farther. When as from the next place a voice without an Authour, was given, which commanded the Trojans to remain there. Onely they ſhould go forward to build, other things they ſhould leave to the deſtinies. Others are Authours, that the ſhape of houſhold gods was here in a dream ſet before the eyes of Aeneas, by which he was commanded to fortify the place. But whatever kind of Oracle that was, it is a certain report, that the Sow being the day after found with a numerous company of young, which ſhe had brought forth in the night, to have confirmed the truth of the Oracle. The Tomb therefore was fenced with work done in haſte, in which afterward Aſcanius, who ſucceeded his Father Aeneas, built the City Alba, that is, white, ſo called from the colour of a Sow. Sabellicus, Book 7. Of the first Ennead.

TArquinius Superbus, or the proud King of the Romans, began to found the Temple of Jupiter, Juno, and Minerva, vowed by his grandfather in the Sabine Warr, in the high and rocky part of the Tarpeian hill, the roughneſſe of the place being firſt corrected. But when he had determined to conſecrate the floor, according to the cuſtome, and the compaſs of this ſpace had embraced certain Chappels of moſt ancient work; which becauſe they were to be unhallowed, that the workmen, all fear of Religion being taken away, might demoliſh, they ſay, that then there were mockings of evil Daemons, or devils, that other power had yielded up their divination to Jupiter, and the Goddeſſes, onely Terminus (ſome add alſo Juventa) could not be moved from their ſeat: And that thing being taken for a token of a ſtable, and remaining Empire; A chappel to have afterwards remained unmoved in the middle part of the Temple. There is alſo a certain greater wonder offered to the workmen. A man's head was found with a freſh gore, by thoſe who wrought in the loweſt part. Tarquine (for none thought not that to be wonderful) asketh counſel of houſhold-prophets. Theſe referring all the praiſe of that kind of learning unto the Hetruſcians, brought tydings to the King, that he ſhould ſend into Hetruria to enquire. The Hetruſcian Prophet anſwered, It would be, that the Tower of the Empire, and the head of affairs ſhould be there, where that wonder had appeared; and now from thence, the place began, from Tarpeium, to be called the Capitol. Sabellicus, book 5. Ennead. 2.

ALexander the Great, moving his Camps from Troas, came to the Temple of Minerva. There is a Prieſt, Alexander by name, when he had ſeen before the houſe of Ariobarzan, who was Preſident of Phrygia, an Image ſtruck down on the ground, and other ſtrange ſights of no ſmall moment, he came to the King, and in a great horſe-exerciſe, confirmed, That he ſhould be a Conquerour; eſpecially if he did joyn his companies in battel about Phrygia. He added thereto alſo, That he ſhould kill the Captain of his enemies with his own hands: But all thoſe things were ſhewn to him by the gods themſelves, and chiefly from Minerva, which was to be an help to him for the performing things proſperouſly. Alexander received the foretelling of this Prieſt with a joyfull mind; and preſently honoured Minerva with moſt large ſacrifice, and dedicated his bucklet unto her, and by and by brought out another that was moſt firm for him: With which he being armed, entred the firſt fight, where he carried away a famous victory. Diodore, book 17.

WHen the Grecians had gathered Ships together in Aulis, a Haven of Eubaea, to go to Troy, and an Altar being built, they ſacrificed under a Plain Tree; a Serpent of a wonderful bigneſſe creeping under the Altar, went up into the top of the Plain-Tree, and incloſing a Sparrow's neſt hanging on an outmoſt bough, he devoured eight young ones, and the mother her ſelf taken by the wing, and preſently himſelf ſtiffned into a ſtone. Calchas, a Prophet, interpreted the divination. The Greeks ſhould beſiege Troy nine years in vain, at length in the tenth year to take and overthrow it, the glory of ſuch a deed to remain for ever. Ulyſses in Homer. Iliad. 2. repeats the Hiſtory.

ALexander the Great, aſſaulting Gaza; a Crow flying over, a certain turf or lump of earth being let down from on high, ſmote the ſhoulder of Alexander, and then ſitting on a Towr beſmeared with ſlime, ſhe being infolded by the tough matter, was taken by the wings. Plutarch ſaith, ſhe ſate in an Engine, and there, being enſnared in a knot of ropes, to have ſtuck faſt. Ariſtander the deviner beholding that thing, ſaid it would be, that the City would be in a ſhort time taken, but it is a danger, leſt ſome wound the King would receive that day. And both indeed happened. Sabellicus, book 4. Ennead. 4.

COelius Pontius, when a Pye had ſate on his head, declaring the law, and the Soothſayers had anſwered, the Bird being let go, there would be a victory of the enemies; but ſhe being killed, of the Commonwealth; yet he who had oppreſſed it, ſhould dye: he preſently killed that bird. From which it fell out, that Coelius himſelf, with fourty others, was ſlain. Volatteran. book 14. chap. 2. Anthro pol.

ALexander the Great, an Expedition into Aſia being undertaken, after he moved to the Warr, both other wonders of the gods were ſhewn, and alſo a ſign of Orpheus at the hill Libethrum, there was a Cyprus Tree, which iſſued forth about that ſeaſon with a plentiful ſweat. All being affrighted with that wondrous ſign, Ariſtander bade him be of good courage, he ſhould carry on thing never to be blotted out, and famous, which ſhould afford much ſweat and pains to Poets and Muſitians, ſinging them forth. Plutarch, in Alexander. The ſame Alexander beſieged Tyre now the ſeventh moneth, and while he refreſheth almoſt the whole Army from their former labours, but brings a few to the walls, that his enemies might not have reſpite, Ariſtander the diviner, ſacrifices being ſlain, when he lookt into the intrails, he confidently affirmed by the Crow, That that City was without doubt to be vanquiſhed. Which receiving his ſaying with a mock and laughter, becauſe it was the laſt day; the King ſeeing him troubled, and favouring alwayes his Propheſies, forbade hereafter, that to be numbred the thirtieth day, but the twenty eighth of the moneth; and a ſign of the Trumpet being given, he ſet upon the wall more ſharply, than from the beginning he had begun to do. When the City was not ſloathfully aſſaulted, neither thoſe that were in the Camps were at reſt, but ran together to bring help, the Tyrians were broken, and Alexander took the City that day. Plutarch, in Alexander.

THe Syracuſans being beſieged by Nicias, went up to the Temple of Hercules, becauſe they had not a long time performed ſolemn rites to Hercules, and they offered ſacrifice. The Prieſts being Soothſayers, declared unto the Syracuſans joyfull intrails and victory, if they did not begin the conflict, but beat back their force. For Hercules in defending himſelf being firſt forced, overcame all. And ſo going forward, they made a very great and ſharp Sea-battel in the very Harbour, and overcame the Athenians. Plutarch in Nicias.

L. Sylla, when he was ſent with an Army to the Sociall War, at Laverna, a tempeſt lighted into a great boſome of earth, and out of it a great fire brake, and lifted up a light flame to Heaven. But the fortune-tellers told, That an excellent man, and excelling in beauty, and famous, was to let looſe the City unto preſent ſtorms, when he had taken the higheſt command. Sylla ſaith, this man to be himſelf: For a ſhining hair of a golden colour is peculiar to his face. But he would not bluſh if he take virtue or valour to himſelf, ſo great and famous deeds being done. Plutarch in Sylla. In the ſame Warr, when he ſacrificed before the Pretor's houſe, he ſuddenly beheld a Snake ſliding down from one part of the Altar, which being ſeen, he forthwith by the encouragement of Poſthumius a Soothſayer, drew forth his Army for the Voyage, and took the moſt ſtrong Camps of the Samnites. Which Victory laid the ſteps and foundation of his future and moſt large power. Valer. Max. book 1. chap. 6.

P. Scipio Africanus, when he had found that Army which laid Carthage equall with the ground corrupted, he amended it. But they report, the hilt of his ſword ſpringing with much blood, to have foreſhewn the end of the War: the which, when it was oftentimes wiped off, a little after it was more bloudy: For that monſtrous thing, ſaid the Soothſay[•]rs, doth ſignifie a great ſlaughter of the enemies. Suidas.

THey report, That ſometime the head of a ramm with one onely horn was brought unto Pericles out of the field; and Lampo the Prophet, as ſoon as he ſaw the ſtrong horn, and firm, ſprung out of the middle of his forehead, to have ſaid, The power of two factions that were in the City, of Thucydides and Pericles, were to be brought unto one, with whom this wonder had happened. But Anaxagoras, when he had diſſected the bone of the head, to have ſhewn, that the brain filled not up its ſeat, but in manner of an egg, the ſharp part to have rolled out of the whole ſhell, in that place, from whence the root of the horn drew its beginning. And indeed they who were preſent, had, at the preſent, Anaxagoras in admiration: a ſhort time after, Lampo, when as the wealth or ayds of Thucydides being broken, the whole Common-wealth had fallen back into the hand of Pericles. But both of them might conconjecture rightly, as well the Naturaliſt, as the Prophet. The one, who well followed after the cauſe; the other, the iſſue; for it belonged unto his office to conſider whence it had proceeded, and how it had ſprung forth; to this man, to foreſhew, what there was at the time of its nativity, and what it ſhould betoken. Plutarch in Pericles.

BEfore the time that Alexander the Great ſet upon the Perſians, they ſay Darius (when he firſt began to reign) commanded the Perſian ſheath or ſcabberds for their darts to be made after that faſhion which the Greeks at that time uſed, and then many of the Chaldean Prophets foretelling, That the Empire of the Perſians ſhould be tranſlated to them, of whom he was King, he imitated the faſhion of their ſheaths for darts. It happened accordingly; for Darius being overcome and taken by Alexander, the Empire of the Perſians was tranſlated to the Greeks. Sabellicus, lib. 4. Ennead. 4.

THe Buckler of Maximinus the Father being ſet on fire by the Sun, and his Spear being ſtruck by a Thunder-bolt, was cloven through the Iron and all, from the very top to the bottom thereof; from which the Soothſayers gathered, That there would ariſe out of that Nation, Emperours of the ſame name, who would continue but for a ſhort time: Which came to paſs; for the Father and Son, called by the name of Maximinus, in a ſhort ſpace after ruled the Empire together. Sabellicus, lib. 1. cap. 4.

DIon prepared a Navy of Ships in Zazinth againſt Dionyſius; Miltas, a Theſsalian Prophet, obſerving a Martinel or Martin, which flying amongſt the ſhips, lighted upon the very top of the ſtern of the ſhip wherein Dion was: thereby was cauſed to fear, (as he privately told his friends) that the magnificent things which he was about to perform when they had flouriſhed a ſmall time, would decay and come to nothing. Plutarch. in Dion.

DIonyſius Syracuſanus was put away by the Tyrant Dion, at which time an Eagle ſnatched from one of his guard a Lance, wherewith ſublimely mounting, at length ſhe let it down into the deep; whereupon the Prophet ſaid, That the Eagle was the miniſter of Jove, and that the Lance was the Enſign of principality; and therefore he concluded, That the Prince of the gods would work the ſubverſion of the Tyrant. Plutarch, in Dion & Theopomp.

WHen Croeſus, King of the Lydians, fought againſt Cyrus King of the Perſians with equal ſucceſs, and ſtaying at Sardis; upon a ſuddain all the Suburbs were filled with Snakes, which the horſes while they were going to graſs, devoured; they whom Telmiſses conſulted about what happened, ſaid, That there would come a forreign Army which would overcome the Natives; for, ſay they, a Snake is a child of the earth, and a Native; but a horſe is an enemy, and ſtranger. In the mean time, Croeſus was taken of Cyrus, and ſtript of his Kingdom. Herodotus, lib, 1.

WHen Dion was about to raiſe Warr from the Iland Zazinth, againſt the Tyrant Dionyſius, at the ſolemn vows and ſacrifices, the Moon was eclipſed; moreover, ecliptick circuits, and the ſhadow which m[•]eteth the Moon, was no ſtrange thing to Dio, who thought the Earth the object of the Sun: but becauſe he deſired to elevate the minds of his aſtoniſhed Souldiers, he called for M[•]ltas the Theſsalian Prophet, who when they were all called together, made a learned Oration, wherein he adviſed them to be of good courage, and aſſure themſelves of great ſucceſs; for that god had declared himſelf defective by the eclipſe, by reaſon of the preſence of their illuſtrious Leader; and that there was nothing more illuſtrious then Dionyſius the Tyrant, by the glorious ſplendour of whom, they ſhould overcome the Sicilians as ſoon as they ſhould there arrive. Theopompo Plutarch. in Dio.

THe Sacrifices offered by Dionyſius the younger to the gods, portended great prodigies, at that time when he moſt tyrannically put away Dion, the Sea was ſo high by a tide, that it overflowed the Caſtle; yet within four and twenty hours the water was ſo ſweet, that it was potable, and that many who taſted thereof, declared the ſame: Which thing Plinius remembers, in his book 2. cap. 100. Swine brought forth piggs that had all their parts, but that they wanted ears; the Prophets expounded that, to portend defection and rebellion, and that the Citizens ſhould be no longer obedient to the Tyrant; and that the ſweetneſs of the water ſignified a viciſſitude to the Syracuſians, by alteration of their ſad and heavy times, into better and more comfortable. Theopompus and Plutar. in Dion.

ACtius in Bruto writeth, Tarquinius Superbus had a dream to this purpoſe, That a Shepherd came to him and brought him two Rams, and that he immolated one of them, and that he ſaw a ſurvivour, who ruſhing upon him with crooked horns, he was with a ſuddain impetuous force caſt proſtrate upon the ground upon his back, and caſting his eyes towards Heaven, he perceived the Sun to paſſe through a new orbe and unaccuſtomed way; which when he had related to Interpreters, they adviſed the King to take heed, leſt he whom he accounted rude, a beaſt and monſter, being armed with wiſdom, ſhould drive him out of his Kingdom; and that what was ſhewed him by the Sun, portended a change to the people: which happened accordingly; for Brutus, whoſe brother the King had oppreſſed, and whoſe wit he but ſported and mocked at, drove away the King, and Kingly Title; and the Roman State was ſo altered, that inſtead of one perpetual King, it begun to have yearly two Magiſtrates. Petrarcha de Somniis, ex Ciceronis, lib. 1. de Natura Deorum, Accii Bruto.

HIppocrates, the moſt valiant Duke of Athens, being alone, chanced to ſee at Olympia, a ſight portending ſtrange things; for when he had immolated the hoſt, the pots (as they were ordered) were full of fleſh and water, and without any fire put to them, grew ſo hot, that the water boyled over: which portent, Chilon the Lacedemonian, who by chance came thither, beholding, firſt perſwaded him, that he ſhould not bring his Wife thither, being fruitfull. Secondly, if he had a Wife, that he ſhould put her away; and if ſhe had born him ever a ſon, he ſhould reſign him: but Hippocrates not obſerving the counſel of Chilon, but promoting his ſon Piſiſtratus, he invaded the Tyrant at Athens. Herodot. l. 1. Sabel. l. 6. Ennead. 2.

AT Thebes in Boetia, in the Temple of the Law-giving Ceres the time when by the conduct of Epiminundas, the people of Leuctrica overcame the Spartanes, the Spiders had woven white webs about the Valleys, the Macedonians now by the conduct of Alexander the Great, invading the Coaſts, there preſently appeared ſights portending ruine and deſtruction to the City, all things were filled with black workmanſhip. Pauſanias in Boeoticis. This ſign was three moneths before Alexander came to Thebes, about that time, the Statues which ſtood in the Common Hall, were ſeen to ſend out of the huge gravings abundance of ſweat, beſides theſe things, it was teſtified to the Magiſtrates, That the Pond or ſtanding Lake which was at Oncheſtus, ſent forth a noyſe like to the Lowing of Cattle, and that there was in Dirces a certain horrid bloody ſhape, which ſwimmed upon the water, and there were not wanting ſome of Delphos, who ſaid, That the top of the houſe which the Thebans built, appeared to the Phocenſian people to be full of blood; the Prophets ſaid, That the Web did portend the gods migration from the City; the ſhape of the Heavenly bow, perturbation, and various ſorts of moleſtations; the ſweat ſent from the Statues, extream loſſes; and moreover, the blood which was ſeen to appear in many places, ſhewed, that bloody ſlaughter would enſue at Thebes. Diodor. lib. 17.

AT Saguntum, before it had ſuffered the miſery which Hannibal afterwards inflicted upon it; amongſt many and daily monſtrous ſights which were ſeen, A child which was almoſt born out of his Mothers belly, returned back to the Mothers womb again: Which Prodigie, the prophets ſaid, did foreſhew a deſtructive Warr, imminent and fatal deſtruction; ſo that it was utterly overthrown by ſlaughter. Alex. lib. 2. cap. 31.

ARchilaus, Tetrarch of Judea and Idumea, was ſent for, being accuſed of Tyranny by Caeſar, to Rome; who after hearing the accuſations of his enemies, and his own defence, baniſhed him to Vienna in France, and taking all his ſubſtance from him before he exiled him, in the tenth year of his Government; before he was ſent for to Rome, he told to his friends this Dream; He ſaw ten ripe ears of corn full of wheat taken away by Oxen; and conſidering that his dream was worthy to be taken notice of, he conſulted with interpreters of dreams concerning it; who diſagreeing concerning the meaning thereof, Simon, one of the Eſsaei, to wit, one that abſtained from fleſh, wine, and women, as all the Jews of that Order did, (making an apologie) ſaid, That this viſion did portend change to Archilaus, and that to the worſe; for that Oxen did ſignifie miſery, becauſe this kind of creature is under continual labours; and furthermore, it foreſhewed mutation of things, becauſe the ground being turn'd by the labour, retains neither the ſame place nor form; but thoſe ten ears of corn, ſhew the number of ten years, for that they go about by annual turnings, and that immediately there would enſue an end of the domination or rule of Archilaus: ſo did this Jew interpret the dream. Five dayes after this viſion, Caeſar ſends a procurator to Judaea to ſummon Archilaus before him, Joſeph. l. 17. c. ult.

AT the Palatine houſe of Mediolanum, ſeven dayes before the Lievtenant Governour Barnabas was taken by his Coſen Galeacius, there was ſuch vehement lightning, that the hangings of his Inner Chamber were burnt with a Thunder-bolt, and his Enſign being a marble Viper, was ſhattered in pieces. A Prophet then, a domeſtick, whoſe ſirname was Medicina, in the nones of May, obſerved the unhappy conjunction of three Stars, (he had formerly predicted much) and then he endeavoured to retain him whom he ſaw running precipitately towards his deſtruction, which was thereby threatned; but ſuch was the hidden power of his fate, that he went on his way, being wretchedly infatuated. Jovius in Barnaba.

ZEnon the Emperour hearing of the diſcomfiture of his Army, lees into a little Caſtle ſited upon an hill, which the people called Conſtantinople; which conſidering immediately after his coming thither, he with ſighing ſaid to his company; Poor man, Is it the ſport of the gods, who have thus deluded me? for the Prophets did confidently affirm, That it behoved me to be at Conſtantinople in the moneth of July; whereupon I thought I ſhould have been in the City, but (poor wretch as I am) I am onely in this little Hill, which beareth the like appellation.

A Certain man called Harold, who bragged that he had a familiar ſpirit; told Frederick the ſecond that he ſhould die in the Florentine field; Therefore, in that his laſt journey from Thuſcia to Apulia, he uſed all poſſible care to avoid it; but falling into a grievous Feaver, he was forc't to lye at the Caſtle of Apulia, ſix miles diſtant from Luceria (which they call Florentinum) aſſoon as he remembred the prediction of Hariolus, and the name of Florentinum, he perceived that the end of his life was at hand. Collenutius, l. 4. Hiſtoriae regni Neopolitani.

CErtain Writers affirm Ezelinus a Roman, and Albericus brethren, bloudy and fierce men to have been the ſons of Adebheida, a Lady of the Noble bloud of the Tuſcans, of ſo high a wit and diſcretion, that (beyond belief) as well by obſerving the Heavens and Stars as Magicall Art, ſhe foreſaw things to come. Many Predictions which accordingly fell out, were demonſtrated to her Husband and Children, and eſpecially this one; That on the day of her death, ſhe pronounced three Verſes in manner of an Oracle in which ſhe cha[•]ted forth the might, and progreſſe, and the very place of the death of her ſonnes, and it appeared by the events nothing of the Propheſy but came to paſſe. Now I ſhall ſay nothing of Albericus, whereas Ezelinus was admoniſhed to take heed of Caſſanum, being ignorant thereof by reaſon of the obſcureneſſe of the place, he ever moſt ſtudiouſly avoided the Caſtle Caſsanum, bordering upon the Paduans and Hetruſcians, ſuppoſing it the fatall place; at length after he attained the age of ſeventy years, whilſt with all his might he warred againſt Mediolanum, his terrible and inſolent ſpirit making him hated by almoſt all the Longobards, he was by them circumvented, for having paſſed the bridge, and finding himſelf in extream ſtreights, and inquiring the name of the place, aſſoon as he heard Caſsanum named, and remembring the confuſion threatned by it, clapping his ſpurs to his Horſe, he ran headlong into the River before him, murmuring to himſelf, O inevitable fate, O my Mothers preſages, O how was Caſsanum hid from me! And before he could well ſwim over the River, he was fallen upon by an innumerable Army, who had poſſeſſed themſelves of the brink and bankſides of the River. Petrarcha.

MAchabaeus King of the Scots, fearing Magduffus, being admoniſhed by Soothſayers, was told by a woman a Fortune-teller, that he ſhould not fall by the hands of any man that was born of a woman, and that he could not be overcome before the wood Bernen were carried to the Caſtle Donuſinna, which was a great way diſtant. Therefore he falſly thought himſelf invincible, and free from all ſtratagems and deceits of his enemies, having cut down the wood Birnen, and carried every ſtick to the Caſtle, wherewith he compaſſed the Caſtle the day before he was overcome: to be ſhort, he was ſlain by Magduffus, who was not born, but cut out of his Mothers belly. Cardanus de rerum varietate. Lib. 16. cap. 93.

ANtonius of Leva animated Charls the fift, Emperour, to war upon on France, and undertook to be Generall of the Army, although he had been informed by the Oracles, that he ſhould be afflicted with cruell ſickneſſe, dye in France, and reſt at the Church of St. Dionſiyus, which he interpreted ſhould come to paſſe by his extending his Victory to Paris it ſelf; but it fell out far otherwiſe. For the Caeſarian Army which he led, was waſted with a Flux, and he, ſpent by watchings and griefs, died near the City Narbo in France, and was buried at Saint Dionyſius. Sabellici ſupplementum, 20.

AMilcarus, Duke of the Carthagenians, beſieging the Syracuſians againſt Agathocles, was told by a Sooth-ſayer (who gathered this conjecture by the obſervation of the entrals of beaſts) that the next night after he ſhould ſup with the Syracuſians, who when he conceived he ſhould have obtained Victory over them, by a ſally which they ſuddenly made out of the City, took him Priſoner, and carried him to ſup with the Syracuſians, contrary to his will, where by cruell torments he died.

THe Velitri conſulting an Oracle there, where Caeſar was born were anſwered long before from the top of the wall, which by its height threatned heaven, that one who ſhould be born in that Town, ſhould be a great commander in the World, in confidence: whereof the Citizens did immediately, and long afterwards, make war againſt the Romans; at laſt by what afterwards they ſaw, it appeared that by what was ſhewed, the might of Augustus Caeſar was portended. Suetonius.

HAdrianus Cornetanus Cardinal, not drawn thereto by malice but an ambitious deſire of reigning, looked after the death of Leo the tenth: For he conceived an aſſured hope of obtaining the Papacy by the Oracle of a fortune-telling-woman, who telling to him, asking fortune of her, many things paſt of his publick and private fortune, moſt exactly true: ſhe alſo conſtantly affirmed that one Hadrian, an old man, of obſcure birth, a great and ſtudious Scholler, who by degrees obtained ſacred honours by his own merit, and not by the favour of great men, aſſoon as Leo departed this life, would ſucceed him in the Papacy: all theſe deſcriptions he conceived did congruouſly and apparantly belong to him. For he was born at a poor Village called Cornetus, in the coaſts of Tuſcany deſcended of a poor family almoſt ſordid, onely by the benefit of his learning, attaining the dignity of ſacred orders. The Oracle of the old Woman proved true, but Hadrianus the Cornetanian was deceived, for he did not ſucceed Leo; but one Hadrian, an old man, a Batavian, ſon to a poor labourer, being illuſtrious by his learning, after Leo, obtained the prodigious felicity of the Papacy. Jov. in Leonis vita, lib. 4.

WHen Alexander the Great, determined to fight againſt the chief City of the Oxodracian Indians, a certain man called Demophon, being one of thoſe that uſed to make oſtentation of predictions, came to the King, and told him, that he had obſerved by Augury, that there was great danger portended to him by reaſon of a wound which he ſhould receive in fighting againſt the Indians, and therefore he admoniſhed Alexander to divert his intention from invading that City: who rebuked him for going about to apall the courage of valiant men, and providing all things neceſſary for his March, he leading a great Army, arrived at the City, and intending to ſtorm it, he placed his Artillery againſt it, and making a breach in the wall, broke into the City, killed many, and purſued thoſe that fled to the very Caſtle; and whilſt the Army of the Macedonians were ſeeking to ſcale the Walls, He, without any cunctation, ſnatching a ladder, and artificially bearing his buckler over his head, he falls a ſcaling the wall, and uſed ſo much celerity therein, that before the drowſy Barbarians could get to the wall to defend it, he got to the top thereof: the enemies durſt not approach to grapple with him, but put him hard to it by Darts and Arrows which they threw and ſhot at him. The Macedonians with two ladders which they had reared to the Wall, did oft endeavour to ſcale the wall, and relieve Alexander, but were ſtill repulſed by the enemy. Wherefore he being deſtitute of any help, alone, and loaded with defenſive and offenſive Arms, leaped into the very Caſtle, and moſt valiantly defended himſelf againſt the Indians, who violently ran about him, but he ſeeing a tree near the Wall, ſtepped unto it, and leaning his back to it, made it ſo much his defence, that they could not come about him; and now laying about him at his enemies by dint of ſword, though he ſhewed great courage by his moſt valiant deeds, which, like a Royall King, to the aſtoniſhment of his enemies, he demonſtrated, inſomuch that he ſeemed to deſire nothing but a glorious death, receiving many ſhots and blows upon his helmet and buckler, yet at length an Arrow which was ſhot at him, lighted a little under his pap or breaſt, and there ſticking, he was conſtrained by violence of his pain to fall upon his knees; which an Indian who was enraged by a wound which he had received from him ſoon perceiving, furiouſly marched to him, and fell upon him, but was by one blow with his ſword ſuddenly diſpatched. The King then catching hold of a bough of the Tree within his reach, helped himſelf off his knees, and begun to provoke his enemies to fight; in which interim Peuſestes, one of the Squires of the Kings body, ſcaling the Wall, was the firſt that came to the defence of his Prince, and after him many more, who put the Barbarians to flight, and delivered Alexander from further danger. Diodorus, lib. 17.

A Certain ſervant, a Syrian, born in Apemea, whoſe name was Eunus, who delighted in Magicall enchantments, and circulatory legerdemains, ſerved amongſt the Eunenſians in Sicilia. This fellow would take upon him that he could by inſtinct and revelation from the Gods, who appeared to him in his ſleep, tell things to come; ſhortly after, he bragged that he could foretell future events, not onely for that the gods appeared to him aſleep, but alſo waking, and that they plainly told him of things to come: when as by many of his Propheſies, he was found a notorious liar, yet in the mean time ſome things came to paſſe according to his predictions, which was a reaſon that no man queſtioned him for his falſe Prophecies, but what he chanced truly to foretell, was ſo obſerved and applauded, that the people ſhortly had a high eſteem of him; at laſt he deviſed to blow a flame of fire out of his mouth with a certain fanatick fury, he Propheſied like as it had been one of the Prieſts of Apollo, to which purpoſe he had a nut, or ſomething of like nature bored through, in which he put fire, and combuſtible matter to nouriſh it, and putting it into his mouth, and blowing, ſometimes ſent forth ſparks, and ſometimes flames, this fellow was uſed before any defection, to brag that the Syrian goddeſſe did appear to him in his ſleep, and tell him that he ſhould obtain regall dignity; and he did not tell this onely to the ordinary ſort of people, but likewiſe he daily related the ſame to Antigines the Eunenſian his own Maſter: his relation rayſing much laughter, and Antigines taking great delight in his prodigious lies, had him as a jeſter to wait upon him at his feaſts, and would enquire of him concerning ſtate-affairs, and what would become of all the company, and when he anſwered them all with great confidence, and promiſed that it would come to paſſe, that he ſhould ſhew great lenity and clemency to his Lords, he rayſed great laughter amongſt them. The common people rayſing a tumult, come to this Eunus, and asked him if the gods favoured their enterpriſe: he approving the thing, perſwaded them to go on therein, and preſently four hundred of his fellow ſervants, taking him for their Captain, brake into the City, and made ſuch a horrible ſlaughter, that they ſpared not very ſucking Infants, and this was the beginning of the ſervile Warre which made ſuch horrible deſtruction in Sicily, that Rutilius at length with much ado, made an end of it. Diodorus Siculus, lib. 34.

WHen at the Thermopilae long Mountains paſſing through Graece to the Egaean Sea, three hundred Lacedemonians were to fight againſt Xerxes, Megiſtias Acarnas, a Propher of the race of Melpodes, told that it was apparent, That death was imminent over all their heads; though Leonides offered openly to diſmiſs him, that he ſhould not undergo ſuch hazard of his life, yet he would not depart, but alſo cauſed his onely ſon to go along with him, and be a Souldier; all the reſt of his fellow-Souldiers which were diſcharged of their ſervice, went their wayes; the Theſbienſian and Theban Souldiers went on, and continuing with the Lacedemonians, they all periſht together. Herodotus, lib. 7.

WHereas it was often given out as an Edict, That whoſoever either privately or publickly did predict or foretell the death of any man, ſhould ſuffer death; at length Domitian the Emperour commanded Aſcletario to be burnt, and Larginus Proclus to be hang'd, for that they foretold the day of his death: the one of theſe Fortune-tellers was ſent by the Governour of the Province of Germany, to Rome, where he conſtantly affirmed what he had predicted concerning Domitian, and named a certain day, not long too, wherein the verity or vanity of his Art might be judged; therefore it pleaſed the Emperour to defer the execution of his ſen[•]ence till that day; upon which, his prediction came to paſſe: wherefore by the favour of the noble Roman, he was freed. P. Aerodius Suetonio.

GRillandus ſaith, That Peruſinus was the greateſt Magitian of all Italy, who ſinging Maſs upon a certain day, and coming to that part of it at which he was to turn to the people and ſay, Orate pro me, &c. he ſaid, Pray for the Caſtles of the Church, who are now expiring their lives: and at the ſame inſtant, the Souldiers of a Caſtle, twenty five miles diſtant from Peruſium where he ſaid Maſs, were ſlain. The like ſtory we read in Philip Comineus, of a certain Italian Archbiſhop of Vienna, who in the preſence of King Lewis the 11th, celebrating Maſs upon the day of the Epiphanie, at the Church of St. Martin at Turon, when he offered the Pax to the King to kiſs, pronounced theſe words; Peace to thee, O King, thy enemy is dead. And it appeared, that Charls Duke of Burgundie dyed the ſame hour at Nanceum in Lotharingia. Cominaeus telleth many things of this Archbiſhop, which ſeem to be the certain effects of meer Witchcraft.

Of the Dreams, Viſions, Revelations, and other ſuch kind of Legerdemanes and mockeries of Evil Spirits.

AGamemnon, leader of the Greeks againſt Troy, when he had taken Briſeides from Achilles, Thetis interceding Jove for her ſon, that he would ſubject the Graecians to the Trojans, till they really perceived, and found by wofull revenge, what loſſe, trouble and vexation they had cauſed to Achilles, by their injurious dealing with him: Jupiter ſends a dream to Agamemnon, wherein he commands him to draw out his Army, [〈 in non-Latin alphabet 〉], for now he ſhould take Troy. Jove cannot lye, (that he full well knew) yet he well ſaw that he could not take the City that day: Jupiter plaid or ſported with him by the abſtruſe meaning of the word; for the adverb [〈 in non-Latin alphabet 〉], ſignifies in the Greek, not onely preſent, but inſtant; and hath that latitude, that it ſignifies paſt, and not much paſt; and to come, and not far off; Jupiter therefore meant by [〈 in non-Latin alphabet 〉], the tenth year, which was then preſent, which was not long from the deſtruction of Troy. But Agamemnon interpreting, or conſtruing his Dream to mean the preſent day, he drew out his Army immediately, and received a great overthrow. Iliados. β.

CYrus King of the Perſians, leading an Army againſt the Maſſagetians, being at reſt, dreamed, that he ſaw Darius the eldeſt ſon of Hyſtaſpes, having two wings, with the one whereof he overſhadowed Aſia; and with the other, Europe. This Darius being twenty years of Age, at this time was left by his father at Ariſtimentum in Perſia; Cyrus awakened out of his dream, and ſuſpended with this nocturnal viſion; and caſting many wayes what ſhould be the meaning thereof; at laſt ſaid, That thereby was revealed to him from the gods, that Hyſtaſpes and his ſon Darius did lye in wait to ſurpriſe him and his Kingdom, he uſed therefore his utmoſt endeavours to return into his own Countrey, the Maſsegetians being conquered, and leaves his ſon in his place; but that Viſion foretold, That Cyrus ſhould be ſhortly overthrown, and that ere long Darius ſhould obtain his Kingdom: which came to paſſe, after a ſhort reign of Cambyſes, which came betwixt this and Darius his Conqueſt. Sabellicus, lib. 6. Ennead. 2.

SOcrates foreſaw in his dreams, that his Scholler Plato would be an excellent Orator and Philoſopher; for the day before (he being brought to him by his father) Socrates in his dream ſaw a white Swan fly into his boſome, which by his muſicall ſtriking of his wings, filled the Ayr; which Dream, as ſoon as Plato was brought to him, he declared. Pauſanias in Atticis.

HIppocrates in his Epiſtle to Philopomenes, relates his Dream thus; That meditating ſolicitouſly of Democritus, (to whom being called to cure the Abderitani, he ſaith, that health would meet him in the morning). I ſaw, quoth he, Aeſculapius, and as we were both before and even at the ports of the Abderitari, Aeſculapius appeared not, as his pictures ſpeak him, mild and gentle, but with ſqualid habit, and an horrid aſpect; and there followed him Dragons, a fierce kind of creeping creatures, of huge length, hiſſing in deſarts and lawnes; he had in his company likewiſe, men that followed him with boxes of medicaments handſomely cloſed up: immediately he reacheth forth his hand to ſalute me, which, God knowes, I moſt joyfully imbraced; I deſired to wait upon him, and to ſerve him in his adminiſtring Phyſick; but he anſwered, for preſent 'twas not needful; for this goddeſs of mortals and immortals will conduct thee, being a ſtranger: Whereupon turning my ſelf, I beheld a goodly fair Lady neatly and gloriouſly adorned, about whoſe eyes there appeared ſuch a circle of ſhining ſplendour, that exceeded the glorious brightneſſe of Stars. He thereupon departed, but the Lady taking me kindly by the hand, leads me on a grave pace through the City; and when we approached near a houſe, wherein I thought I ſhould have been entertained, ſhe departed like a ghoſt, ſaying, To morrow I ſhall find you with Democritus. To whom as ſhe was going away, I ſaid, Dear Lady who are you? and how may I call you? Truth, ſayes ſhe, but ſhe that thou ſeeſt coming towards thee, (and preſently another Lady not uncomely appeared to me, of a more bold aſpect, and more fierce) whoſe name ſhe told me was Opinion, and that ſhe lived with the Abderetani. When I therefore awaked from my Dream, I conceived the interpretation of it to be, That Democritus needs not a Phyſitian, God departing from adminiſtring of Phyſick, when there is no matter or ſickneſſe which requires it; but that Truth, which alwayes dwelleth with Democritus, ſaith he, is in health; and that Opinion which ſaith he is ſick, remaineth amongſt the mad Abderetani.

ALexander was deſcended from Hercules by Carinus, and from Aeacus on his Mothers ſide by Neoptolemus, as it was verily thought. It is reported, that when Phillip King of Macedon firſt courted Olympiades, taken with her beauty, (by the help of her brother Arybba, whom Diodore in his ſixteenth book calleth Arymba) whoſe friendſhip he obtained, he ſtole her away from her Parents, and married her, and that the night before they enjoyed nuptial rights, in a dream he thought he ſaw Jove touch his belly, being deſcended from Heaven in thunder; whereupon there was a huge fire which aroſe, and preſently diſperſed it ſelf into flames all about. The ſame Philip, a ſhort time after his marriage, dreamed, That he ſealed his Wives belly, and that the ſculpture of the ſeal, as it ſeemed to him, was the Image of a Lyon; which viſion he declaring to ſome that took upon them the interpretation of dreams, they adviſed him to ſet a ſtrict Watch or Guard upon his Wife; but Telemeſus ſaid, She would bring a Lyon-like child, for that no vain thing is to be ſealed; therefore the dream ſignified, that ſhe would have a child of perfect animoſity and courage. Plutarchus, in Alexandro.

SOphocles did often dream, that Hercules ſpeaking to him by name, called him thief, becauſe he had ſtoln a golden veſſel out of his Temple. And that being detected and brought before the State, he confeſſed himſelf guilty of the theft whereof Hercules accuſed him; wherefore from that time ever after, the Temple was called by the name of Hercules his Temple. Fulgoſus, lib. 1. cap. 5.

ANnaeus Seneca, a Senator of Rome, being commanded by Claudius, the Emperour, to undertake the Tutorſhip of Nero, as yet a child hopefull, by a towardly genius; the night after he received him, (as 'tis reported) he dreamed, that he had to his Scholler Caligula, whoſe famous cruelty had appeared to the World: Not long after the conditions and manners of Nero changing, or rather being detected, appearing, he proved himſelf to have a ſoul void of humanity; inſomuch, that it was admired, becauſe he was ſo like Caligula, how it could otherwiſe come to paſs, but by the tranſmigration of Caligula, his ſoul out of Hell, into Nero. Petrarcha ex Suetonio & Dione.

EUdemus a Cyprian, a familiar friend of Socrates, travelling into Macedonia, cometh to Pherae, a rich and famous City of Theſſaly, but oppreſſed and brought ſomewhat low, by the inhumane tyranny of one Alexander, he was there taken with ſuch heavy ſickneſs, that Phyſitians deſpaired of his health; who thus afflicted, dreams, that he ſaw a gallant young man, who coming to him, aſſured him of three things to come, That he, though now extreamly ſick, ſhould ſhortly recover his health; That the Tyrant of that City ſhould dye within a few dayes; And that he within five years ſhould go to his own Country. And the two firſt did manifeſtly come to paſſe accordingly; for he beyond all hopes recovered his health; the Tyrant was ſlain by his Wives brothers: the third was ſomewhat more obſcure; for about the end of the fifth year, as he was going from Sicily, where he then lived, to Cyprus, he was taken out of this World by Wars at Syracuſa: we find, that Interpreters of Dreams excuſe the not coming of Eudemus home according to the dream, by ſaying, That by death his ſoul was delivered from the bonds of his body, and returned to her Countrey. Petrarcha.

ASpaſia, the daughter of Hermotimus, after her Mother Phocenſis dyed in labour, together with her child, being educated in penury, and want of a Parent, yet modeſtly and handſomely ſhe often dreamed, that ſhe ſaw one, who told her, that her fortune ſhould be ſuch, that ſhe ſhould be married to a gallant and honeſt Gentleman; it chanced to the Maid, that a ſwelling roſe upon her very chin, moſt ugly to behold, which was a cauſe of much grief both to her father and her: whereupon her father brought her to a Phyſitian, who undertook to cure her, upon condition that he ſhould give him three Staters, (which is worth ſeven ſhillings of our Engliſh coyn) for his pains; When the father ſaid, 'Twas more then he had, the Phyſitian diſmiſſed the young Maid uncured, who thereupon was moſt grievouſly tormented, ſo that ſhe ate nothing; that night, an opportune ſleep ſeizing upon her, ſhe had a Viſion, wherein ſhe heard theſe words. Be of good courage, and trouble not your ſelf with Phyſitians, but take a Roſe of Venus, and beating it together into a ſalve, apply it to your ſwelling. Which when ſhe awaked, ſhe accordingly performed, and her ſwelling was clean taken away, and Aſpaſia ſo far tranſcended all the Ladies of her time, in glorious beauty, vertuous life, and incomparable carriage, that Cyrus King of the Perſians, enamoured with her excellencies, firſt married her, and after his death Artaxerxes took her to Wife. You may read the Story elegantly ſet forth by Aelianus de varia hiſtoria, lib. 12. à principio.

IN the time of Plinius, the Mother of a certain Souldier who ſerved in the Praetory, dreamed, that ſhe ought to ſend to her ſon the root of a wild Roſe-Tree, or Sweet-brier, which ſhe had ſeen and obſerved in a Grove the day before by reaſon of its beauty, to drink in milk: This happened in Laretania, being the neareſt part of Spain. And it came to paſſe, that this Souldier having been bitten with a mad-dog, whereby he grew ſo ill, that he began to fear the waters, and ſhew many ſymptoms of his infirmity; he received a Letter from his Mother, wherein ſhe deſired him to make uſe of the Medicine which was ſhewed her in his Viſion; which he obſerving, and performing, became preſently free from the miſery he was in; and not onely he, but any that afterwards upon like occaſion, made uſe of that medicine. Plinius, lib. 25. cap. 2.

AESculapius of Athens preſcribed by Oracle to Plutarch an Athenian, and Domninus a Syrian, who bruiſed by I know not what chance, did ſpit blood, that they ſhould be filled with Swines-fleſh; but Plutarch, though by the Law of his Nation he was not forbidden Swines-fleſh, and therefore might have made uſe thereof according to the preſcription, utterly refuſed it, and awakened from ſleep, ſtretching forth his arms in his bed, and beholding the Statue or Image of Aeſculapius (for he lay in the porch or entry of the Temple) he ſaid, Why didſt thou preſcribe this cure to an Hebrew or Jewiſh Lord? for neither hadſt thou bid him to be filled with Swines fleſh. Which words when this man had ſpoken, Aeſculapius (a moſt ſweet ſound being uttered out of the Image) preſcribed him another way of curing the diſeaſe. But Domninus, having followed the dream otherwiſe than the inſtructions of the Syrians, do lead unto, not the example of Plutarch, he both then and ever afterwards a[•]e that fleſh: and it is reported, if at any time it had ceaſed one day, the diſeaſe to have waxed worſe, untill they were fullfilled. Suidas.

A Certain Perſian, Epixyes by name, a Noble Lord of the upper Phrygia, laid wait for Themiſtocles, going down unto the Sea by reaſon of buſineſſe pertaining to Greece, after that he fled to Xerxes, Piſidians being long ſince provided, who in the Town, which they call [Leontocephalon] (that word ſignifieth the heads of Lyons) that they might kill him, walking in the night. To whom they ſay, the Mother Idea being ſet before him by a dream, to have ſaid; O Themiſtocles, avoid thou the head of Lyons, leaſt thou run into the Lyon. For this thing therefore I require from thee the hand-maid Mneſiptolema. From whence Themiſtocles being overwhelmed with fears, the goddeſſe, being worſhipped, declined the Kings way, and being gone paſt that place, he now ſate down with others in the night. But when one of the beaſts which carried his Tent, had ſlidden into the River, the ſervants of Themistocles opened the arris hangings, being made wet, to dry them. In the mean time the Piſidians run to them with their Swords. But when they could not ſufficiently ſee through thoſe things that were dryed, unto the Moon; They thought they were the Tents of Themiſtocles, and that they ſhould find him reſting within; when as now going nearer privily, they carried away the Arries, the ſervants being intentive, flew upon them, and quickly took them. So he having rid himſelf of the danger, in reverence of the goddeſſe, which had been preſented before him, he built the Temple of Dyndimena at Magneſia, of whom he made his daughter Mneſiptolema a Nun. Plutarch. in Themiſtocles.

L. Lucullus going to Helleſpont, built or fitted a Navy for the Mithridatick war. Being brought to Troas, he turned aſide in the Idoll Temple of Venus. Being aſleep in the night, he ſeemed to ſee the Goddeſſe ſtanding by him; who ſaid,

Why ſleepeſt thou, couragious Lion here,

When num'rous Dogfiſh is next preſent there.

He ariſing, his friends being called unto him, put forth the dream, it being as yet night. Some of Troy were alſo preſent, who ſhewed him, that there were five of the King's Gallies with Oars at the Haven of the Achaians, thirteen which bent their courſe into Lemnos. Therefore he preſently lets looſe, and obtained theſe; he killed their Lievetenant or chief Commander. Iſidore, &c. Plutarch in Lucullus.

M. Arcorius, a Phyſitian of Auguſtus Caeſar (when two Armies of the Romans had ſtood in the fields of Philippi, here the Army of Octavius and Anthony, there of Brutus and Caſſius, and the next day they were to joyn battell) received a Dream from Minerva, that he ſhould warn Octavius labouring with a grievous diſeaſe, leaſt by reaſon of health being againſt, he ſhould not be preſent in the next battell. The which when Caeſar had heard, he commanded him to be brought in a horſe-litter into the battell, in the which while (for the getting glory) he had watched and warded above his ſtrength, he was freed of his diſeaſe, and was freed from the Souldiers of Brutus, thinking of his murther, and robbing his Camps, and ſtriking thorow the empty Horſe-Litter with Arrowes and Darts. Cicero, Book 3. Of Divining, in Auguſtus.

SEleucus was the ſon of Antiochus, who was one of Alexanders Captains. He had Laodice for Wife; who, that night in which ſhe conceived Seleucus, it ſeemed to her, being at reſt, that ſhe lay together with Apollo, from whom ſhe had received a ring ingraven with the ſhape of an Anchor, and that he was found in the bed, and to be kept with diligence. Laodice gave him unto Seleucus (being well taught concerning his birth) going with Alexander into Aſia. It is added, that Seleucus, and thoſe begotten by him, had their thigh marked with a naturall Anchor.

WHen the Romans being once ſhut up in difficult places by the Samnites, were greatly preſſed upon; P. Decius, then Tribune of the Souldiers, he ſaw himſelf in his ſleep, to lye between moſt thick wedges, dying with much glory. By which dream, the moſt valiant man, moſt thirſty after glory, yet not ſo much affrighted, as encouraged unto the deſire of his promiſed end, began to decline no kind of danger: and being admoniſhed by friends, that he ſhould fight the more warily, he opened unto them his dream and purpoſe. Then notwithſtanding being (beyond thought) unhurt he brought the army out ſafe from the jaws of their enemies. But after three years paſſed between, the late truth was brought to ſleep. For in the Latine War, himſelf being Conſull, ſacrificed himſelf for the Common-wealth: and being brought into the middle of the enemies Armies, he dyed with ſuch glory, that he ſtirred up his ſon unto the like deſire of an hereditary death. Theſe almoſt after this manner, are both written in the Annals of Rome, and related by Tully.

C. Gracchus ſaw the ſhape of his brother Tiberius (who was killed in the ſedition of the field Law) in his ſleep, ſaying. He might delay as much as he would, yet he muſt periſh with the ſame death, by which he had died. Which alſo happened. For when after moſt deſtructive Lawes publiſhed, he had poſſeſſed the Mount of Aventine with an armed multitude, by Lucius Opimius he was ſlain. Cicero in Book 1. Of Divination. Plutarch, in the life of the Gracchians.

CAlpurnia the Wife of Julius Caeſar; ſaw in her reſt, that night which was the laſt he lived on the Earth, that he was ſlain with many wounds, laying in her boſome: and being exceedingly affrightned through the cruelty of the dream, ceaſed not to intreat him, that the next day he would abſtain from the Court. But he not moved with a Womans dream, thought to do that, he earneſtly deſired to go to the Senate, in which the hands of Parricides were brought on him; where, by Brutus and Caſsius he was ſlain. Valerius, Book 1. chap. 3.

L. Cornelius Sylla, not onely foreſaw his death, but alſo wrote ſomewhat of it: For in the twenty ſecond Commentary of deeds done by him, two dayes before he deceaſed, he ſet to the laſt hand; and ſaith, the Chaldeans foretold him, That where he had famouſly lived, he was to depart in the flowr of happineſs. He telleth alſo, That his ſon, who had dyed a little before Metella, was ſeen in a dream to ſtand by him in an unuſual garment, and to have prayed his father, that he would lay aſide cares, and would go forward with him to his Mother Metella, there with her to live in reſt. Plutarch. in Sylla.

A Beholder of Playes, who ſtanding in the place of beholding, had muſed in his ſleep, that he was ſlain by a ſword-player who ſeemed to be preſent; by and by he told the ſitters by, that he had ſeen the Dream; ſo being killed by him with an Eel-ſpear, he taught by experience, the vain dream to be true, by a miſerable iſſue. Alexander, book 3. chap. 26.

GReat Sfortias, the day before he departed from Orthona againſt Braccius, who beſieged the City Aquila, in the year 1425, dreamed about the morning, That being overwhelmed with a deep heap of waters, was converſant in the greateſt danger of his life, and to have beheld a man in a Gyant-like ſhape very like to D. Chriſtopher, of whom even with a great and often repeated voyce, he beſought help in vain. But he being nothing warned by his dream, departing by Orthona, in the croſſe paſſage of the ſmall River Aternus, (which at this day hath its name from the Town Piſcaria) while he brought help unto a Lad, his Armour-bearer being in jeopardy, his right hand being ſtretched forth, pitching in the muddy Foord, his horſe, although famous, failed in his hinder legs, and ſo his armour weighing him down, he was drowned. Jovius, in his Life.

MAlpaga, an Archer, was not an unacceptable ſervant unto Galeatius Sfortias, Duke of Mediolum, among his houſehold-ſervants. This man, the day before that Galeatius was killed, he ſaw in the night, at the time of reſt, as if himſelf had been preſent at the thing, him being thruſt thorow with wounds made, to be put together with his father in the ſame Coffin. That which afterwards he waking beheld to be done, Galeatius being dead, while a proper coffin was made for him. Which ſight, the ſame Malpaga, before the Duke was killed, being through fear aſtoniſhed, had told unto his Earls. Fulgoſus, B. 1. ch. 5. Of Examples.

MArk-Anthony Taurell, Earl of Guaſtella, when he warred in the Kingdom of Neapolis, in that War which Ferdinand the Elder, King of Arragon, waged with Renatus King of Andegavia, in the ſtanding Camps, which he had in the Country of the Brutians; ariſing in the morning from his bed, he told thoſe his Souldiers who had ſtood about him, that he ſaw in his ſleep, that he was drowned in the water: and therefore decreed to abſtain from ſwimming, to which he had accuſtomed himſelf. But when at noon-day after ſleep, being cloathed with a Souldiers warlike garment naked from above, he had come to walk to the neighbouring Lake, and ſaw ſome of his Souldiers ſwimming, being unmindfull of his night-dream, and perchance the deſtinies ſo drawing him, letting himſelf down with ſome others into the Lake to ſwim, according to the dream that he had ſeen, he was drowned, when as none of his Souldiers could bring him help. Fulgoſus, book 1. chap. 5.

HOrace Peruſine, ſervant of the Feaſts or Junkers unto Alexander of Medices, Duke of the Florentines, a little before that he was killed by Lawrence of Medices, was vexed with a Feaver, from a vapour, as is meet to be believed, of black choler, he had a ſight thrice in the night, in the which he beheld the Prince to be ſtabbed by Lawrence: Which images of things, drave the ſickman, that he told it to Paſchall the Prince's Phyſitian, to be related to the Prince. But Paſchall, carefully doing duty, found the Prince in that mind, that he ſaid it was a fable of a dreaming ſick man; admiring, why the whole houſe had conſpired together for hatred of Lawrence: The Supply of Sabellicus, book 22. out of Jovius.

BAptiſta of Cardanum, ſtudying at Papia, on a certain night, as ſoon as he aroſe, tryed to kindle a ſparkle of fire. In the mean time he heareth this voyce, Go, my ſon, go to Rome. And he ſaw a great brightneſſe, like a bundel of burning chaff. He being affrighted, his fire-light being laid aſide, lay hid under the bed, untill his chamber-fellows returned out of the Univerſity. When they returned, thinking him to be ſick, they knock at the door, he openeth it. Straightway, to them enquiring the cauſe, he anſwereth, He thought his Mother to be dead, and told what he had ſeen and heard, and alſo wept. They turned the thing into a jeſt; partly laughing at him, partly comforting him. The day following, when as yet he had not received a meſſage concerning his Mothers ſickneſſe, he was certified of her death, that ſhe breathed out her ſoul in that very hour, wherein he had perceived theſe things. The Town of Cardanum is abſent from Papia fourty two miles. Cardane, Of the variety of things, book 15. chap. 84. tells this of his Kinſman.

ULyſses after his return into his Countrey, being affrighted with often contrary dreams, called together moſt skillfull Interpreters, telling, that a certain Image was ſeen by him, of a very laudable beauty, between the countenance of a man and a god, ſuddenly to be ſent forth out of the ſame place. The which, to him deſiring to embrace with the greateſt deſire, and ſtretching forth his hand; it was anſwered unto him in a man's voyce, That ſuch a conjoyning was wicked, becauſe it was of the ſame bloud and birth: for thereby the one would deſtroy the others work. And then to him more eagerly, asking it, and deſiring to learn perfectly the cauſes of that thing, a certain ſign ariſing from a male, came between his ſight, and that ſecond power or juriſdiction of his caſt upon him, to have disjoyned both. Which thing, all who were preſent, pronounced to be deſtructive with one mouth, warning him to take heed of the layings in wait of his ſon. So, Telemachus by his fathers will, is baniſhed into the fields which were in Cephalenia. He himſelf going apart into hidden and ſeparated places, endeavoured to avoid the force of the Dreams. At the ſame time, Telegonus, whom being ſprung from Ulyſses, Circe had brought up at the Iſland Acaea, when he was of ripe years, going to ſearch out his father, came to Ithaca, bearing in his hands a certin ſpear, whoſe top was armed with the bone of a Sea tortle, to wit, a token of honour of that Iſland, in which he had been brought up. Being inſtructed where his father Ulyſses lived, by the keepers of the ground, being at his firſt paſſage more miſtruſted, is forbidden, when as he more eagerly reſiſteth, he is on the contrary repulſed, he begins to cry out, It was an unworthy act that he ſhould be forbidden from the embracement of his father. So Telegonus being thought to come to bring force on the King, he is more ſharply reſiſted, for it was not certainly known to any, that Ulyſses had alſo another ſon. But the young man when he ſaw himſelf the more exceedingly, and by force, to be repulſed, being raiſed up through grief, killeth, or being greatly wounded, weakeneth many of the keepers. Which things after they were known to Ulyſses, he thinking the young man to have been ſent by Telemachus, going forth of doors, caſts the Lance which he had wont to carry for his own defence againſt Telegonus. After that, the young man eſcaped this ſtroak, he ſends a notable dart againſt his preſent father. When Ulyſses fell down with the ſtroak, he gave thanks for his fortune, and confeſſed it was very well done by him, becauſe being ſlain by the force of a ſtrange man, he had freed Telemachus, a moſt dear ſon to him, from the wickedneſſe of parricide. And holding back the reſidue, he asketh the young man, who he was, and from what place riſen, who durſt kill Ulyſses the ſon of Laertes, famous for counſel and war? Telegonus then knowing it was his father, tearing his head with both his hands, uttered a moſt lamentable weeping, being exceedingly tormented for the death brought by him on his father. Dictys, in book 6.

PIndare, a Lyrick Poet, his age being now finiſhed, ſeemed to ſee Perſephone to ſtand by him in his ſleep, and to complain, That ſhe onely of all the gods was not adorned with his verſes. But when he had come unto her, he ſhould alſo make an hymn on her. Indeed, a little after, and even before the tenth day from that dream, he finiſhed the duties of life. There was at Thebes a certain old woman, joyned to Pindare by kin, and very much exerciſed in ſinging forth many of his ſongs. Pindare ſhewing himſelf to her at the time of reſt, ſung a ſong on Perſephone. She being preſently awakened, wrote down all things which ſhe had heard Pindare ſinging, through a viſion in her ſleep. Truly in that ſong, amongſt other ſirnames of the hell-goddeſs, is Chryſenius, to wit▪ from the golden rains; which thing, it is ſufficiently manifeſt, to have ſerved for the ſnatching away of Proſerpina. Pauſanias, in his Boeoticks.

UNto Phayll King of the Phocians, after the Temple of Delphos ſpoyled, he ſcarce as yet having come to his command, ſuch a ſhew by a dream, was ſet before him. Among the things offered to Apollo, there was a very old image of braſs, of a man, whoſe fleſh being conſumed, his bones alone were left. They of Delphos ſaid, it was dedicated by Hippocrates the Phyſitian. Phayll ſeemed to ſee himſelf made like to this. And a few dayes after, pining away with leanneſs, he fulfilled the iſſue of the dream. Pauſanias, in his Photicks.

A Little before the deſtruction of Meſsena, in the twenty firſt year of the War, Ariſtodemus, King of the Meſsenians, ſeemed at the time of reſt, to ſee, when as now arms being taken up, he was to go forth to battle, the intrails of ſacrifices being placed on a table, his daughter (whom ſix years before being ſacrificed for the ſafety of his Country, he had ſlain with his own hands) ſtanding by him in a black or mourning garment, and her breaſt being naked, ſhewing her wounds: and then the intrails being removed from the table, the weapons being withdrawn, her ſelf to be endowed with that golden crown and white garments. He therefore thought this dream to betoken death unto him, becauſe the Meſsenians lift up the Nobles being crowned, and covered with a white garment. And without delay, when by the devoting of his daughter, he ſaw he could nothing profit his Country, at his daughter's Tomb he brought death on himſelf. Plutarch. in Cleomenes.

ALexander King of Macedonia, firſt knew by a dream, that the right hand of Caſsander would prove mortal to him, before that in the end he felt it. For he thought himſelf to be killed by him, when as he had never ſeen him. At then, ſometime coming between, after that he had come into view, the image of his night-fear being diſcloſed, as ſoon as he knew it to be the ſon of Antipater, a Greek verſe being added, which raiſeth up the truth of the dreams, he beat back the ſuſpition of poyſoning now prepared againſt his head; whereby it is reported he was ſlain with the hand of Caſsander. Valerius Maximus, book 1. chap. 7. Sabellicus, book 6. Ennead. 4.

ALcibiades taking a ſleep, thought himſelf in his ſleep to be covered with the cloak of his Concubine. The truth whereof ſtraightway followed. For Critias, when he ſaw Alcibiades very much to prevail in favour and authority, endeavoured to take him out of the midſt of them. Therefore he ſent Tiſimen (or as others name him, Suſametres) and Bagous, that they might kill him. He when he was with his Leamond, being killed in her boſome, and was caſt away unburied, was covered with the garment of his Concubine. Juſtine, book 5. Plutarch. & Probus, in his Life.

THat was an effectual Image of reſt, which brake the courage of King Croeſus, firſt with the greateſt fear, and then alſo with grief. For of his two ſons, he thought that Atys the more excelling both in great nimbleneſs, and endowments of body, and ordained for the ſucceſſion of the Empire, was taken away from him by the ſword. Therefore whatſoever did belong to avoid the bitterneſſe of a denounced ſlaughter, the father's care in no part ceaſed to turn away. The young man was wont to be ſent to wage Wars; he was kept at home. He had an Armory filled with plenty of all kinds of weapons; that alſo he commanded to be removed. His Earls uſed to be girded with the ſword; they were forbidden to come near. Yet neceſſity made way for mourning. For when a wild Boar of huge bigneſs waſted the tilled places of the Mountain Olympus, with often deſtruction of the Country-people; and help was humbly beſought of the King againſt the unaccuſtomed evill, the ſon wreſted by force from his father, that he might be ſent to ſlay him, indeed ſo much the eaſier, becauſe the cruelty not of the tooth, but of the ſword, was laid up in fear. But while all were diligently bent on a ſharp endeavour of killing the ſwine, a ſtubborn chance of a hovering force, turned the launce ſent from Adraſtus, that he might ſmite the wild beaſt, out of the right way into him: and indeed would have that right-hand eſpecially aſperſed with the fault of a wicked murder, unto whom the defence of the ſon was committed by the father. Valer. Maximus, book 1. chap. 7. & Herodotus, book 1.

POlycratis, daughter of a Tyrant, of the Samians, ſhe ſeemed to ſee at the time of reſt, her father to be on high in the ayr; who ſhould indeed be waſhed by Jupiter, but, anointed by the Sun. She being affrighted with this viſion, warned her father, that he ſhould not go to Oraetes the Governour of Cambyſes at Sardis. But he obeying not the ſaying, was faſtned to a croſſe by Oraetes. Herodotus, book 1.

UNto Hipparchus the ſon of Piſiſtratus, was preſented in his ſleep, the image of a tall man pronouncing theſe verſes;

[〈 in non-Latin alphabet 〉],

[〈 in non-Latin alphabet 〉].

Bear (Lyon) things unſufferable, ſuffer with bearing mind:

There is no wicked man, to whom hee'l not repay in kind.

In the morning he would refer theſe words to the Interpreters of dreams. But ſtraightway the Viſion being deſpiſed, he neglected it, and went away into the ſolemn fight, where, by Aristogiton, and Harmodius, Gephyraeans, he was killed. Herodotus, book 5.

SImon of Athens, when as he moved an expedition againſt the Perſians, his Navy being now ready, he had ſuch a dream. An angry Bitch ſeemed to bark at him, and to utter thereupon a voyce mixed of a man's voyce, and a dog's barking, in theſe words;

Be gone, thou art to be a friend

To me, and to my whelpiſh kind.

Aſtyphilus Poſidoniates therefore, a divining man, and familiar friend of Simon, affirmed death to be foretold him, uſing this argument: The dog is an enemy to him whom he barks at: but to an enemy none is dear, or a friend, but when he dyeth. Moreover, the mixed voyce, ſheweth the Mede an enemy, whoſe Armies are mixt of Greeks and Barbarians. The end proved the dream to have been true: for not much time after Simon dyed of a diſeaſe in the ſiege of Citium Plutarch. in his Life.

WHen as a certain one had ſeemed to repeat a verſe of Homer's unto Socrates;

[〈 in non-Latin alphabet 〉] ▪

Thou ſhalt indeed on the third day

To Phthia come, full fraught with clods of clay.

He ſaid to Aeſchines, I ſhall dye on the third day. Phthia was the Country of Achilles. And his friends endeavoured to perſwade Socrates, that he ſhould flee into Theſsaly, becauſe there he had good friends. But he drew [〈 in non-Latin alphabet 〉], from [[〈 in non-Latin alphabet 〉],] that is, to kill or corrupt. And the third day after, Hemlock being drunk in priſon, he periſhed. Laertius, in his Life.

ATterius Ru[••]us, a Roman Knight, when a Sword-play was ſet forth by the Syracuſans, he ſaw himſelf in the time of ſleep, to be thruſt thorow by the hand of Retiarius. And the next day he told it in the place of beholding unto the ſitters by. Afterwards it fell out, that in the next place from the Knight, Retiarius was brought in by the Sword-player. Whoſe face, when he had ſeen the ſame man ſaid, he thought he ſhould be ſlain by that Retiarius, and forthwith he would depart thence. They, his fear being ſhaken off, by their ſpeech, brought the cauſe of deſtruction to the miſerable man. For the Sword-player being compelled into that place, and caſt down while he endeavours to ſtrike him lying along, kills Atterius being thruſt thorow with his Sword. Valerius Maximus, in the firſt Book, chap. 7.

JUlius Caeſar, not much before he died, in his ſleep ſometimes he ſeemed to himſelf to fly above the Clouds, ſometimes to joyn his right hand to Jupiter. Moreover in the ſame night, when he lay in his bed, all the dores of his Chamber, and likewiſe the Windowes being ſet open, he was affrighted both with a noiſe and light, and the Moon ſhining bright, he marketh Calphurnia being faſt aſleep, to utter dark words, and undiſtinct ſighings. She imagined that ſhe lamented him whom ſhe held thruſt thorow, in her boſome. Others deny that ſight to have been ſet before her. But when as a Pinnacle had been (by the decree of the Senate) adjoyned unto Caeſars houſe, as Livy is Author, as it were for an Ornament, and enlarging it, Calphurnia having imagined (at the time of reſt that to have ſlidden down) ſhe ſeemed to her ſelf therefore to mourn and weep. But when light had approached, ſhe asked Caeſar, if by any means it might be brought to paſſe, that he might not go forth, but might adjourn the Senate unto another time. But if he did eſteem her dreams but as a lock of Wool, yet he ſhould ask Counſell of the Soothſayers, and Sacrifices, concerning things hanging over his head; Whence there was ſome ſuſpition and fear ſet before him alſo, as it ſeemeth: For he took notice of no ſuperſtition before the woman was grieved or vexed for that thing which ſhe then ſaw. But aſſoon as the Soothſayers told him, ſatisfaction could not be made, many ſacrifices being now ſlain, he determined, Anthony being ſent, to diſmiſſe the Senate. In the mean time Decius Brutus, ſurnamed Albine, whom Caeſar, for the truſt which he had to him, had written amongſt his ſecond heirs; ſeeing he was a companion of the conſpiracy of the other; Brutus and Caſsius fearing leſt if Caeſar ſhould paſſe away that day, the matter would have been told abroad, he mocked the Soothſayers, and reproved Caeſar; and being taken by the hand, led him forth. And ſo that day, in the Court, being thruſt thorow, with many wounds he was wretchedly ſlain. Plutarch.

CAeſar being ſlain, the people diligently ſought after the conſpirators being hidden. Helius Cinna the Poet, one of Caeſars friends, had the night before, a fearfull dream. It ſeemed to him that he was invited by Caeſar to ſupper; but when he refuſed, he was led by the hand againſt his will, and ſtrugling. This man, hearing the body of Caeſar to be burnt in the Market-place, although he had his Viſion miſtruſted, and was alſo held with a Feaver, came for the honours ſake of him into the Market-place, Aſſoon as he was ſeen one of the common people told his name to another which asked him, he to another: ſtraitway it ſpread through all, that this man was one of Caeſars ſmiters. For there was among the Conſpiratours, another of his ſurname, Cornelius Cinna: whom becauſe they thought this was he, by and by, a violent force being made, they in the very market-place, tore him in pieces. Plutarch. in Caeſar & Brutus.

NEro (Provinces a little after falling off from him) was affrightned with evident ſignes of Dreams, and ſignifications of things to come, and all things both old and new, he never wonting to dream before. At length his mother being killed, he ſaw at the time of reſt, a Ship, the ſtern by violence wreſted from him governing it, and to be drawn by Octavia his wife into the moſt narrow dark places. And by and by to be filled up with a multitude of winged Ants, ſometimes to fetch a circuit from the Images of Nations dedicated to the Theatre or view of Pompey, and to be driven away in their progreſſe: an ambling Nag, in which he very greatly delighted, the latter part of his body transfigured into the form of an Ape, and onely his head being whole, to utter forth ſhrill neighings. Suetonius.

GAlba the Emperour, a little before his death, had ſet apart out of his Treaſure, a Jewell ſet forth with Pearls and pretious ſtones, to beautify his Tuſculane-Fortuna. That on a ſudden as more worthy of a famouſer place, he dedicated unto Venus of or in the Capitoll. But the next night he ſaw Fortune complain in his ſleep, of the Jewell being taken away: and in good earneſt to threaten, that ſhe would ſnatch away himſelf, and alſo thoſe things which he had given. The Emperour being affrighted in the dream, moſt early in the morning, thoſe being ſent before, who ſhould make ready the Divine thing, ran into Tuſculanum: and he found nothing beſides warm embers on the Altar, and an old man clad in black beſide it, holding Frankincenſe in a Glaſſe diſh, and unmixt Wine in an earthen cup. Suetonius.

DOmitian dreamed that Minerva departed out of the holy place, denying that ſhe could defend him further, becauſe ſhe had been diſarmed by Jupiter. The ſame man dreamed, that a Countrey-man came to him with a Sword, and Minerva, who was placed in his Chamber, to have caſt away her weapons, and the ſame to go down out of a Chariot, which was drawn with black Horſes, into a great gaping of the Earth. He was preſently ſlain by his layers in wait. Xiphiline, in his life.

ANthony Caracalla, Emperour, a little before that he was thruſt thorow by Martial, Tribune of the Souldiers, and prepared a ſetting forward out of Antioch, his father Severus ſtood by him with a Sword in his ſleep; and ſaith, Even as thou haſt ſlain thy brother Getas, ſo will I kill thee. Anthony therefore awaking out of ſleep, never doubted the end of his cruelty, and life to be at hand when as before alſo the Diviners had foretold the like things. Dion. Nycaeus.

DIonyſius of Syracuſa, as yet containing himſelf within a private habit, a certain woman Hymeraea, of no obſcure ſtock; while ſhe took reſt, in her opinion climbed up to Heaven, and there the ſeats of all the gods being viewed, ſhe takes notice of a mighty man, of a yellow colour, a freckled face, bound with Iron chains, covered underneath with the Throne and feet of Jupiter. And the young man being asked what Captain, the favour of beholding heaven had uſed, who he was? She heard that he was a curſed deſtiny unto Sicily and Italy, and that being looſed from bonds he was to be a deſtruction unto many Cities. The which dream ſhe the day after by ſpeech divulged. And then, after that fortune, an enemy to the liberty of the Syracuſans, and hatefull to the lives of guiltleſſe ones, caſt Dionyſius, being freed from his heavenly cuſtody, as it were a certain Thunderbolt, into idleneſſe and reſt, aſſoon as Hymeraea beheld him entring the walls among a diſſolute rout, for the honouring and beholding of him, ſhe called out, this is he whom ſhe had ſeen in her ſleep. That thing being known, made the Tyrant carefull to take the woman out of the way. Val. book 1. chap. 7.

WHen Cicero followed Julius Caeſar into the Capitoll, and told him, the laſt night Jupiter was ſeen by him, who with a Golden chain had let down a little boy of a wonderfull towardneſſe from Heaven, unto the Gate of the Capitoll, unto whom he had afterwards given a whip in his hand: Octavius being then beheld whom Caeſar had brought into the Capitoll for paying a vows ſake, he knew that to be him whom he had ſeen in his ſleep: His triumphs and Son, being truly a ſcourge to the too much proud Nobil[•]ty of Rome, made Cicero his dream certain. Fulgoſus, book 1. chap. 5. & Xiphil. in Augustus.

Q. Catulus, the Capitoll being dedicated, at the time of his reſt, he ſaw Jupiter to have choſen one out of many children cloat[•]ed in Purple robes, to whom he had given the Roman enſigns to be carried in his hand, and the night following, when ſleeping, he would drive away that very child out of Jupiters boſome, Jupiter ſaid, that he ſhould not remove the child, becauſe he kept him for the ſafeguard of the Roman Commonwealth. On the morning following, he by chance lighting on Octavius, by his ſhape and garment knew, that that was he, whom he had ſeen at the time of ſleep. Fulgoſus, book 1. chap. 5. & Xiphilin.

SLeep ſhewed unto Veſpaſian the father, his own Royall office; and of his ſons. For when he was as yet a private man in Achaia with Nero, he ſaw it told him (at his reſt) by an unknown perſon, that his happineſſe ſhall begin when a tooth ſhould be taken away from Nero. Therefore being awakened, he on whom he firſt happened, was a Phyſitian, who ſhewed him a tooth that he had pulled out of Nero. Therefore not much after the death of Nero followed, likewiſe of Galba, and after them the diſcords of Otho and Vitellus, yielded the firſt beginnings and ſtrength to Veſpaſian for rule. Fulgoſus, book 1. chap. 5. Moreover Nero himſelf ſaw (at reſt) Jupiters Chariot to be ſent into the houſe of Veſpaſian: which words when they wanted interpreting, Joſephus the Jew ſaid they did betoken the Roman Empire to Veſpaſian. Xiphiline in Veſpaſian.

JUlian being choſen Emperour by the Souldiers in France againſt [•]is will, ſaid to ſome of his more dear friends; On that night which had gone before the day of his being declared Emperour, a certain likeneſſe (was ſeen by him) of ſome Genius or Paynim, which ſaid theſe words unto him in a chiding manner: Ere while (O Julian) I attend at the porch of thy houſe, hiddenly much delighting to increaſe thy dignity, but as often as being repulſed, I have departed: and (the opinion of many agreeing) neither now indeed am I received, I will go caſt down and ſorrowfull; yet that I will keep in remembrance in my heart, that I will dwell no longer with thee. Cuſpinian.

NEptune ſeemed unto Stipo the Philoſopher in his ſleep, to be angry▪ becauſe he had not offered [Hecatombe] that is, the ſacrifice of an hundred beaſts, as the cuſtome was. But the Philoſopher being nothing diſturbed at this ſight, anſwered: What ſayeſt thou, Neptune? Doſt thou ſo come hither as a boy with thy complaint, becauſe money being mutually taken, I have not filled the City with a ſavour? But according to the bigneſſe of a familiar thing, I have ſacrificed unto thee ſome very ſmall fiſhes. At theſe words Neptune ſmiling, he ſeemed, his right hand being plucked to him, to have ſaid unto him: For thy great favour, I will beſtow on the City of the Megarians, plenty of [Apues] or very ſmall fiſhes. The which alſo they deliver to have happened.

UNto Hippias the ſon of Piſiſtratus, while being a baniſhed man he ambitiouſly ſeeks after Kingly Authority, at Maratho, a night-ſhape of his mother, with whom he ſeemed to copulate, at the time of reſt, was brought before him. For which thing the interpreters anſwered him, that Authority Royall was largely ſignified unto him, and he being put in mind thereof by his dream, and full of hope, not long after enjoyed the dominion of Athens. Herodotus, book 6.

THe Mother of Dionyſius of Syracuſa, when ſhe had conceived him in her womb, ſhe ſeemed to bring forth a Satyr; and an Interpreter of wonders; being conſulted with, ſhe knew with a certain iſſue, that he was to be the moſt famous and moſt mighty of the Grecian bloud. Valerius, book 1. chap. 7.

Aſtyages Cyrus his grandfather by the Mother ſide, the birth of Cyrus having reſpect unto the Empire of all upper Aſia, two dreams of his being fore-meſſengers of it, endeavoured in vain to ſhake off Mandanes his daughter, becauſe he had ſeen in his ſleep, her urine to have overflowed all the Nations of Aſia, not to a moſt excelling man of the Medes, leſt the glory of the Kingdom ſhould be paſſed over into that family, but by aſſigning her unto Cambyſes, a man of a mean fortune of the Perſians, and by commanding her ſon Cyrus to be put out; becauſe he (times being quiet) likewiſe had thought, through the off-ſpring of Mandanes, the vine ſprung forth would have increaſed ſo far, untill it would over-ſhadow all parts of his dominion: but truly he was diſappointed, by endeavouring, through man's counſels, to hinder the happineſſe of his Nephew, appointed unto him by the judgment of the heaven-lies. Valerius, book 1. chap. 7. Herodotus, book. 1.

THey report, That Cyrus, King of the Aſsyrians, dreamed, the eldeſt of Prince or Duke Hyſtaſpes his ſons, with two wings to overſhadow, with the one, Aſia; with the other, Europe. Therefore after his ſon Cambyſes, Darius the eldeſt ſon of Hyſtaſpes having obtained the Kingdoms, ſubdued Europe and Aſia. Herodotus, book 1. & Juſtin.

MIthridates the ſonne of Ariobarzanes was a companion to Demetrius ſon of Antiogonus, and his equal, and had Antigonus in reverence, a man evill neither in deed, nor in the opinion of others. An unlucky ſuſpition happened to Antigonus, concerning him by reaſon of a vain dream. For (at his reſt) it had ſeemed to him, to have ſet a wide field with branches of gold, from thence firſt grew golden corn. A little after, he, when he had returned thither, found nothing but ſtubble; and when he was very greatly grieved, he heard the voyce of a certain one, who ſaid, Mithridates, the golden corn being mowed down, went away into the Euxine Sea. He being much troubled, opened that ſight to his ſon, being firſt brought to an oath of ſilence: and that thing alſo, that he determined by any means to kill Mithridates. Demetrius (this thing being known) was grievous ſorrowfull, and when as he being a youth, according to his manner, being at leiſure, had come to him, not daring for the tye of the oath, to warn him by words, drew him apart by degrees from friends; and when they were alone, his Spear being turned upſide down, he wrote, he beholding him, Flee Mithridates: and he, the matter being underſtood, fled away by night into Cappadocia. But deſtiny proved the fooliſh Dream of Antigonus to be true, by and by: for Mithridates poſſeſſed a large and good Country, and was the author of the Kingdom of Pontus, which the Romans under about the eighth King, overthrew. Plutarch. in Demetrius.

ACtia, the Mother of Augustus Caeſar, ſleeping in the Temple of Apollo, ſhe ſeemed to be co-mingled with a Dragon, and the moneths for bringing forth being fulfilled, ſhe brought forth. Moreover, before ſhe brought forth, ſhe dreamed, that her bowels were carried on high into Heaven, and were powred forth into the whole World. The ſame night, Octavius ſaw in his ſleep, that he ſprang out of his mother's womb. When the Infant was now born, Nigidius Figulus, a Senatour, preſently foretold unto the Father, the higheſt royall authority unto his ſon. Xiphilin. & Sueton. in Auguſtus.

OCtavius, when he led an Army thorow Thracia, and had asked counſel of the Oracle of Bacchus concerning his ſon Auguſtus; the night following he preſently ſeemed to ſee his ſon more ſumptuous than in a mortal ſhape, with a thunder-bolt and Scepter, and the ſpoyls of Jupiter the moſt excellent great, and a chariot covered over with a ſhining crown of Bay, twelve horſes of an exceeding whiteneſs drawing it. Q▪ Catulus, after the dedication of the Capitol, for two nights together dreamed; in the firſt, The moſt excellent great Jupiter, many boyes in robes of purple playing together about the Al[•]ar, ſeparated one, and to have laid into his boſom the ſinge of the Common-wealth which he carried in his hand; and in the night following, to have obſerved, that he, the ſame child being in the lap or boſome of Jupiter Capitolinus, when he had commanded to be withdrawn, was forbidden by the warning of the god, as though he ſhould be brought up for the ſafeguard of the Common-wealth. And the next day beholding Auguſtus meeting him, not without admiration, he ſaid, he was moſt like to the Lad of whom he had dreamed. Some unfold the firſt dream of Catulus otherwiſe, as though Jupiter, many boyes together cloathed in purple robes, requiring a defender from him, had ſhewn one among them, unto whom they ſhould bring back all their deſires, and had brought his kiſs untouched with his fingers, unto his mouth. Marcus Cicero having followed C. Julius Caeſar into the Capitol, he by chance told the dream of the foregoing night unto his familiar friends: a boy of a free countenance, let down from heaven by a golden chain, to have ſtood at the doors of the Capitol, and Jupiter to have delivered unto him a whip. And then ſuddenly Auguſtus being ſeen, whom as yet unknown to moſt, his Uncle Caeſar had brought to ſacrifice, he affirmed him to be he, whoſe likeneſſe at the time of ſleep was preſented before him. Suetonius.

IT is agreed amongſt all, That Veſpaſian the Emperour was ſo ſure alwayes of the off-ſpring of him and his, that after daily conſpiracies againſt him, he dared to affirm to the Senate, Either his ſons were to ſucceed him, or none. It is ſaid alſo, that he ſaw a certain ballance (at reſt) placed in the middle part of the Porch of the Palatine-houſe, with an equall beam, when as in the one ſcale, Claudius and Nero ſtood; in the other he and his ſons. Neither did the thing deceive, when as both commanded ſo many years, and with the like ſpace of time. They ſay, Nero, in his ſleep, was in his laſt dayes put in mind, that he ſhould bring forth the Chariot to the moſt excellent great Jupiter out of the Veſtry, into the houſe of Veſpaſian, and into the Circle.

ADrian, the day before he was ordained Emperour, ſaw at Antioch of Syria, in his ſleep, a fire to fall from Heaven on the left part to his neck or throat, ſtraightway to creep on the right; with which fire, [•]e ſeemed to himſelf to be neither ſore afraid, nor hurt. Dion. of Nicaea, & Xiphiline in Adrian.

ALexander, while he aſſaulteth the City of Tyre for 7. moneths, with Bullwarks, Engines, and two hundred oar-gallies on the Sea ſide, ſaw Hercules, at his reſt, ſtretching out his hand to him from the wall, and inviting him. Apollo ſeemed to ſay to many of the Tyrians in the dreams, that they ſhould paſſe over unto Alexander, for neither ſhould thoſe things which ſhould be done in the City be effected by them. But they as traytors of the wickedneſs found out, bound the Image of Apollo with chains, and faſtned him to the foot of a pillar with nails, calling him a favourer of Alexander. Another ſhape was ſet before Alexander in the night. A Satyre was offered to him. The which when he endeavoured quickly to take, it withdrew it ſelf; at length, after many intreaties and runnings about of his, it came into his hand. The diviner, the name being divided aſunder, not abſurdly anſwered, SaTuros. Tyre ſhall be thine, becauſe [Sa] with the Greeks, ſignifieth thine. They ſhew a ſpring, at which next after ſleep, he ſaw the Satyre. Plutarch. Alexander.

EUmenes, when he thought Neoptolemus and Crater to move againſt him, and provided to move by night; by and by being overcharged with ſleep, a wonderful Viſion was offered to him. He ſeemed to ſee two Alexanders at a battle joyned between themſelves, and both to lead all the wings: hence, to the one came Minerva; to the other Ceres, for help. A ſharp conflict being begun, that being ſcattered for whom Minerva ſtood, Ceres, ears of corn being divided aſunder, weaved a crown for the Conquerour. This being ſeen, he conjectured it was the ſecond to him, who for a very good field, and at that time having a famous ear of Corn in the knop of a Roſe, did fight. For it was full of ſown ſeed, and peaſe yielded a bright ſhew, the fields having long graſs in great plenty. He was now more raiſed up; after that he underſtood Minerva and Alexander to be a ſign of battle to the enemies. He therefore gave alſo Ceres and Alexander a ſign to his Souldiers, that they ſhould redeem their head and weapons with the Crown made of ears of Corn. A battel being joyned, he ſlew Neoptolemus and Crater. Plutarch. in Eumenes.

TImoleon, chief Commander of the Corinthians, a Navy being prepared for help of the Sicilians, againſt Dionyſius the Tyrant, and all things being delivered or ſupplyed, which an Army had need of, the Prieſts of Proſerpina ſeemed to ſee Ceres and Proſerpinae to go far from home, adorning themſelves, and with Timoleon, ſaying, They were to ſayl into Sicily. Wherefore they provided an holy Galley with oars of Corinth, named Drabus. He had ſeven Corinthian ſhips, The Leucadians afforded the tenth, when he looſeth from theſe parts; when it was late in the night, and he was carried with a proſperous wind, on a ſudden, the Heaven ſeemed to him to be cleft, and a plentiful and clear flame to have been powred forth upon the ſhip. From thence a Torch lifted up, that was proper to the myſticall or hidden things, and accompanying and holding the ſame courſe, what part of Italy the Governours moſt eſpecially deſired, it was brought into that. The Prophets affirmed this ſhew to agree with the Dreams of the Prieſts, and that the goddeſſes were at hand in this voyage, and to ſhine before them with this ſhining brightneſſe. For Sicily was holy to Proſerpina, for there they fable ſhe was allured, and that this Iſland was given her for a nuptial gift. And truly after this manner was the Navy confirmed. Plutarch. in Timoleon.

AS the Dream of Hannibal, Captain of the Carthaginians, was deteſtable to the Roman bloud; ſo, of a certain foretelling whoſe not onely wakings, but alſo very ſleep was ominous unto the Roman Empire. For he drew forth an Image agreeeble to his purpoſe, and deſires; and he thought a young man more noble than in a mortal ſhape, to be ſent unto him from Jupiter. By whoſe warning, at firſt, his eyes following his ſteps into no part, ſtraightway a ready will of keeping an humane wit being feared, looking behind him, he perceiveth a Serpent of a huge greatneſſe, with a ſtirred force, treading every thing whatſoever he had met with under feet: and after him, ſhowres breaking forth with a great noyſe of heaven, and the light rolled up within very obſcure darkneſs. And then being aſtoniſhed, he asked, What that Monſter was, what it might betoken? This is a Captain; thou ſeeſt (ſaith he) the deſolation of Italy; therefore be ſilent, and leave other things unto ſilent deſtinies. Valer. Max. in book. 1. chap. 7.

AMandatus is a ſervant from Mardonius unto the Oracle of Amphiaraus, to enquire about thoſe things which they ſhould execute. But he thought, in his ſleep, a ſervant of the god was ſtanding by him, at firſt indeed to drive him back by word, as if the god had been abſent: but ſtraightway, as leſſe obeying, to thruſt him alſo with his hand. Laſt of all, to him ſtubbornly abiding, to have daſhed a great ſtone in his head. [〈 in non-Latin alphabet 〉], That is, But theſe things were miſ[•]ſounds of things to come. For Mardonius was overcome at Plataea in a great battel, and being ſmitten with a ſtone, was ſlain. Caelius, book 19. chap. 15. out of Plutarch.

XErxes, the ſon of Darius, King of the Perſians, was about to bring war on the Greeks; Artabanus ſon of Hyſtaſpes, the Uncle of Xerxes, exceedingly withſtood it. Xerxes although fretting, yet he had purpoſed to obey Artabanus. But the deſtinies urging him, he had the ſame dream twice. He ſaw a man in a noble likeneſſe, chiding him, becauſe he deferred to bring War on Greece. The thing being talked of with Artabanus, he conſtrained Artabanus cloathed with the King's garments, to take a ſleep in the King's Throne. The ſame reſemblance was alſo preſented before the eyes of Artabanus: Therefore he incenſed Xerxes unto the Warr of Greece, with no leſs diligence than before he had withſtood: indeed the evil fate of Xerxes ſo urging it, that the moſt proud King might pay the puniſhments of his raſhneſs and pride. The ſame Xerxes ſeemed to himſelf to be crowned with an Olive-graſs, with the boughs of which Olive the whole Earth was overwhelmed, and preſently the Crown, tyed faſt about his head, vaniſhed: This dream was more famous and ſure than the former. Xerxes had affrighted the world with Warlike preparation, and now ſeemed to triumph over Greece, Athens being taken, when as he was by the diligence of Themiſtocles broken, he was forced by a ſhamefull flight to ſhift for his life. Herodotus, book 7.

THe Spartans, Callicratidas being Captain, were to fight at Arginuſa in a Sea-battell with the Athenians, the diviners on both ſides diſſwading them. For the head of a ſacrificed beaſt lying on the ſhore, diſperſed the Lacedemonians, being drawn through the rage of a wave; the Soothſayers ſhewed, all theſe things betokened that the Pretor of the Navy was to periſh in that combat. Which thing being heard, they ſay Callicratidas anſwered, he ſhould withdraw nothing from the Spartane worthineſſe, if by fighting he ſhould fall. But unto Thraſibulus the Athenian, who being then Pretor, led the Navy, and to whom that day, the top of Royall Authority had come by lot, by night this dream appeared. It ſeemed to him, together with ſix other Praetors, to act the Tragedy of Euripides, whoſe title is inſcribed, [Phoeniſsas] in the common Theatre. But it ſeemed his adverſaries acting the Tragedy, whoſe name is [Supplices], the Cadmean Victory to have happened to them, and all to have periſhed, by imitating the Captains, who had pitched their Tents for the aſſaulting of Thebes. Theſe things being heard, a Prophet being called to interpret, they ſo expounded it, that ſeven Captains were to fall in that battell. But the holy things otherwiſe openly promiſing Victory, he bade the Captains, that it may be ſhewed unto their companions alone concerning every ones death, but that they divulge a Victory (betokened by thoſe very holy things) throughout the whole Army. A battell being joyned, Callicratidas, ſome Ships of the Enemies being firſt overcharged, dyed; the conqueſt remained in the power of the Athenians, 25. Ships being loſt, 77. of the Enemies ſunk. They fought on both ſides, with little leſſe then four hundred Ships, and that battel is mentioned to be the greateſt of all, which indeed Greeks with Greeks ever fought. Diodore, in Book 13.

UNto Pyrrhus King of the Epirots beſieging Sparta, ſuch a dream was offered. All Lacedemon being ſtricken with a Thunderbolt, ſeemed to him thereby to be ſet on fire, and he thereupon to leap for joy. He being ſtirred up with gladneſſe, commands his Captains, that they ſet the Souldiers in order, and expoundeth the dream to his friends; as if he was to vanquiſh the City. Unto which thing when as others wonderfully agreed, the ſight pleaſed not Lyſimachus. He ſaith, he feared, leaſt as the places that were blaſted with Thunderbolt, remain inacceſſible, ſo the god ſignified to Pyrrhus, that he was not to enter the City: When as Pyrrhus anſwered this man, Thoſe were meer deluſions, and full of uncertainty, but that every man holding weapons in his hands, ought to bring into his remembrance.

Optimum id augurium, pro Pyrrho exponere vitam.

Of Divination that's the chief,

For Pyrrhus to adventure life.

In the firſt of the morning he ſets upon the City. But the Lacedemonians not ſluggiſhly and beyond their ſtrength, defending themſelves, he was conſtrained to looſe the ſiege. Plutarch. in Pyrrhus.

CN. Pompey, having followed King Mithridates unto Euphrates, fell by night. At which time it is blazed by report, that Mithridates ſaw a reſemblance in his ſleep, which foreſhewed him things to come. It ſeemed to him to ſail in the Pontick Sea, with a proſperous wind, and now to foreſee Boſphorus, and courteouſly to ſpeak to thoſe that were carried together with him, as who rejoyceth in his ſure and undoubted ſafety: but ſuddenly he was found forſaken by all, and toſſed in a ſmall broken piece of a Ship. His friends ſtanding by, ſtirred him up, being buſied with thoſe troubles and Images, ſhewing that Pompey was at hand. A fight therefore (inſtead of a bulwark) being begun, he was overcome. Far more then ten thouſand were ſlain, and the Camps were taken; Mithridates himſelf with a draught of eight hundred Horſemen with him brake through the Romans. By and by the reſt ſliding away, he is left alone with three, among whom was the Harlot Hipſicratia, who had alway been of a manly boldneſſe: Wherefore the King called her Hiſpicratia. But then ſhe being cloathed with a man's Perſian garment, and carried on a Horſe, neither ſeemed ſhe to be weary in body from the tediouſneſſe of the flight, neither the Kings body and horſe being taken care of, was he tired untill they came unto the Towre or Caſtle Inor, where the Kings Money and Treaſures were heaped up. Thence Mithridates took his pretious ſtones, which he diſtributed unto thoſe that aſſembled unto him out of the flight. Moreover he gave a deadly poyſon to a certain friend of his to be carried with him, leſt any one ſhould come into the enemies hands. From thence he ſtrives to go into Armenia to Tigranes. Which thing, when he forbade him, and had pronounced a hundred talents on his head, the Springs of Euphrates being paſſed by, he bends his flight through Colchis. Plutarch in Pompey.

BEfore the Pharſalian fight, it ſeemed to Cn. Pompey by night in his ſleep, he entering into the Theatre, the people to applaud him; and that he adorned the Temple of Venus the Conquereſſe with many ſpoils. This ſight partly raiſed him up, partly made him carefull, fearing ſomewhat, leaſt Grace and famouſneſſe ſhould come from him unto Caeſars family chanting on Venus, and ſome Panick fears awakened him out of ſleep: In the fourth watch over Caeſars Camps, where all things were quiet, a great light ſhined out. A flaming Torch kindled thereby, was brought into Pompey's Camps. Caeſar himſelf ſaid he ſaw this, while he went about the Watches. The ſame Author, in the ſame place.

HEcuba being great with young, ſhe ſeemed to bring forth a burning Torch, which burned Aſia and Europe. She not long after brought forth Paris, by whoſe unchaſt loves, the country of Troy being deſtroyed, their forces being waſted, Greece was conſumed by a long war, and undone. Sabellicus, book 1. ch. 1. Volatteran. book 18. Anthropol.

CAmbyſes King of Perſians, ſaw Smerdes (in his ſleep) ſitting in the Kings Throne, to touch the Heaven with his Crown. He for that thing, fearing leſt his Brother Smerdes ſhould poſſeſſe the kingdome; ſent Prexaſpes to kill him. Neither yet could he avoid even this by his brother-killing Murther; whereby Smerdes the Magitian, who feigned himſelf to be the true Smerdes Son of Cyrus, ſhould the leſſe invade the Kingdome. Cambyſes going up to horſe, being wounded in the Thigh with a Sword, died. Herodotus, Book 3.

DArius had moved out of Suſa againſt Alexander, being ſupported with a multitude of Armies (for he had ſix hundred thouſand Souldiers under his Enſigns) truſting to a certain dream, the which (the Magitians flattering him) had interpreted more than according to the likeneſſe of truth. The troop of the Macedonians ſeemed to ſhine together with a great brightneſſe of fire. But Alexander to wait on him in the habit wherewith he had been cloathed, when he was [Aſcandes] that is, a Meſſenger, or [Aſcantes] that is Chamberlain to the King: And when he had entred into the Temple of Belus, to have been withdrawn from before his eyes. By theſe things (in my opinion) God foreſhewed that the Macedonians were to carry on honourable and famous matters, and Alexander to obtain Aſia; as Darius had enjoyed it, being of a Meſſenger or Chamberlain, made King, but in a ſhort time to lay down his life with his glory. Plutarch. in Alexander. Curtius hath delivered, that the King imagined the Camps to ſhine with a great brightneſſe. Sabellicus, Book 4. Ennead. 4.

THey report, Domitian to have dreamed that a bunch ſprang out from him behind a Golden neck; and to have had it for certain, that a more bleſſed and joyfull condition of the Commonwealth was foreſhewn to be after him. As indeed it ſo fell out in a ſhort time, through the abſtinence and moderation of following Princes. Sueton.

EZeline, ſurnamed Monk, a bloudy and moſt cruel Tyrant, at his reſt ſaw the fortune of his ſons, that night in which he firſt came together with his wife, who was by name Adela, a Tuſcian, of the ſtock of the ancient Earls of Montaion. For he ſeemed to himſelf to ſee a little hill, in which a Roman Town was (in the Patavine field) placed (the which he commanded, and was thence called Romanus or a Roman) ſo to be carried up and exalted, that it touched heaven with its top, and the ſame a little after, to be melted as Snow, and ſo to be let down, that it could no more ſtand up. The chances of his ſons brought this effect: For the elder Son, and he Ezeline by name, poſſeſſed the rule of Verona, Patavium, Vincentia, Feltrium, and Cividal, and Marchia. But the younger, Alberick, entred on the Kingdom of Tarviſium, and other places. But afterwards, fortune changing, in the two hundred fifty and ſixth year, above the thouſandth of ſalvation, when as the Pope and the Guelphians together, had moved war againſt Ezeline his ſon, he loſt Patavium, with the whole land. But when he truſted that he ſhould poſſeſſe the City of Mediolum by craft, and for that thing had paſſed over the River Abdua, being beſieged by his enemies, overcome in battell, a wound being received, being taken nigh to Soncinum, in that very ſame place he died, and was buried. His brother Alberick being ſtrucken with fear by this chance, when as he diſtruſted that he could keep Tarviſium, he betook himſelf into the Caſtle of Saint Zeno. Where, in the year of Salvation, 1200. being betrayed by his own Souldiers, he came into the power of his enemies. There having beheld ſix ſons to be killed before him, and his wife Margaret with two young maids to be burnt, he himſelf being cut through all his limbs by piece-meal, he ſaw (as his father had in his dreams) his Roman ſtock, or nation, to be ended. Fulgoſus, book 1. chap. 5.

THe Mother of Phalaris ſaw Mercury (whoſe Image holding a goblet in his hand, ſhe worſhipped at her own houſe, among the ſhapes of gods) in her dreams to ſprinkle bloud on the ground out of that goblet, and being daſhed on the pavement, to bubble back, untill by little and little it overflowed all the houſe up to the top. That which was ſeen in one, the bloudy cruelty of her ſon made true in many houſes. Ponticus Heraclidus is the Author of this Viſion, a learned man, as ſaith Tully, and Scholler of Plato. Petrarcha.

AMilcar Captain of the Carthaginians, beſieging Syracuſa, ſeemed to hear in his ſleep, that the next day after he ſhould ſup within the walls of the beſieged City. By that thing being turned to a hope of Conqueſt, he being chearfull, ſet the Army in order in the morning to beſiege the City. Unto him conſidering and attempting ſuch enterpriſes, as often comes to paſſe, a great uproar aroſe in the Camps, the Carthagenians and Sicilians diſagreeing among themſelves. The Towneſ-men laying hold of the occaſion, come ſuddenly forth of the Gates, and their enemies being ſcattered, the Conquerours take their Captain, deſiring to ſuccour their ranks being diſturbed, and therefore neglecting himſelf. And ſo being brought into the City, ſupping in fetters, he underſtood what a falſe expounder of the dream he had been. Valer. Max. Book 1. chap. 7. and Cicero, Book 1. Of Divination. Artemidore writeth, a ſhew was preſented to a certain one in his ſleep, as that he ſhould ſup with Saturn; and it ſo happened, that the day following, he was caſt into Priſon. Caelius, Book 13. chap. 21. Of Book of Antiq.

JUpiter commanded T. Latinus, a man of the common people, in his ſleep, that he ſhould tell the Conſulls that he was not pleaſed with the neighbouring Circean playes, of the leaders of the dance, which thing, unleſſe being heeded, it were ſatisfied by the renewing of ſports, no ſmall danger of the City was to follow. He fearing leaſt with ſome diſprofit unto his Religion, he ſhould extoll the higheſt command, kept ſilence. And ſtraightway his Son, being taken with the ſudden force of a diſeaſe, died. He alſo at the time of ſleep, being asked by the ſame, whether he had ſufficiently weighed the great puniſhment of his royall command neglected, continuing in his purpoſe, was recompenced with a weakneſſe of his body. And then at length by the counſell of his friends, being brought in a horſe-litter, unto the Conſuls Judgment-ſeat, and from thence to the Senate, the order of his whole chance being explained, with the great admiration of all, the ſtrength of his members being recovered, he returned home on his feet. Valerius, in book 1. chap. 7. Cicero, in book 1. Of Divination. And Livy, book 2. Decad. 1.

THe Tartars inhabit beyond the Mountain Belgia, the Sea lying between. Changius, or their fi[•]ſt Emperour, ſaw again a white horſeman, who had foretold unto him the Empire, in his ſleep, that it was the will of the immortal god, That in the Mountain Belgia being paſſed over, they ſhould go forward into the Weſt, and ſubdue all Kingdoms. But as ſoon as they had come to the Mountain Belgia, in that part which the Sea floweth on the Mountain, that they ſhould go down, and their faces being turned toward the Eaſt, they with nine bowings of the knee, worſhip the immortal God. Changius obeyed, and all his people being led out, he compelled them to continue all night in prayers. The morning being come, he ſaw the Sea to have went back from the Mountain, nine feet, and on that ſide he led his whole Army on dry ground thorow the waſte wilderneſſes into Aſia. Haithon the Armenian in his book of the Tartars.

HAnnibal, Captain of the Carthaginians, had decreed to carry away a golden pillar, being found in the Temple of Juno Lucina. But being not ſure, whether it was of ſound gold, or whether it was gilded with gold nigh the ſuperficies, by ſolemnizing an aſſembly, he tryed it, and being made ſure, that it was all of gold, he was confirmed in his purpoſe of ſnatching it away; unto whom the ſhape of Juno ſeemed to be preſent, while he dreamed: ſhe admoniſhed him, that he ſhould abſtain from covetous and ſacrilegious enterprizes; threatening, if he proceeded, that ſhe would deprive him of one eye wherewith he ſhould ſee the ground, or the Sun; with which ſleep, the Captain otherwiſe cruell, and who feared no god, there was no Religion, as was written of him, yet it is delivered, being moved, he daring to move nothing out of the place of that very gold, which had fallen out of a hole while he tryed it, he took care to have a warlike Engine made, and to be placed on the top of the pillar. Petrarcha.

VAlens, Emperour, in his ſleep, ſaw a certain man, ſaying theſe words unto him;

Be gone with haſte unto great Mimas: thee the grievous force

Of deſtiny, dreading thy ſelf, ſhall from thy life divorce.

He being awakened out of ſleep, asked the ſtanders by, What place was called Mimas? And when at length, a certain one of the Grammarians or Oratours, who follow the Kings Court, had ſaid, Mimas was a Mountain of Aſia, of which Homer had made mention in his Ulyſses: And to aiery Mimas. The Emperour laughing, anſwered, What neceſſity enforceth me of ſeeing this place, and ſeeking a lot? But when, fighting againſt the Alanians, the Emperour was burnt in a little cottage about Adranopolis of Thracia, the Barbarians departing from thence, ſome Souldiers of Valens diligently ſearched out his dead carcaſs. In that cottage where he periſhed, was found an old grave of a certain ancient man, with this Inſcription, Mimas a Governour of the Macedonians, was here laid. Therefore that dream of Valens was fulfilled. Cuſpinian.

THat which was once ſet before Julius Caeſar in his ſleep, before that he had moved into neather France, and brought offenſive weapons on the City, when at his reſt, it ſeemed to him, he raviſhed his mother: By which dream, the expounders ſtirred him up unto a moſt large hope, having interpreted, That the rule of the world ſhould be given him. The ſame dream they mention, was offered to Hippias, ſon of Piſiſtratus, with no unlike iſſue, who being his ſucceeder in tyranny, uſed his Countrey more cruelly. For a night reſemblance of his Mother, with whom he ſeemed to copulate, is ſaid to be ſet before him at the time of ſleep; for which thing the Interpreters anſwered, That rule was largely betokened unto him. And he being put in mind by his dream, and full of hope, not long after he enjoyed the dominion of Athens. For this is that Hippias, who having attempted a tyrannical power, not without cruel wickedneſſe, was more outragious and unbridled than his father, when as being a baniſhed man, he had changed his ſoyl, he moved wicked arms againſt his Countrey. At laſt conſpiring with Darius, being ſlain in the Marathonian fight, he yielded puniſhments to his Countrey and houſhold[•]gods. But another ſon of the ſame Piſiſtratus, Hipparch, who exceeded the cruelty of many Tyrants, when as he oppreſſed his Country and Citizens with a cruel Lordlineſſe, a conſpiracy being made againſt the life of the Tyrant, he was, by Armodius and Ariſtogiton, moſt valiant young men, not without the ſafety of all, ſlain: whoſe names being devoted to freedom, leſt at any time it ſhould be lawfull to inſtitute ſervants, the Athenians eſtabliſhed with an open abhorrency. Alexander, book 3. chap. 26.

SAbacus, King of Aethiopians, poſſeſſed the Kingdom of Aegypt fifty years, which being finiſhed, the god, which is worſhipped at Thebes, was ſeen to ſay unto him, His reign over the Egyptians ſhould not be happy, nor of long continuance, unleſs, the Prieſts of Egypt being all ſlain, he ſhould paſſe thorow the midſt of their dead carcaſſes with his. This dream being often ſet before him, he called together all the Prieſts on every ſide, and what things he had received through the dream being told them: He would not, he ſaith, build a remaining deſtruction for any one in Egypt, but had rather abſtain from the Kingdom of Egypt, being pure and free of all wickedneſs. Diodore the Sicilian, & Herodotus, book 3.

SEthon, King of Aegypt, Prieſt of Vulcan, when as he deſpiſed the Egyptians, he made uſe of a forreign Souldier, and ſtripped the Egyptians of their fields. For this wrong, it came to paſs, that after Sennacherib King of Arabians and Aſsyrians had invaded Egypt with a great Army, the Egyptians would not help him. Then the chief Prieſt, void of counſel, betook himſelf into the Garret or Chamber of his Houſe, and there bewailed before the Image, how much he was in danger. Therefore while he was lamenting, ſleep crept on him, and while he ſlept, the god ſeemed to ſtand by, exhorting him, that he was to ſuffer no hurtfull thing, if he went to meet the Army of the Arabians, for he would ſend him helpers. The Prieſt truſting to theſe dreams, thoſe that were willing of the Aegyptians being taken, Merchants, or Factors, and handycraftsmen or labourers, he pitched his Tents in Peluſium; for, in this, is the Aegyptian invaded. When he had come thither, in the night, a great multitude of field-Mice ſuddenly ariſing, gnawed aſunder both the quivers, bowes, and alſo the rains of the bucklers in the Camps of their enemies; ſo that the next day, the enemies being naked of weapons, made flight, many being loſt. And now in that Temple of Vulcan, the King ſtands in ſtone, holding a mouſe in his hand, and by letters ſaying theſe words; Who ſo looketh on me, let him be godly. Herodotus, book 2.

Of Miracles of Devils, or of divers deceits and mocks of evil Daemons, to ſtrengthen the Idolatry of the Gentiles.

THe power of Vesta warranted (the fire being gone out) a woman Schollar of the Virgin Aemilia, to be ſafe from all blame, who worſhipping, when ſhe had laid a Cyprus garment (the which ſhe had a very good one) on the hearth, the fire ſuddenly ſhone out. Valerius, book 1. chap. 1.

THey ſay, Aeneas to have placed houſhold-gods brought from Troy, at Lavinium; thence being brought over to Alba, by his ſon Aſcanius, the which he had built, to have returned again to the ancient Chappel: and becauſe that might be thought to be done by man's hand, being brought back again to Alba, to have ſignified his will by another paſſage. Valer. Max. book 1. chap. 8.

NOt onely the Aegyptians, but almoſt all the World anciently worſhipped Iſis for her Miracles: for this goddeſs healed the diſeaſes of thoſe that were not well in health, in their ſleep; and they who did obey her counſel, were cured beyond thought. Alſo thoſe that were weak in their ſight, or in other part of the body, humbly intreating the vertue of the goddeſs, were reſtored unto their former health. Diodore Siculus, book 1. chap. 2. of Ancient Things.

IN the Temple of Aeſculapius among the Epidaurians, they who came to pray to the god, they ſleep; and in their ſleep, do learn the reaſon of recovering health. And then they put ſquares in the Temple, containing the names of thoſe that were cured, and the manner of curing. Pauſanias, in his Corinthian affairs. There was the ſame cuſtome among the Romans, even to the Times of the Antonines, that which we may underſtand from a Marble Table of Rome found in the Temple of Aeſculapius in the Iſland Tiberia, and by the Mapheans kept even to this day, in which theſe words are read, rendred out of Greek in the Latine ſpeech, as witneſſeth Jer. Mercurial, a moſt Learned Phyſitian, in his firſt book of exerciſe. In theſe dayes the Oracle told Caius, a certain blind man, that he ſhould come to the holy Altar, and ſhould bend his knees; he ſhould come from the right part to the left, and ſhould place his five fingers upon the Altar, and ſhould lift up his hand, and put it upon his own eyes, and he ſaw well, the people being preſent, and giving thanks becauſe great miracles were done under our Emperour Antonine. The god anſwered by the Oracle unto Julian vomitting up bloud, being deſpaired of by all men, that he ſhould come, and ſhould take from the Altar Pine-kernells, and ſhould eat them together with honey for three dayes; and he was well, and, being alive, openly gave thanks in the preſence of the people; the god gave an Oracle unto Valerius Aper a blind Souldier, that he ſhould come, and take the bloud of a white Cock, mingling honey with it, and ſhould make a waſhing water, and ſhould uſe it three dayes upon his eyes, and he ſaw and came, and openly gave thanks to God. Lucius being troubled with a pain of the ſide, and deſpaired of by all men, the god gave an Oracle, He ſhould come, and take aſhes from the Altar, and ſhould mingle it together with a pretious Pearl, and ſhould lay it upon his ſide, and he was in health, and openly gave thanks to God: and the people gave thanks together with him.

ARistides a Rhetorician of Smyrna, when as an Earthquake was at hand, was commanded by Aeſculapius to go a little before, unto the antient houſe, and on the top of the little hill Atys to perform holy things, and to build Altars; the which when he had ſcarce finiſhed, the Earthquake ariſing, ſo ſhook indeed all the Countrey lying between, that it left no houſe to reſort unto, but it came not to Atys, not touched any thing beyond it. Stobaeus, in 3. ſpeech.

THe Veians being vanquiſhed and plundered by Camillus, it ſeemed meet, to carry away the Enſign that was in Junoes Tower unto Rome, as he had vowed. Artificers being called together unto that thing, Camillus performed holy things, and having prayed the goddeſſe, that ſhe would embrace the endeavour of the Romans, and being willing, that ſhe go with her favours unto the gods inhabiting Rome: they ſay, the Enſign ſpake with a low voice, ſhe was willing, and to agree by nodding. Livy delivereth, that while he prayed, Camillus to have handled the goddeſſe, and invited her, thereupon ſome of the ſtanders by, to have anſwered, ſhe was willing, and to agree and follow willingly. Plutarch. in Camillus.

ALexander the Great making a Bulwark in the Sea to vanquiſh Tyre, ſuddenly a Whale of incredible bigneſſe, ſwam to it and one part of his body being bended on the bulwark, he ſtood there a long time, with the great affrightment of all beholders. He again ſwam out, at laſt into the Sea. Hence a very great Religion or ſuperſtition poſſeſſed both, thinking that to betoken, Neptune would be a helper to the Macedonians, his mind being inclined even unto that which they deſired. One told that ſuch a kind of ſight appeared to him in the City, as though Apollo had ſaid, The City of Tyre ſhould be forſaken by them. That thing when the common people thought it was feigned by that man in favour of Alexander, and now ſome young ones would ſtone him, he being withdrawn by the Magiſtrates out of the midſt of them, fled into the Temple of Hercules, and ſo by the ſafeguard of the god whom he had implored, he was freed from puniſhment at hand. But the Tyrians in nothing more. They worſhipped him with much ſuperſtition, who linked Apollo's Statue and Image with golden chains, and ſo by that means they ſuppoſed him to be ſo fettered, that he could no more depart from their City; but for all that, their City was taken, and Alexander took off the golden chains and fetters from Apollo, with which the Tyrians had linked him, and commanded, that he ſhould be called Philalexander; and ſo he finiſhed that magnificent ſacrifice unto Hercules. Diodorus, lib. 17.

PHillippides the Athenian, being ſent Embaſſadour and Legate to Lacedemonia, about the invaſion and breaking in of the Perſians into Greece, returning home again much reprehended the delayes and ſtay of the Lacedemonians, who would not bring out their Army before the full Moon, and meeting Pan, or the god Pan, in the Parthian Grove, who promiſed that he would ayd the Athenians in the fight at Marathon, which was to be a while after. And ſo from this ſprung the honours that the Athenians vouchſafed to the god, or gods meſſenger. Pauſanias, lib. 1.

IN the Mithridatick Warr, when Mithridates beſieged and hovered over Cyzicum with the wings of his Army, the gods ſeemed to favour the Cyzenians, and to approve of their fortitude, and to excite it by ſome perſpicuous and tranſparent ſigns and tokens at ſundry times, as well as at Proſerpina's feaſt then inſtant. When they wanted a black Ox to ſacrifice, they brought one made of breadcorn artificially made in paſte, to the Altar; but the holy or conſecrated Cow which was at feeding, afterwards to be ſacrificed to that Goddeſs, was at paſture over Sea with the reſt of the flock of the Cyzenians; in that ſame day leaving the reſt of the flock and herd, ſwam over alone to the Town, and willingly offered it ſelf to be ſacrificed; moreover, their goddeſs appeared in a dream unto Ariſtagoras the publick School-maſter; Truly, ſaith ſhe, here I am, and I drive and force the African Fidler or Muſitian into the Trumpeter of Pontus; do thou therefore command thy Citizens to be of good chear. The Cyzenians marvelled much at this ſpeech; and as ſoon as it was break of day, and that the bright Luciferian Star, Phoebus's harbinger, did periwigg the horizon with his ſilver'd locks, the Sea began to boyl, as though a huge wind had agitated and ſtirr'd it, the quaverings, machines, and engines of the King's wall, and the famous (yea ſupererogating works) of the Theſsalian Nicomedes, with their great noiſe and crack did propheſie and foretell what would come to paſs; afterwards a very ſtormy Southwind did riſe, which in a ſemi-moments ſpace did ſo palſie and ſhoulder-ſhake a woodden Tower of the heighth of a hundred cubits, and other machinaments and fortifications, that it levelled their sky-towring tops with the ground. But ſome relate it thus; That Minerva was ſeen in Viſions to very many, to whom ſhe appeared in their dreams, ſweat trickling down her, and ſhewed part of her embroidered garment or veil which was rent, and that ſhe ſaid, She was even now come from ayding the Cyzenians. But Mithridates being almoſt famiſhed, (although not in Hungaria) gave over the ſiege, and returned into Bythinia, Lucullus following him. Plutarchus.

THe Boetians being enſlaved and captivated by the Thracians, when they plumed their feet, and flew into the Trophonian den, it was told them in a Dream, That Bacchus was to be their helper; they fell upon the Thracians being drunk, (having Bacchus with them alſo) they redeemed one another, and built a Temple to Bacchus their redeemer; as Herac[•]dus Ponticus writes.

IT is reported, That Cleomenus, King of the Spartans, after the Argians were vanquiſhed, ſacrificing in Juno's Temple, a flame of fire ſtreamed out of the breaſts of the Image; which was an evident ſign that Argos was not to be conquered by aſſault; for if the flame had iſſued out of the head of the image, it would have intimated, That he ſhould win and take the City from the Tower: but when the lightning ſprung out of her breaſts, then all was done that the gods would have done. Herodotus, lib. 6.

IN a black ſorrowful conflict and battel at Pharſalia, in which Pompey was overcome by Caeſar, which was foreſhewed and written by great and wonderful ſigns and wonders, in Elide, there was an image of Victory which ſtood in Minerva's Temple, which had its back to the gate, and in that ſame day that the battel was fought, of its own accord it turned towards the door. At Antiochus in Syria, and in a Town by the red-Sea called Ptolemais, twice in that very ſame day there was ſuch a noiſe heard about that City, as though there were a great mutiny and murmuring of Souldiers about the walls, and there was the noiſe of a Drum heard in Pergamus's Temple. Valerius, lib. 1. cap. 6.

WHen Attila, the King of the Hunni, made an attempt about the intrenching upon the borders of the Roman Empire, the images of their gods was not onely ſeen in the night, but alſo in the day time to command every one to pray for himſelf, and that crimſon and bloody drops came from Heaven, and two headed monſtrous Infants were born, and many of their conſecrated houſes and Temples were ſtruck with lightning, and a voice was oft heard, Cave tibi Italia, O Italy, take heed to thy ſelf. Bonfinius, lib. 3. Decad. 1.

A Little before the deſtruction and demoliſhment of Troy, the fire in Minerva's Temple did ſpare, to burn the ſacrifices that were laid upon the Altars; the common people being much troubled at this thing, flocked together to Apollo's Temple to the Altar there, and laying the parts of the intrails upon it, and fire being put to that, on a ſuddain all things began to be diſturbed, fell to the ground; by which Spectacle all the people being enter'd in, much afraid and diſmayed, incontinently there came an Eagle with a huge noiſe, and ſnatched away apart of the intrails, and carried them to the Grecian ſhips. Dict. lib. 5.

CAeſar Auguſtus in one part of the Capitol, erected a Temple to thundring Jove, which he had vowed in the Cambrick War, and did frequent this dedicated place daily, and he thought he ſaw in his Dream, Jupiter complain, that he had taken away his worſhippers; and that he anſwered, that there was the Thunderer ſet for his Porter; And by and by, he decked and encompaſſed the top of the dedicated place with little bells, which then in a manner did hang and were pendant upon the gates and doors.

ZOnaras Annalium, tom. 3. relates, That under Anaſtaſius the Manichaean Emperour, a Magitian, a moſt wicked man, that had ſet up a brazen Image to the Goddeſs Fortune, in the ſhape of a Countrey woman, whoſe feet being braſs, ſtood in a ſhip which was of the ſame mettal, in the City of Conſtantinople; which aforeſaid ſhip was either eaten away by hungry time, or broken by ſome other ſecret means, ſo that ſome fragments were taken away from it. And for this cauſe, ladened ſhips could not arrive any more at Byzantium; but whenſoever they approached near to it, they were driven back again by the violence of the winds, and unleſs they had brought their bagg and baggage in long Veſſels or Ships rowed with Oars, perhaps the people might have been famiſhed; which thing continuing for a good while, at laſt the Magiſtrates took care of the buſineſs, and the cauſe of this dyſaſter, they enquired of a Magitian, a notable diviner, and ſo, that the broken pieces and fragments of that brazen Ship being diligently ſought up, and gimmer'd and ſet in their proper places, then the Sea or Harbour was filled with voyage, navigation, and little ſhips; but as ſoon as they knew certainly the obſtacle, at the laſt, the fragments were diſlocated; and whatſoever ſhips were to arrive there, by the ſtrength of the winds, were caſt and driven back; and the thing being diſcovered, the Ship was renewed and made up again with great care and pains.

THere were in a Tower in Athens Olive-trees, dedicated to Pallas, which were called Moriae Halirhotius the ſon of Neptune, did attempt to cut them down with an Axe, becauſe, by reaſon of their making and production, he was overcome by Minerva and as he was a hewing of them, ſtruck himſelf by the axe and by that wound he periſhed. Coelius, lib. 12. cap. 20.

SOme ſay that Aeſculapius was not born of the Nymph Coronis but of an Egg of a little Crow, becauſe the Greek word [〈 in non-Latin alphabet 〉] ſignifieth both a little Crow, and alſo a Nymph ſo called, as Luc[•]an in his Dialogue, de falſo vate affirms. It is reported of the Antient Prieſts, who included and put a very little Serpent into a wind-Egg of a Crow, and ſtudiouſly anointed it with wax, and hid it in a certain myery, and by and by an Altar was erected in that place, and he called the people together to a Sermon, or Oration, and when he had declared openly before them all, that he was about to ſhew himſelf to be a god. After the Oration was ended uſing ſome unknown uncouth words, he invocated and called upon Apollo and Aeſculapius, that they would be propitious and fortunate, and draw near to that City. Afterwards dipping a water-pot into a deep place, to fetch up ſome water, he brought up the water, together with that Egg, which he broke, a great company being by, and finding in it a young Serpent, he brought them all into a wonderfull admiration, but afterwards ſhewing a Serpent of a great bigneſſe in a gloomy place, a few dayes being ſpent, moving it ſelf artificially, he ſaid that it was ſo appointed, that he ſhould declare that the god Aeſculapius was the ſon of Apollo. And afterwards Serpents were committed to his tutorage and care, and his badge or arms was a ſtaff linked about with a Serpent. Ut ſcribit Dercilus Natalis Comes Mythol. lib. 4. cap. 11.

IN the year 474. after the building of Rome, there was one Atronius Maximus, that led through the Circle or Theatre, his ſervant that was ſore beaten, tyed and chained to a Gibbet before the concertation of the ſpectators, for this cauſe Jupiter was angry and commanded one Annius that he ſhould tell the Senate of this, and that he was not pleaſed with a faſt ſo full of cruelty; and he ſmothering this, his ſon dyed ſuddenly, and for unveiling and declaring Jupiters counſell, the ſecond time, was cured of a great weakneſſe that tainted and debilitated him; ſo at laſt by the counſell and perſwaſion of his friends, he was carried in his couch to the Senate, and when he had ſcarce finiſhed his declaration he recovered his health, and went out of the Court on his feet, therefore the Senate did conſult, and alſo by the Maevian Law that thoſe Circean dayes were to be added to pacify Jupiter, and therefore was called Luſtratius, not from the Gibbet as ſome conceive from the Greek words [〈 in non-Latin alphabet 〉], but from the redintegration and renewing and making up of the breach, as Varro thinks, quia inſtaurare, he ſaith, is inſtar novare. Macrobius, lib. 1. Saturnal. cap. 11.

THe Argonautes report that going out of Sigea, they were toſſed and tumbled with a cruel Tempeſt, and allmoſt all of them in ſuch a great danger deſpairing, they by their prayers called upon Orpheus, together with the Samothracian Deities, that they would deliver them from this eminent danger. When the Myniae were in the belly of all the danger, expecting no good iſſue, unleſſe they were brought forth of it, a two-fold light of Castor and Pollux ſhined about their heads (as it is ſaid) and not long after the Sea began to be more calme, and for this cauſe the Divinity of theſe two young men was eſteemed very highly of; and thoſe ſub[•]taneous Caſtorean fires that blazed in the Sea, were called Gemini, and they glittered like as they were the pictures and effigies of Joves twy-forked lightning which ſometimes did ſit upon the point of the hairs of the Souldiers, that were in their night-watches, at other times upon the fore-Maſts of Ships, and wandred up and down other parts of the Ship, and with an audible ſound were wont to go about. But they were a bad ſign and a ſad omen, when they came ſolitary and alone, as ſignifying the drowning of Ships; but when they two came together, they were a happy ſign: No ſign in the Zodiack more fortunate then Gemini, and were fore-ſhewers of a happy voyage: but it is ſaid that by the ſame argument they are believed to fly and depart when Helen comes, which is a threatning and ominous ſymptome; this thing in that place was reputed a miracle, and therefore Caſtor and Pollux were religiouſly worſhipped by the Mariners, and ſo the people being arrived ſafely at their port, for their ſafe deliverance did ſolemnize their rites, and Ceremonies unto the Samothracian gods. Sabel. lib. 5. Ennead. 1.

MArcus Tullius relates in his firſt book of Tuſculane Queſtions, that Trophonius and Agamedes, building a Temple unto Apollo and worſhipping that god, did require a reward of their labour nothing that was certain, but that which ſhould be beſt for Man. Unto whom Apollo about three dayes after did ſhew that he would give them that which they deſired, who aſſoon as he began to ſhine (for by Apollo is meant the Sun) they were found both dead in the morning.

CRoeſus the King of the Lydians being orecome by Cyrus, and put upon a Funeral pile, that he might be burned, with a loud voice called thrice upon Solon: and Cyrus, underſtanding the cauſe of it, commanded the fire to be extinguiſhed, but a little while after when the fire prevailed much againſt him, and waxed very fervent, he invocated and called upon Apollo, that if ever there were a gratefull ſacrifice or offering to be given by him, that he would free him from the preſent evill; on a ſudden therefore black pitchy Clouds oreſpread as it were with a black veil, the fair and ſerene face of the Heavens, and bucketted down whole cataracts of liquid ſhowers, and ſo put out and quenched the fire. Herodotus, lib. 1.

XErxes bringing a great Navy againſt the Greeks at the end and extremity of the Magneſian Land, the Athenians are reported to have called upon the North-wind, they received of an Oracle which they had, that they ſhould invoke and call upon his ſon in law, to help them, for Boreas had Orythuia Attica the daughter of Erechtheus the King. Therefore whilſt they laid ſiege in Chalcide they invocated Boreas and Orythuia, that they would help them, and deſtroy the Ships of the Barbarous, even as they had done before about Athon: and Boreas performing the ſame, they went thence, and extructed to him a Grove near the River Iliſsus. But in that Shipwrack, they that ſpeak of the feweſt, ſay not fewer then forty ſhips were caſt away and ſunk of Xerxes Navy; and an innumerable company of men loſt, and a great treaſure of Money ſpent, beſides divers ladened or Merchandizing Ships, and Barks, and Fiſherboats. Herodotus, lib. 7.

IN a Vulcanian hillock hard by Agrigentum, there are certain green logs and pieces of wood, which being put upon the Altar, if their prayers be juſt and righteous, of their own accord they will kindle and catch fire; but if their requeſts be unjuſt and unreaſonable, there will be no ſign of comburation or burning. Fulg. lib. 1. cap. 6.

ROmulus in the Sabines War which was tranſacted about the Capitoll, and the Pallace, and high Tower, when he could in no wiſe ſtay the ſhamefull flight of his Souldiers in that skirmiſh he did vow to dedicate a Temple unto Jupiter Stator, the Stayer, if he would take away that aguiſh fear from the people that were about to fly, and would but ſtay the Romans againſt their enemies the Sabeans; and that they that ſtayed behind, ſhould be the Victors: ſcarce had he ſaid his prayers, ere he obtained his requeſt for the wings of the Army being repaired, the battel did not onely hang in Aequilibrio, but the Sabines were repelled (who a while before exulted for their Victory) even unto Curtius's Lake, and was beat back with great detriment and ſlaughter. Sabellicus, lib. 2. cap. 5. ex Plutarchi Romulo.

WHat ſhall I ſay of Numa Pompilius? (who ſucceeded Romulus being called into the Kingdome out of the Sabine Courts) how prevalent was his prayer, and how daring and bold which was ready to allure Jupiter out of heaven. A thing (of which there is ſufficient witneſſe) not onely believed, but attempted of others likewiſe. Tullus Hoſtilius, who after him was poſſeſſed of the Kingdome, who did not undergo nor perform the ſacred rites wiſely when his whole houſe was ſet on fire, and burned by lightning. Sabel. lib. 2. cap. 5.

TUllus Hostilius when he had Marſhalled and ordered his army to march tovvards the River of Tibris and Anienis, and in the Fidenates and Vejentians; and knowing the imbecillity and want of ſtrength of the Albanes againſt their enemies, he vowed to ſacrifice twelve Samians to Mars, and ſo quickly became the Victor or overcomer of the Army, who now was ſo accounted by right of Victory, and alſo was grown by hope and ſtrength unequally match't to his enemies. Ibidem.

A Greater counterfeiting and Apeing of piety (but yet who ſhould reckon the worſhipping of Heathen gods and ſpirits piety?) may be ſeen in Tucia, and appeared moſt eminently in a Veſtall there. Whether the confidence of the woman in this Caſe, or the obedience of the evill ſpirits is greater, is a great doubt; being commanded to plead her own cauſe, and to vindicate and clear her ſelf from her aſperſion, which was put upon her by her accuſer, and the Veſtall was deſired that if ſhe had all her time carried and demeaned her ſelf chaſtly, and piouſly in her Ceremonies, that ſhe ſhould hold and fix her ſelf with her anchora ſpei, upon the Rock of confidence; ſo ſhe made her requeſts to her gods, and going to a bank of a River, having many accompanying her, that they might know the event and exit of the buſineſſe, ſhe brought a ſieve full of the Water of the River to the High Prieſt (before whom her cauſe was formerly pleaded. There is alſo added to this miracle, that her accuſer being very narrowly ſought after, never appeared more. Ibidem.

THere was a like miracle manifeſted about Claudius, that was the worſhipper or Idolizer of the ſame Ceremony, and when her too too looſe life had contracted ſome calumny, who did endeavour to waſh off the blot, and to diſpell that cloud that encurtained her glory, and to blow away that fume of opinion that was in the minds of moſt men, did attempt to remedy this malady by ſome ſuch apparent teſtimony which would require more admiration of the ſucceeding Ages to wonder at it, then faith to believe it: this Veſtall (Virgin ſhall I call her?) firſt humbly praying, and tying her belt, quickly removed a Ship which carried Juno, ſticking in the Tiberine ſands, and drew it againſt the ſtream, which a great deal of the Roman ſtrength and force (though vi et armis) after very many encounters could not ſtir nor remove. Sabellicus, Lib. 2. cap. 5.

ADrian the Emperour, Lucius Commodus being adopted, and hoping for the Empire, commanded Severianus, and Fuſcus his Nephew (which ſeemed to take the ſurrender of the Empire grievouſly) to be ſlain, much ſuſpecting and envying them; one of them being four ſcore and ten years old, the other but eighteen. But Severianus before he was to be ſtrangled, called for ſome fire, and, burning incenſe; he ſaid, Vos, ô Dei, teſtor me nihil mali commiſsiſse: i. e. Be ye my witneſses, O ye gods, that I have done no evill to Adrian, I wiſh onely this miſchief, that when he ſhall deſire to dye, he ſhall not be able. And thus one of them yielded to the fates. Afterwards Adrian, in a great ſickneſſe, often deſired death in vain, and often ſtrived to be his own executioner (by reaſon of his wicked heyre); his Epiſtle which intimates this is extant, for he writes thus; How miſerable a thing is it to deſire death, and not to dye. Dion. Caeſsius, in vita Adriani.

WHen the Athenians were infected with the Plague, they had an Oracle from Pythia, that the City was to be purged by ſacrifice: they ſent Niceas the Son of Niceratus, to a ſhip, who called Epimenedes out of Creet. He proceeding after this ſort, Olymp. 27. did purge the City thus: they took ſheep that had black and white fleeces, and brought them into Areopagus, and from thence permitted them to go whither they liſted, and appointed ſeverall to accompany them, and that whereſoever they ſhould lye down, they ſhould ſacrifice ſeverall of them to peculiar gods. And ſo the peſtilence was quench't, hence was it that Altars were oft found in the Athenian Villages without any name. Which by chance was to the unknown God, upon which occaſion, Saint Paul began to Preach Chriſt to the Athenians. Laertius.

THe Perſians being or'ecome and beat back to Platea a City in Boetia. Apollo anſwered the Grecians (conſulting about a ſacrifice) that they ſhould rear up an Altar to Jupiter the Liberatour and freer, but before they had ſolemnized the ceremonies, they appointed that all fire ſhould be extinguiſhed through the whole Region which was polluted by the Barbarians, and that they ſhould kindle all their fires out of that pure fire on the common hearth at Delphos. Therefore by and by the Magiſtrates of the Grecians going all about, commanded all them that uſed any fire to extinguiſh it. Euchidas of the Plataeenſians, promiſed that as ſwiftly as that could be done, that he would bring fire from the goddeſſe, and ſo he went to Delphos, and ſo purging his body by ſacrifice, and waſhing it with water, being Crowned with Laurell, took fire from the Altar, and running backwards, went towards Plataeas, and before the ſetting of the Sun, returned, and in that very ſame day meaſured and travelled a thouſand pa[•]es, ſo the Citizens were ſaved, unto whom he delivered the fire, but he quickly fainted, and a while after died: the Plataeenſians did bury him in the Temple dedicated to Diana at Euclia, and did ſuperſcribe this Tetrameter Verſe.

Euchidas Delphos cucurrit, et die reverſus uno eſt.

Euchidas unto Delphos one day run,

Return'd again ereth' ſetting of the Sun. Plutarchus, in Ariſtide.

IT is reported that Hercules the ſon of Alcmena, offering ſacrifice to Jupiter in Olympia, when he could not drive away the flies, it is ſaid that the Elii called the driver away of them [〈 in non-Latin alphabet 〉], and did do ſacrifice to him, and when the ſacrifice was offered, on a ſudden all the flies flew beyond the River Alpheus. Therefore was it reſerved and kept by the Eleans to drive away flies from Olympia, and the ſame ceremony was uſed. Pauſanias, lib. 5.

AUrelian the Emperour, when he came againſt the Marcomannians unto Mediolanum a Town in Italy, he writ to the Senate that they ſhould look into the Sybillaean books, what rites were neceſſary to crave the help of their gods. Which when the Senate had done ſo, and had it revealed by a divine revelation more then by any humane ſtrength or counſels, the Barbarians durſt not go beyond their prefixed limits, affrighted by ſuch terrible ſights and Wonders, and ſo a clear path was laid open for Aurelians Victory. But he, leaſt that he might not ſeem ungratefull not to acknowledge his help from Heaven beſides the great rewards of this Victory, and Thankſ-giving being given through the whole City of Rome, he gave fifteen Millions of the weight of Gold, and a great treaſure of Pearls, for a remembrance thereof. Fulgoſus, lib. 1. cap. 1.

THe Perſians commanding Aſia when they had ſpoiled and ranſack't all the Holy places and Temples of the Greeks excepting the Temple of Semidea Rhea which was in Caſtamus Cherroneſus, neither fortified with Walls nor Watches, and left it unviolated, the plundering Robbers pilling and poling all places, and this was that place which was onely left unwalled, and that might of all other been taken without danger, they report the cauſe to be this; the univerſall beneficence towards all men, for ſhe did teach and inſtruct the ſick in Dreams, the cure of their diſeaſes, and did recover very many that were deſperately ſick. Furthermore, thoſe Women that were in Travell, ſhe delivered them from the perill of Child-birth. Diodorus, lib. 5. cap. 17.

WIthout Crotonis anciently there was a Temple dedicated to Juno Licinia and was very ſtrict and hallowed with many Religious ceremonies, and where was a Grove that was hedged about with high Firre-Trees: in the Center and middle thereof there was a feeding place, a graſſe-plot where all kind of Cattle was fed, which was ſacrificed to the goddeſſe, and had no keeper, the flocks overnight would ſtear themſelves of their own accord to their Stables, being no wayes lyable either to the injury of men or beaſts, there was a great wonder and miracle related of an Altar there which was in the day time, never was there any aſhes blown away by the violence of the Winds. Sabellicus, lib. 3. Ennead. 5.

A Great barrenneſſe comming upon the grounds of Pelaſgus, they devoted the ſpring to their gods, being able to perform their vowes, they neglected to perform it, therefore being exagitated and vexed with a grievous peſtilence, and enquiring of their Oracle, the cauſe of that evill, the Oracle anſwered, [〈 in non-Latin alphabet 〉], that having whatſoever they would, they have not given that which they promiſed, therefore to pacify the Deity, they were to pay the tenths. Dionyſ. Halicar. lib. 1. Euſeb. lib. 4. praeparat. Evangelicae.

THey report that in Italy the Rock of the Poſidoniacorians there was ſuch a miracle uſed: for there was a hunter in that Countrey which is called Andragathia; he was wont to dedicate the heads and feet of thoſe things, which he had killed to Diana, and affix them to the Trees, and when he had taken a great Boar in contempt of the goddeſſe, he ſaid, he would onely offer the head of it to her, and tying it to a certain Tree, one day when he turned a little out of the way, to ſhroud himſelf from the heat of the Sun being then Noon-tide, he ſlept under that tree, under which he had tyed the head of it, and fell aſleep; then did the garter diſſolve and untye of it ſelf, and the head of the Boar fell upon his head ſo that he dyed. Diodorus, lib. 4. cap. 3.

OEneus the King of Calydonia, there being a great plenty of all Kind of grain in Oetolia, and when he had ſacrificed to other gods, onely Diana excepted, the goddeſſe being angry, ſent a Calydonian Boor of a great bigneſſe, to deſtroy the neighbouring Region thereabout: and Meleager to ſtay this, being in full ſtrength, taking many conſorts with her, killed the Boar, and ſo by the conſent of all, ſhe obtained the reward of the ſlain beaſt, that was, the skin of the Boor. And when in a hunting time he was with Atalanta, the daughter of Schaenei, being much enamoured of her did concede and grant to her that skin, which was his reward for killing that wild beaſt. Which being done, and Thestes ſons being Hunters together with him, taking it very ill to prefer a ſtranger Woman before them, and diſapproving Meleagrus's fact, they by their traps and ambuſhes, took the skin from Atalanta, when ſhe ſhould return into Arcadia; then Meleager, as well agitated by love, as exagitated and excited by ignominy, at firſt he admoniſhed thoſe robbers that they ſhould reſtore the reward of Vertue which was given to that Woman by him, but they, contemning his words, he ſlew them all, for they were the Brethren of Althea: but ſhe being much grieved for their ſlaughter, execrated and curſed Meleager, and beg'd of the immortal gods, who had heard her prayers, that they would put an end to the life of her Son. ſome ſay that in Meleagers birth, the deſtinies appeared to Al[•]hea in a dream by night, and ſaid, then ſhould the life of her Son Meleager be expired, when that wood (which was a quenched charcolled firebrand) was burned out: the child being born, Althea thinking that by ſaving that Wood, ſhe ſhould alſo ſave the life of her Child, ſhe diligently reſerved and kept it. Afterwards being grievouſly tormented, and vexed by the death of her Brethren, ſhe burned the fireband, and then the cauſe of her ſons death came to light, and repenting her of the fact, ſhe hanged her ſelf. Diodorus, lib. 4. cap. 2.

STymphalus a River in Arcadia, maketh a great Lake or Gulph, and percollating, and being filtred through the Veins of the Earth, inſinuates it ſelf at length into the Argolick field, and there its name is changed; for Stymphalus 'tis called Eraſinus in the dayes of Pauſanias: this miracle happened, when a ſolemn rite was very curſorily performed by the Arcadians to the Stymphalian Diana; and in the firſt place the rites, for their countrey being Pretermitted, incontinently the Grove fell upon that cavern, under which the River Stymphalus did drain and ſweat through the Earth's pores, therefore the mouth of the paſſage (by reaſon of the interveining rubbiſh) being dam'd up, and the water making a reflux and flowing retrogradely, the water did ſpread and expand it ſelf over all the adjacent fields no leſſe then 400. paces, and made a great pool or Gulph. And ſo by chance it happened that a hunter chaſing his Hart, when ſhe had ſtuck her ſelf in the dirt of the fen, being chafed with grief of mind, ſwam through the water, and he had not left off the purſuit after her, ere a great chaſma or Gulph both ſwallowed up him and the wild beaſt together (they report) that by and by the ſtanding water finding the channel of the River, and following it, ſo that the whole Lake was drunk and dryed up in one day, the ceremony being more preparedly and magnificently made to Diana. Pauſanias in Arcadicis.

GLaucus the ſon of Syſiphus, who ruled at Potnia deſpiſing Venus's Rites, was torn in pieces by his Mares, which uſed to draw his Chariot. Servius, lib. 3. Georg.

HErcules did erect a magnificent Temple to Jolaus his Nephew, and inſtituted many hallowed rites to be conſecrated in it, and if the inhabitants ſhould be wanting at the accuſtomed ceremonies they quickly began to be made dumb, but when again they ſhould obey, they were to be reſtored to their former ſoundneſſe. Alexandr. ab Alexandro lib. 2. cap. 14.

CYanippus Syracuſanus becauſe he had neglected to ſacrifice unto Bacchus; the god, being angred and provoked, made him run into ſuch drunkenneſſe, that meeting his daughter Cyane in the dark, although ſhe reſiſted, he defloured her. But ſhe ſnatching a ring from her father that did obſtuprate her, delivered it to her Nurſe, that it might be for a mark and ſign of him that violated her. But afterwards when a grievous peſtilence did invade and come upon the City, for ſuch a hainous perpetrated wickedneſſe, there was an Oracle given out by Pythias, that the Authour of that impiety ſhould be ſacrificed to the freeing and liberating-gods. Therefore Cyane being conſcious of theſe things, ſlew her father, haling him to the Altar by the hair of the head, that the gods might be pacified. Doſitheus, lib. 3. rerum Sicularum: et Plutarchus, cap. 39. Paral.

IN Phocis at the Tithorean Temple of Iſis, for Religion, the holieſt of all them that ever the Grecians conſecrated to the Egyptian goddeſſe, for neither is there any inward acceſſe into it by any, but to thoſe whom Iſis in dreams ſeems to call to her, beloved afore the reſt: to this Tithorean Iſis are two Fairs yearly celebrated in the Spring and in Autumn, the Merchants or Factors build them up Shops and Stalls of Reeds, and of any other matter that they can light on. At the laſt on the third day they that come to Merchandize there, buy ſlaves, but in the afternoons apply their minds to their devotions. They ſacrifice ſumptuous Oxen, and Harts, but Geeſe and Meleagrides, birds, more parcimoniouſly, &c. Sometimes they ſay, a man is prophane when the pile begins to be burned, that through curioſity and ſelf-confidence dare go into it. And to him if there ſhall ſeem all places filled full of Hobgoblins, and ſuch domeſticall homely ſpirits, notwithſtanding if he turn back to Tithorea, and relate all that which he hath ſeen, he quickly dieth. Pauſanias in Phocicis.

IT is found by experience that they who violate the Religion of the Cabirorians, the Thebanes cannot eſcape condign puniſhment for their unexpiable wickedneſſe; for when the Naupacti a prophane Generation of men, durſt uſurp thoſe things that were conſecrated by the Thebanes, not long after they paid for their fraudulent impiety. Alſo thoſe Perſians of Xerxes Army, when Mardonius was their Captain, having their fixed ſtation or ſtanding Camp in Baeotia, one part of which not doubting to enter into the Temple of the Cabirorians, whether drawn thither by the deſire of a great prey, or out of the contempt of the Deity, all of them were ſtrucken with madneſſe; part of them caſt themſelves into the Sea, part of them precipitated themſelves from high rocks: and when Alexander in a battell had or'ecome the Thebanes, and did deſtroy and depopulate the City and fields with fire and Sword, thoſe of the Macedonians that broke into the ſacred Temple of the Cabirorians all of them either by lightnings or by fire ſent from Heaven, were ſlain; Such was the Religion of that Temple from the beginning. Pauſanias in Boeoticis.

PEntheus the King of the Thebanes when he had grieved Liber his father, and reviled him with many contumelious terms and other things, he did very inſolently, but at laſt that he might pry into thoſe hidden ſacrifices of Women, went to Cytheron, and climbed into a Tree, and from thence he ſaw all, which when the mad Prieſteſſes of Bacchus ſaw with a great violence, they tore him being alive, in pieces, and pull'd limb from limb. They ſay, there was an Oracle given at Corinthus, that they ſhould make inquiſition for, and ſeek out that Tree, and the finders out thereof ſhould be worſhipped with divine honours, therefore by the Item or inkling given by that Oracle, there was two wooden pictures found of his Father, Liber, put in the repoſitory of the Temple: beſides two mouthes which were anointed with red lead, they name the other Lyfius Bacchus. Pauſanias in Corinthiacis: Euripides writing of the daughters of Bacchis Cadmus, and their ſiſters the Simeles which brought up Dionyſius, did mention one Pentheus, that each of them tugg'd away the parts of his body. Natales Comes Mythol. lib. 5. cap. 13.

WHen the Potitians had obtained the rites of the conſecrated things of Bacchus, which was aſſigned for a gift to their nation by him, as an heritage, Appius Claudius the Cenſor being the Author of it, did transfer it to the ſervileſt baſeſt office of their ſervants: therefore all that were above thirty years of age, Adulti, were ſlain and deſtroyed, and the name of the Potitians, divided into twelve Families, quickly was quite extinct. And Appius for his part was made blind. Valerius, lib. 1. cap. 2. Livius, lib. 2. Decad. 3.

C. Terentius Varro overſeer for the Temples, when he made Circes playes in the Temple of Jupiter, he put a boy of admirable beauty, a player, to keep the watches. Which being done after many years it was as well expiated, as remembred: for a great while after, being made Conſull, fighting at Cannus, he proſpered ſo ill, that he almoſt loſt fifty thouſand Romans that were ſlain. Valer. Max. lib. 1. cap. 2.

ANnibal and Himilco being two Carthagenian Captains, beſieging Agrigentum, commanded their Souldiers that they ſhould caſt and throw down all the Sepulchres and Monuments, and ſo by that ruine draw and contract a great heap of rubbiſh and to bring it to the Wals; neither was the Army ſlow to execute this command, nor to bring this work to paſſe: but whileſt they were digging there, a great reverence of Religion and awe of the gods began to ſeize on ſome of the minds of the Army. For the Tomb and Sepulchre of Thero, a Monument of great labour and labour and Art, ſhaken by lightning, trembled: which miracle being procured for ſome of their Prieſts, when they ſaw the multitude make haſte to pull it down, laboured with all might and main, to ſtay and forbid it; and ſuddenly a peſtilence invaded the Camp, which deſtroyed many, neither did it wreſt a few into divers afflictions and calamities in which Annibal the Captain himſelf dyed. As alſo thoſe that did watch by night, did think they ſaw ſpectrums and ghoſts, and the ſhadows of them that were dead walking and wandring in ſhades. And Himilco gave over ſpoiling of the Monuments, and quickly performed his Rites to his gods, ſacrificed an Infant to Saturn, and drowned a whole company of Prieſts to appeaſe Neptune. Diod. lib. 13.

ILus when he ſaw Minervaes Temple on fire, running in haſte, took up Pallas's Image which fell from Heaven, and inſtantly he was ſtruck blind. A while after the wrath of the Goddeſſe being appeaſed, he recovered his ſight again. Plutar. cap. 34. Paral.

PEgaſus bearing the Images of Dionyſius out of Eleutherae a City in Boetia into Athens, the Athenians did neglect their god, neither did they receive him (as the cuſtome was) with pomp. Wherefore their god was angry, and infected the privy members oft he men with a grievous diſeaſe. And enquiring of the Oracle by what means they might be freed from this puniſhment, had this anſwer, that they ſhould receive their god with pomp and honour. And ſo from this they carried through the whole ſolemnities, pikes adorned with green leaves, as well publickly as privately. Natales Comes, lib. 5. cap. 13.

THe Captains of the Japigans did take out the Images of the gods out of the Temples, who boaſtingly ſaid it was fit that they ſhould give place to thoſe that are moſt potent. And becauſe of that, they were ſmote with darts and fire from heaven. And there did appear Darts afar off, which were ſhot out of the Clouds. And all their children unto this day are ſhaven unto the skin, and wear long mourning Gowns, and are to all, more rare then good men. Athenaeus, lib. 12. cap. 7.

WHen the Aeginetae invaded the Epidaurians, and carryed away the Olive-tree Images of Damiae and Auxeſiae, by reaſon of which the Epidaurians yearly were conſtrained to bear the rites to Erictheus at Athens (for by that law they had granted the Epidaurians power of their Olive-trees) the Epidaurians refuſed to let go their bargain; Therefore the Athenians ſent a Cart into Aegina to fetch back the Statues, that they might bring the Images as though they had been made of their wood, therefore they endeavoured with might and main, and ropes caſt about, to draw the Statues into their Ships. But as they drew them, the Images fell on their knees, and from that time they alwaies remained in that poſture. Moreover, when there was a great Thunder and Earthquake, the Rowers were made mad, and wounded one another grievouſly, and ſlew all, ſave one that was the Meſſenger of this ſlaughter, who betook himſelf to Phalerus. Herodotus, Libro 5.

ARtabarus a Perſian, the ſon of Pharnax who had a comiſſion from Mardonius, for the Circuit of 60. miles, when he ruſhed into Neptunes Temple, and wickedly and irreligiouſly upon his Image, in the ſiege of the City he was much troubled with the flux of the Sea, and being conſtrained to raiſe his ſiege, when he with his Army retreated into Pallenes, he loſt a great part of it by the overflowing Tides of the Sea. Herodot. lib. 8.

PUb. Scipio Africanus Minor, when he had granted leave to his Souldiers to take Carthage, a certain Souldier going into the Temple of Apollo, did attempt to bereave the Image of the Golden Veſtment: for which thing Apollo being angry, cauſed that thoſe ſacrilegious hands ſhould be found cut off, among thoſe fragments of the Clothes and the skirts of the Trunk or body of the Image. Valer. Max. lib. 1. cap. 2.

THe Grecians convented and met together in Aulis being to ſail to Troy. Agamemnon going a pretty way from the Army, ſeeing a ſhe-Goat about Dianaes Grove (ignorant of Religion) which was in that place, ſmote it with a Dart, not long after Diana being angry, ſent the Peſtilence into his Army, a certain Religious Woman affirmed that Diana was vexed for the death of her ſhe-Goat, in which ſhe much delighted, and that ſhe would have puniſhment of the Army for ſuch a ſacrilegious fact, and that ſhe could not be appeaſed before he that was the Authour of this wickedneſſe, did ſacrifice his eldeſt daughter, &c. Dictis, lib. 1.

PAncrates Arcadicus, in inſcriptis Marinis operibus, declares the fiſh Pompilus, called alſo Nautillus, is not onely in eſteem with Neptune, but with all the gods in Samothrace. When the Golden kind of men as yet lived, Epopaeus, of the Icarian Iſland, fiſhing together with his ſon, and ſeeing that he could catch no other fiſh but Pompills, he did not refrain from eating them, but he with his ſon did eat them all. But ſhortly after he ſuffered for his villany. For a Whale coming to the Ship, ſwallowed up Epopaeus in the ſight of his ſon. Moreover Pancrates doth relate, that the Pompilus is an enemy to the Dolphin, and that they let the Mechi go Scot-free when they have eaten a Pompill, for they become unprofitable; and being troubled after they have eaten them, the water caſteth them on the ſhore, where they are food for Cormorants and Gnats. Athaeneus, lib. 7. cap. 7.

THey ſay that a certain man hid a piece of holy Money which he ſtole out of the Temple of Apollo at Delphos, in that part of Parnaſsus, which is ſhadowed moſt with Woods and Trees. But a Wolf violently killed him ſleeping, and afterwards every day, he did make the City reſound with his howlings. When the men of Delphos began to think that it could not be done without ſome divine providence, following the beaſt, they found the Gold which was taken away by ſacriledge, and for the memory of the thing, they dedicated a Brazen Wolf to Apollo. Pauſanias, lib. 10.

SAmbicus a certain man of Eleus (a City of Thrace) together with ſome other of his companions, threw down many Brazen Statues, and ſold them. Afterwards attempting greater things, he ſpoiled the Temple of Diana their Guardian. For her Temple was in Elis (a City of Achaia) which they called the Temple of Aristarchus. But he being apprehended preſently after, when he refuſed to betray his companions, he was torn with new deviſed torments, amongſt which he loſt his life. Plutarch. in problemat. Graec.

PHilomelus, who firſt poſſeſſed the Temple of Apollo at Phocis reſtrained his hand from the holy things, which neceſſity did permit him to take. But Onomarchus which ſucceeded him, ſpent much of the Money in War. Phyallus the third, the brother of Onomarchus, took away a great number of the gifts which were conſecrated in the Temple; to coyn Money, to pay his hired ſouldiers▪ And truly having received 120. Golden bucklers dedicated by Caeſar King of the Lydians, which weighed two Talents, he caſt them aſide to make money, and likewiſe three hundred and ſixty Golden Cups, which weighed twenty pounds, and the Golden Images of a Lion and a woman, ſo that all thoſe things were valued at thirty Talents of Gold, and all thoſe things which were coyned of the Gold, according to the account of Silver, did amount to four thouſand Talents. But all the Captains did ſpend the ſumme of above ſix thouſand Talents out of ſilver things, which were conſecrated as well by Croeſus, as others: that if the whole value of the Gold and ſilver were accounted, it would amount to more then 10000. Talents. But all theſe were heavily puniſhed for their impiety and contempt of the Deity. For Philomelus fighting againſt the Boeotians, the revengers of ſacriledge, being wounded in many places, was ſhut into a certain ſleep place, whence he could not eaſily get out (a puniſhment which ſometimes was wont to be inflicted on Captives); he being afraid, caſt himſelf headlong thence, and in the ſame manner, paying a due puniſhment to the Deity, he died. Diodorus, lib. 16. Onomarchus having his Army vanquiſhed by Philip the ſon of Amyntas, ſwimming to the ſhips which were bound for the Athenian ſhore, died in the Sea. Phyallus was conſumed with a perpetuall contagion. But Phalecus which after all them took away whatſoever was left of the gifts, lived long enough in fear, and divers great dangers, not that his fortune might be thereby better then the other companions of the wicked miſchief, but that being tormented for a longer time, and made more known to many by his miſery, he might undergo a more famous and much mentioned calamity. Being toſſed about with very much wandring, when he did reſiſt Cidonia in Creet, he was ſtricken dead by thunder.

Q. Fulvius Flaccus did not eſcape unpuniſhed, becauſe he carried the Marble tiles that were to mend the Temple of Juno at Lacinium, to the Temple of warlike fortune, which he made at Rome. For it is affirmed that after this deed he was not long in his wits, but alſo yielded up the Ghoſt, by very great grief of mind when he heard that one of his two ſons (which were waging war in Illiricum) was dead, and the other dangerouſly ſick. By whoſe fal the Senate being moved, took care that the Tyles ſhould be carried back to Locrus (a City in the uttermoſt part of Italy which was named Magna Graecia.) Valerius, lib. 1. cap. 2. & Livius, lib. 42.

WHen the Perſians, under the conduct of Xerxes, came to the moſt famous Temple at Delphos with an intent to ſpoil it, great miraculous things were preſented to their ſight. The evill Daemons (whoſe habitation without doubt the ſame was) never ſaw a greater prey of men offered to them, then with that Tempeſt, they could appoint the ſame new ſuperſtition to Xerxes, and the whole World which he took with him. Two Rocks being ſuddenly ſmote down from the top of Parnaſsus, tumbled down upon the enemies lying under, and broke in pieces many that reſiſted. Moreover lightning being caſt down from the Heavens with Thunder, and the holy armes moved out of the inner part of the houſe of their own accord, and a braying heard in the next Temple of provident Minerva, did overthrow the Barbarians ſuddenly, ſo that they caſt themſelves headlong down from the ſteep places of the Mountains, as if they were driven with madneſſe, upon whom the men of Delphos caſting ſtones and Darts made a great ſlaughter. And by theſe various Phantaſms, the Temple remained unviolated. Trogus ſaith, that the men of Delphos found four thouſand men, whoſe whole hands were conſumed by lightning, and the filthy tempeſt, and at length they proclaimed openly, that by how much the greater the offenſe of the gods was than the offenſe of men, by ſo much▪ they ought to uſe more ſudden and grievous puniſhment. Diodor. lib. 11.

WHen Theron King of the hither Spain, was driven with rage to aboliſh the Temple of Hercules, which is at the Gades, (two Iſles at the further end of Spain beyond Granate) having furniſhed his army of Ships with neceſſaries, the men of the Iſles of Gades came againſt them, being carried in ſwift Ships, and battel being given, it was weighed in an equall ballance as yet, but on a ſudden the Kings Ships were put to flight, and therewith being caught with an unexpected fire; they burned. Very few of the enemies which remained being taken, did declare, that Lions did appear to them ſtanding on the Decks of the Ships of the Gades, and ſuddenly their Ships were burned with beams ſent in, ſuch as are painted on the head of the Sun. Macrob. lib. 1. cap. 20.

WHen the Scythians having gone out of their bounds, had ſpoyled the Temple of Venus Urania in Aſcalon a City of Palaestine (for it was a very ancient Temple) the goddeſſe ſmote them and their Children with an effeminate diſeaſe, which they whom the Scythians call Enareas, can onely cure. Having enjoyed the Empire of Aſia 28. years, at length being taken to a Banquet by Cyaxares King of the Medes, they were murdered, when they were merry in their Cups, as it was agreed upon before. Herodotus, lib. 1.

ALexander, the ſon of Phillip of Macedon, when he had overthrown Miletum the beſt fenced City of Jonia, his pillaging Souldiers thronged into the Temple of Ceres. But Mileſian Ceres revenging the fact, did caſt flames of fire, which did ſtrike the robbers blind. Valerius, lib. 1. cap. 2.

WHen Pyrrhus King of the Epirots returning out of Sicily, paſſed by the people of Locrus, he ſpoiled the Temple of Proſerpina notable for much Religion among the inhabitants of Locrus, ſaying in deriſion: Unſeaſonable devotion is ſuperstition, and to gather Riches together without labour is Wiſedome. But the day after that he had committed that ſacriledg, his Navy being toſſed with an ugly tempeſt, all the Ships which had the holy Money, were driven to the ſhore of Italy. With which misfortune being affrighted, he commanded that the Money ſhould be ſought out, and laid up again amongſt the ancient treaſures of the goddeſſe. Neither had he any good fortune afterwards. For being toſſed with many miſchances, at length entring into Argos, he died miſerably. Suidas & Livius, lib. 9. ſecundi belli Punici.

WHen Himilco Prince of Carthage (having brought almoſt all Sicily under his ſubjection) beſieged Syracuſa, he ſpoiled all the Temples, but in the firſt place, the Temple of Ceres and Proſerpina. And while he ſtudied how to gird his Camp, and encompaſſe his Tents with a wall, he demoliſhed all the Sepulchres almoſt at the next Work to build his Wall, amongſt which he ſpoyled the Monuments of Gelon of Demareta and his Wife, anciently builded with wonderfull work. But in a ſhort time after he ſuffered deſerved puniſhment for his ſacriledge and impiety ſo arrogantly committed againſt the gods. For ſhortly his affairs went to wrack, all things being begun to be made worſe, and afterwards when courage increaſed by little and little in Dionyſians, and he was accuſtomed to weary them with often ſallying out, and fight with light eruptions, they alwayes returned Conquerours at all skirmiſhes. Alſo vain tumults among the Souldiers and ſudden terrours were often ſtirred up in the ſilence of Midnight throughout the Camp, by which they did run to Arms in vain, the cauſe of it no man knowing, and their Tents being turned upſide down with earthquakes, afterwards they perceived their enemies to break out of a bulwark upon them. A peſtilence invaded the Camp of the beſiegers in the Moor with a burning heat, which conſumed the number of 150000. Dionyſius making uſe of that occaſion, ſet fire on his Navy, and drove them to ſuch extremity, that he compelled the Tyrant to buy a ſafe return for him and the Carthagenians with a reward of three hundred Talents, having left and betrayed his companions. Being returned into his Countrey, he did lead a life expoſed to the reproach of all, and was ſo miſerable, that he went about the Temples of the City in a very thin Coat, declaring his impiety, and exhibiting his puniſhment to the Deity, having confeſſed his wickedneſſe againſt the Gods. Laſtly deſpairing, he killed himſelf willfully, leaving a great fear to the Citizens of violating Religion. Diodorus, lib. 14.

WHen Delos was heretofore the chief Emporium of all Greece and that onely fenced with Religion, it defended all the inhabitants from the injuries of all others. But Menophantes a certain Commander of the Armies of Mithridates, who being driven by the command of the King, or his own inſolence, aroſe againſt the Iſland, and invaded it with his Navy, having neither the defence of Walls, nor Arms. Where all things being beaten down, taken away, and pillaged, at length he laid the very City eeven with the ground. In that deſtruction he caſt the Image of Apollo (proudly being taken from its ſeat) into the Sea: That, being brought by the raging of the Sea to the bounds of the Boeotians at Laconia, named the place Epidelium. But neither Menophantes, nor Mithridates himſelf did eſcape the wrath of the god. For not long after the calamity of Delos, when he was carried into the Sea, the Merchants which had eſcaped his hand, ſlew Menophantes. But the god compelled Mithridates to loſe his courage, having loſt his Kingdome already, and being driven to and fro by the Romans, he could reſt no where. There are ſome which ſay that he begged, as a great favour, from one of the Mercenary Barbarians, to be killed. Pauſanias, in Laconicis.

WHen the Graecians had dragged out by force, and killed thoſe who came to pray in the Temple of Neptune, in the City of Helires, a great and ſudden Earthquake did not onely overturn the very walls, but alſo defaced the very foundation of the City, that there was not ſo much as any tokens left, whereby it might be known to future ages. And they record that another ſuch destruction happened. Helires was incompaſſed with a deluge of the Sea in the winter ſeaſon, and the very Grove of Neptune was ſo overwhelmed with that inundation, that the tops of the higheſt Trees could hardly be diſcovered: which comming to paſſe, the whole City with its inhabitants was ſuddenly deſtroyed as well by the moſt violent motion of the Earth, as the moſt abundant over-running rage of the Sea. In the fourth year of the Olympiad. 191. Pauſanias, in Achaicis.

WHen the Lacedemonians were inraged againſt the Inhabitants of Ilota, which worſhipped at the Temple of Neptune Aſphalius (that is) the ſafe, as Suidas ſaith, (which is at Teneros); Sparta was ſhaken as well with vehement as frequent impulſions of the Earth, that not one houſe eſcaped ruine, except four houſes amongſt all the reſt which eſcaped unruined. Pauſanias, in Achaicis: et Aelianus, Libro 6. variae Hiſtoriae.

WHen Cytharoedes did diſpute in contending for the honour of Juno at Sybarum, for that was the cauſe that provoked the Sybaritans to that contentious diſputation, and when they had mutually gone to arms, Cytharoedes fled with his Stole to the Altar of Juno: but they forbore not to lay violent hands upon him in that place, but a little after they ſaw bloud ſprinkled about the Temple, as if it had iſſued out of a continually-flowing Fountain. But when the Sabaritans had ſent to ask counſell at the Oracle of Delphos, they received this anſwer:

Stand off, my Sacred Tables come not near;

Whoſe hands are drench't in bloud, ſhould Juſtice fear.

Which freſh diſtilling, thee forbids to venter,

Into the threſhold of my Temple t'enter.

Good fates to them can never be foretold,

Who to ſtain Junoes Temple dare be bold.

The Muſes harmleſse ſervant thou haſt ſlain,

The god's revenge for which, thou must ſuſtain.

Who perpetrates baſe willfull facts, may know,

He's ſure to ſuffer heavy Judgments blow,

Inexorable toth' unjuſt immortalls prove,

Deſcended though by birth from mighty Jove.

Who on their necks, and childrens childrens dear,

Juſtly will heaped vengeance ſend to bear,

Neither was revenge delayed. For when they waged Warre with the inhabitants of Crotonia, they were overcome by them, and their City was overthrown. Aelianus, libro 1. de var. Hiſtor.

IN the Mountain Haleſius, near Mantinea, was the Temple of Warlike Neptune, built by Trophonias and Agamedes, with Oaken boards, forbidding entrance not by the oppoſition of any bolt, but onely with a ſmall Wollen rope drawn before it, which had a ſecret force to drive men away. Never any one entered into this Temple, beſides Aepytus King of Arcadia, who having loſt his Son as ſoon as he entered into the Temple, he was ſmitten blind by the ſudden force of the Sea-water, boyling out of holy fountains, and not long after died. When the Emperour Adrianus did build it up again, he did ſet overſeers amongſt the workmen, leſt any one ſhould look into the antient Altar, or ſuffer any rubbel to be carried from it to any other place. Pauſanias, in Arcadicis.

IN the Mountain Lycaeus of Arcadia was the Altar of Jupiter Lycaeus, whither no man could come. If any one entred deſpiſing the Religion of the place, it was certainly requiſite that he muſt dye within the ſpace of that year. It is a wonderfull thing alſo that (as they ſay) as well men as beaſts, which by chance come into the circuit of this place, have no ſhadow of their bodies. And truly a Hunter cannot follow wild beaſts that fly thither, but ſtanding at the entrance, he cannot perceive any ſhadow that they have. It is certain that the men of Syena a City of Aethiopia, do ſhew no ſhadows from their bodies at that time of the year, when Cancer is in Conjunction with the Sun. But in this Lycaeus it doth happen in any part of the year. Pauſanias, in Arcadicis.

THey report that in Cerynaea a City of Achaia, was the Temple of the Eumenides, dedicated by Oreſtes. They believed that if any one entred in hither to ſee it, polluted either with ſlaughter, or any inceſt, or kind of impiety, he being troubled in mind, would preſently be cruelly terrified. Wherefore the entrance of the Temple was forbidden to all that ſtrived otherwiſe. Pauſanias, in Arcadicis.

WHen Eriſichthon a certain Theſsalonian had cut down the Grove of Ceres, ſhe ſent to him perpetuall hunger, and cauſed that he ſhould never be ſatisfied with meat. He had a daughter named Meſtra, very well skilled in Witch-craft, whom he often ſold, being turned into divers forms of living Creatures, which running away a little after, would return to her father having taken her former ſhape, and ſo ſhe helped her fathers hunger according to her ability. Laſtly, he was driven to ſo great hunger, that he eat his own fleſh. Natales Comes, Mythol. libro 5. cap. 14.

WHen Cambyſes King of the Perſians, came to the Theban Aegyptians, he ſent fifty thouſand to deſtroy the Ammonians, and commanded that they ſhould burn the Oracle of Jupiter Ammon. Therefore when they had gone ſeven dayes on their journey along the ſands, and dined between the City Oaſis and the Ammonians; a ſtrong South-wind overwhelmed the whole Army with heaps of Sand carried along. He being gone againſt the Macrobian Aethiopians with the reſt of the Army, when having ſcarce finiſhed the fifth part of his journey, wanting Victuals, he returned to Memphis. Where when the Aegyptians did make Holy-day for the Apparition of Oſiris; (in the ſhape of a Bull) he ſuppoſed that they had done it for his diſgrace, as if they had reproached him for his misfortune: he killed the Prieſts and Aegyptians playing, he wounded the Bull of Oſiris, by which wound afterwards he pined away. A little after he killed his brother Smerdes, and his Siſters, ſuffering puniſhments worthy of his wickedneſſe. Herodotus, Libro 21.

THe Perſians burned the Anactorian Temple of Ceres in Eleuſis. Afterwards, when they were conquered at Plataea (a City of Baeotia) by the Graecians, with a very great ſlaughter. Not one of the Perſians was ſeen to enter the Temple of Ceres, which was there, nor lying about the Temple, as if the goddeſſe did drive away thoſe, who had deſtroyed her Temple. Herodotus, Libro 9.

SUidas doth rehearſe, that there was one Anagyraſion a quick ſpirited man, (ſo named from the place Anagyrus in Attick) who, becauſe an old man, his neighbour, cut down his Grove, thus revenged himſelf. The Concubine of the old man, caſt a raging love upon his, who when ſhe could in no wiſe penetrate the breaſt of the young man with the ſenſe of her love, ſhe voluntarily accuſed him before his father, that he did not ceaſe to appeach him of Whoredome. His father being perſwaded by the Woman, did throw his ſon headlong from the top of the houſe, and killed him. Afterwards repenting his deed, he hanged himſelf. Laſtly, the woman caſt her ſelf into a Well. He doth write the Author of this thing, Hieronymus in opere de Tragaediarum Scriptoribus. Hence aroſe that Proverb;

Anagyrum commoves.

Eraſmus:

AESculapius grieving that a great part of a Grove, which was dedicated to him at Coos was cut down by Turulius one of the officers of Antonius, to make his Ships, but in that wicked ſervice the parties of Antonius being overcome, Turulius was condemned to dy by the command of Caeſar, who brought him to the place which he had violated, and cauſed, that being ſlain there, by the Caeſarean Souldiers, he might ſuffer for the ſame deſtruction and overthrow of the Trees; (whereby the force of that Deity was made known) and that he might obtain freedome to thoſe that were yet ſtanding from the like injury. Afterwards the god encreaſed his worſhip, which was had alwaies in very great eſteem among the Inhabitants. Valerius, libro 1. capite 2. Lactantius, libro 2. de Origine erroris, capite 8.

POllux Onomastici libro 5. writeth that amongſt the Athenians, [〈 in non-Latin alphabet 〉], that is to ſay, Virgins of Diana, were wont to be conſecrated or initiated before they were marriageable, there was a Law decreed at Athens, that no maid ſhould be given in marriage to a man [〈 in non-Latin alphabet 〉], that is to ſay, unleſſe ſhe had performed thoſe ſacred rites to Diana, which they uſed to ſolemnize in the Moneth of January. Libanus in his Oration which he made in praiſe of Diana, ſheweth that the Virgins uſed to put on a garment which they named Crocota, being of the colour of Saffron, and that they were not to exceed the age of ten years, nor under five, Diana was thought to be pleaſed with them, who for the like occaſion, ſeemed to conceive ſome anger. They report that there was ſometimes in Athens a Bear which was made ſo tame, that ſhe was nothing at all offenſive to any, but did freely feed here and there at her pleaſure, wandring about, no one receiving any hurt therby. It happened that a young maid playing ſomewhat too ſportively with the Bear, who inraged therewith, ſuddenly and violently ſnatcheth her: which her brothers ſeeing, threw fiercely with Darts, and killed her, for which cauſe the peſtilence began to rage abroad about the Countrey thereabouts. The Oracles being conſulted, the gods anſwered, that the ſickneſſe would not ceaſe unleſſe they compelled ſome Virgins [〈 in non-Latin alphabet 〉], that is, for the deſtruction of the Bear, to kill ſome Virgins in the honour of Diana. Caelius, lib. 26. cap. 19.

THe Tanagrean Boetians had a Temple dedicated to Mercurius Creophorus for that Mercury did avert the Plague, when they carried about the Walls a Ram, for which cauſe he appointed that he who carried the Ram ſhould be attended by Tanagrean pipes, or muſick; he of the young men who was eſteemed by all to excell the reſt in beauty, in the feaſt day of Mercury, carrying a Lamb upon his ſhoulder, went round about the walls with it, which was a moſt preſent remedy againſt the Plague. Pauſanias, in Boeticis.

IN the eighth year of the reign of Numa, the peſtilence which raged all about Italy, waſted Rome alſo; The Citizens ſtruck with fear, deliver a brazen target ſent down from heaven by divine power; Hereupon they tell the King wonderfull ſtories, that they received of Aegeria at Camene, and that thoſe arms were ſent for the ſafety of the City, and that they were to be kept with an eleven more, which were to be made of like figure amplitude and form, that no thief for his profit might be able to invent the ſimilitude being heavenly things, and that he ought to conſecrate the field at Camenes, and the Meadows lying about it, where they for the moſt part met with him, and that they ſhould conſecrate the Well which watered the field to the Veſtall Virgins, the water whereof doth purge and water all penetrables. To theſe having given credit, they tell that the diſeaſe preſently departed. Plutarch. in Numa.

PHaleſius a private man builded the Temple of Aeſculapius at Naupactum from the foundation. On a certain time the God which was worſhipped at Epidaurus, ſent Anites a Noble woman, to him, when he was very ſick, and almoſt blind, to make Verſes, with ſigned Tables. The woman ſeemed to her ſelf to receive them in a dream. But the thing was proved by the event. For when ſhe was awake, ſhe held the ſealed Tables in her hands. Therefore when ſhe came to Naupactum, ſhe bid Phaleſius to look upon the letters having taken away the Seal. At firſt he thought that a blind man could not ſee the letters. But being in good hope that Aeſculapius had ſent him ſomething to cure him, unſealing the Tables, he looked upon the wax, and forthwith he perceived himſelf to be eaſed of the calamity of his ſight. Pauſanias, in Phocicis.

SEſostres the King of the Egyptians being dead, his ſon (which Herodotus calleth Varro) receiving the Crown, and taking his Fathers name, he in no wiſe imitated the glory of his Father. But was afflicted with the ſame misfortune as his Father. For being blind, either by the common nature of his Father, or, as ſome ſay, for his impiety againſt Nilus (into whoſe belly he threw a Dart) he was compelled to fly to the aſſiſtance of the gods, and having made divers ſacrifices to appeaſe the Deityes, for a long time he had no help. After ten years he received an anſwer, that the god which was worſhipped in Heliopolis, being appeaſed, he ſhould look upon the face of a woman, which knew no man carnally beſides her own Husband: ſo beginning from his own Wife when he had many, he found none that was uncorrupted, beſides the wife of a certain Gardiner, whom he took to Wife after he had received his ſight, but he burned all the reſt in a certain Village. Which place the Aegyptians afterwards called, The holy Turf. But he giving thanks to the god of Heliopolis according to the Oracle received, he erected two Obelisks of one ſtone, eight foot broad and an hundred high. Diodorus, lib. 1. cap. 4.

WHen a certain woman ſaid to Adrian the Emperour being very ſick, that ſhe was admoniſhed in her ſleep by the gods, to exhort him, not to kill himſelf, although he ſeemed to languiſh under a tedious diſeaſe, becauſe in a ſhort time he ſhould receive his health. The ſame woman did put out her own eyes, becauſe the health of the Prince did not anſwer in time according to her report. Laſtly alſo, ſhe was admoniſhed to kiſſe the knees of Adrian, and waſh her eyes with the water which was in the Temple, and having followed the advice of her dream, ſhe preſently received her ſight. In like manner a certain man being come from Pannonia, which was blind from his birth, having touched Adrian, obtained his ſight, and Adrian was reſtored to his former good health.

AMaſis King of the Aegyptians, married a Wife, (which ſome would have to be the daughter of Battus, the ſon of Archeſilaus: others, of Critobulus, a very honourable man amongſt his people) by name Ladices, with whom when he lay in bed, he could not perform his marriage duty, as when he made uſe of other women. When it was ſo a long time, Amaſis ſaid to her, Thou, O Wife haſt bewitched me, and therefore thou canſt not eſcape by any policy, whereby thou mighteſt not periſh by the worſt death among all women. When Ladices could not appeaſe Amaſis by denying it, ſhe vowed (within her ſelf) to Venus, that if Amaſis might copulate that night with her, ſhe would ſend an Image to her at Cyrena. Her wiſh being granted, Amaſis copulated with her, and afterwards as often as he lay with her, he performed his matrimoniall duty, and afterwards he loved her dearly. And Ladices performed her vow, having made a Statue, and ſent it to Cyrena, which remained whole till the time of Herodotus, being placed without the Cyrenenſian City. Herodotus, lib. 2.

WHen Milo Epirota, had caſt a ſpear at Laodamia the daughter of Pyrrhus, which fled to the Altar of Diana, as to a defence, the goddeſſe revenging her, he ran mad, whereby he died within the ſpace of 12. dayes.

WHen a certain ſacrifice was performed to Jupiter Aſcraeus, a herd of Goats belonging to Helicarnaſsus being brought to the Temple, ſtood, and the prayers being ended, one of them, (no body guiding it) went forward till he came to the Altar, which the Prieſt taking, ſacrificed. Apollonius, de Hist. Mirab.

IN Boeotia they think that Hercules doth ſhut and open the Temple of Ceris Micaleſsia every night. Moreover they put all the Apples which Autumn brings forth, at the feet of the Image, and they remaine very freſh the whole year. Pauſanias, in Boeoticis.

THere was a Village of the Nyſsaenes between Tralles and Nyſsa, not far from the City, by name Achrata, where is a place belonging to Pluto, encompaſſed with a ſumptuous Grove. Alſo the Temple of Pluto and Juno, and the Den of Charon, admirable by nature, which is above the Grove. They report that ſick people that deſire to be cured by theſe gods, do go thither, and tarry in a Village near the Cave with thoſe that are skillfull in the holy things, who ſleeping, receive cures for them in their dreams. The Prieſts calling for the remedies of the gods, do oftentimes lead them into the Den, where remaining as in a Cave, they ſpend many dayes faſting and ſleeping: ſometimes thoſe that are ſick, do receive health in their own Dreams, by the guiding and advice of the Prieſts. Strabo, lib. 14.

EPidaurus a City of Peloponeſus, being ennobled by the famouſneſſe of Aeſculapius, who (as the ancients write) hath cured divers kinds of diſeaſes. But the Temple was filled with a multitude of ſick people, and Tables hanging up, in which the diſeaſes that were cured were written. In the ſame manner it was in the Iſland Coa, and likewiſe in Trica. The City was ſcituated in the innermoſt Cloſet of the boſome of Saronicus. Strabo, lib. 8. The ſame Strabo writeth that there was a famous Temple of Aeſculapius at Tetrapolis, which City was inhabited by the Jonians and Carians. That Temple was full of an innumerable convention of ſick people, troubled with divers diſeaſes, and the walls were every where covered with painted Tables, wherein were written the diſeaſes and names of them which were cured by that god.

THey record that there is a Temple of Minerva Ilias, in which Dogs are nouriſhed, to whom it is given naturally, as alſo by ſome certain knowledge, to fawn upon the Graecians when they come, but follow the Barbarians with barking whereſoever they ſhew themſelves. Coelius, lib. 23. cap. 30. Antiq. lect.

THere is a round Temple of Hercules of admirable ſtructure in the beaſt-market of Rome, into which (they relate) neither Dogs nor flyes can enter. As no bird can enter into the Temple of Achill[•]s before Borysthenes. Alexander ab Alexand. lib. 2. cap. 14.

THere was a Temple of Pallas at Methon, a City of Peloponneſus, Diomedes dedicating an Image, becauſe before that, he received damage by moſt violent Winds in thoſe parts, blowing very unſeaſonably, which preſently after ceaſed, when they prayed to the goddeſſe, and afterwards no ſuch calamity came upon the Inhabitants. From whence ſhe got the name Minerva. Coelius, lib. 20. cap. 24. Antiq. lect.

WHen Greece was troubled with a continuall drought, and the reſt of Greece was no leſſe diſtracted for want of rain, which was without Isthmus, than all Peloponneſus; they ſent to Delphos, that they might know by the Oracle the cauſe and remedy of the calamity. There Pythia anſwered, that they muſt appeaſe Jupiter, but they muſt make uſe of Aeacus to ſue for them, ſo that he is willing to obey. Therefore when they had received that anſwer, they ſent out of every City, to entreat Aeacus to undertake the entreaty. He, having finiſhed the ſacrifices to Jupiter, and offered the vows, repleniſhed all Greece with abundance of rain. For the memory of the thing, the Citizens of Argos, did erect ſtatues for the Ambaſſadors. Pauſanias, in Corinthiacis

THe Sepulchre of Aristomenes of Meſsene, is worthy to be ſeen in a Colledge of Meſsene, (a City of Achaia in Greece) which they ſay in good earneſt, is not empty, and a monument ſet up for honour of the body not preſent. For although he, being driven from the Spartanes, died in baniſhment, yet by the command of Pythius Apollo, his bones were carried back into his Countrey, and ſuch things were ordained to be holy. They bound a Bull which was deſtinated to the Altar, to a Pillar not far from the Tomb. He, being mad, and raging becauſe of his bonds, did ſtrive to go away. Which if the vvhile the Bull moveth nimbly, and danceth according to that, it is ominous to the Meſsenians: but if on the contrary, the Bull ſhal ſtand immoveable, they interpret that it portends ſome calamity to them. The Lacedemonians report the Heroick Ariſtomenes to have been at the Leuctrican fight 187. years after his death, vvho aſſiſting the Thebans againſt them, vvrought ſo, that he afflicted them vvith a great diſcomfiture. Pauſanias, in Meſsenicis.

AT Pachinum, a Promontory of Sicily, Apollo Lybiſtinus is worſhipped with great devotion; for when the Lybians were about to invade Sicilie, their Navy having arrived at the Promontory, Apollo being invocated by the Inhabitants, ſent the Plague amongſt their enemies, and deſtroyed almoſt all of them with ſuddain death; whereupon Lybiſtinus was added as a ſirname to him. Macrobius, lib. 1. cap. 17.

THe Perſians, Xerxes leading them to the Chappel of Minerva, which ſtandeth before the Temple of Delphos, as they came thither, upon a ſuddain a Thunder-bolt from Heaven fell amongſt them, with the two heads of Parnaſsus, being rent from the reſt of the Mountain, with an horrid noiſe tumbled down, and intercepted very many of them; whereupon from the very Chappel of Minerva came moſt joyfull vociferations and jubilations. The Barbarians committing themſelves to flight, departing from Delphos, they publiſhed their great diſcomfiture; thoſe which eſcaped of them, fled to Boetia, reporting, That two armed men more noble then any of humane nature could poſſibly be, purſuing them. Theſe two they ſaid were Natives, and Heroick men at Delphos, the one Phylacus, the other Antonius, the Temples dedicated to them being there to be ſeen; That dedicated to Phylacus, ſtandeth by the way above the Temple of Minerva; and that which was dedicated to Antonius, near Castalia, under the whirlpool Hyampeum. Herodotus, lib. 8.

IN the Sabine Warr which was waged againſt the Romans for raviſhing the Virgins, The Romans made haſte to ſhut the gate which was at the foot of the Viminalian Hill, (which afterwards by occaſion of what happened, was called the gate of Janus) becauſe the enemies did ruſh upon it; after it was made faſt, flew open; and when again and again the third time the ſame thing happened, more armed men came to the threſhold of it, becauſe they could not ſhut it, to make it good againſt the enemy. And when the enemies fought moſt fiercely on the other ſide, it was preſently given out, That the Romans were overcome by Tacitus; for which cauſe, which defended the gate or entrance of the City fled. And when the Sabines had made an irruption into it through the gate, it is reported, that from the houſe of Janus, by this paſſage, the great power of torrents ſcattering water all about broke out, burning the great and vaſte numbers of their enemies with ſcalding waters, and devouring them with rapacious gulphs. Macrobius, lib. 1. Saturnal, cap. 9.

THe holy ſheep of the Sunne; which are at Apollonia in the boſome of Ionicum, which in the day time feed along the River ſide, which floweth out of the Mountain Lacmonen through the Apolloniatan field into the Sea; and choſen men, honourable by birth and Riches amongſt the people, keep them lodged in the night in a Cave not farr from the City, the people every year making new election, for that the Apolloniatae by a certain Oracle were brought to put an high value upon the Sheep. There a certain Gentleman called Evenius choſen to take the care of looking to the Sheep, upon a time fell a ſleep, and Wolves entring into the Cave, killed ſixty of them; which when the Apolloniatae underſtood, they condemned him to the loſſe of his eyes for ſleeping when he ſhould have watched: upon execution of which ſentence, their cattle ceaſed to bring forth young ones, and the earth to yield her fruit, and they had Cattle at Dodona and Delphos. The Prophets being asked the cauſe of this preſent evill; anſwered, becauſe they had unjuſtly deprived Evenius the keeper of the holy ſheep of his eyes, and that the Wolves were ſent by the gods, and that their puniſhments for this wrong ſhould not ceaſe till he was ſatisfied by thoſe who had perpetrated this wrong to him whatſoever Evenius himſelf conceived due ſatisfaction; and then that the Gods would ſo bleſſe them, that they would find themſelves happy. The Apolloniatae keeping theſe Oracles cloſe, choſe certain Citizens to perform them, who come to Evenius ſitting in a ſtation for the purpoſe, and ſitting down with him, diſcourſe of other things, at laſt came to ſpeak of the miſeries of the times; which making as an introduction to ſpeak of his wrong, they demand of him what mulct he would wiſh the Apolloniatae to undergo for his full ſatisfaction, who having not heard of the ſentence of the Oracle, ſaid that he deſired two mannours which he conceived the greateſt revennues belonging to the Apolloniatae, and a houſe which he knew to be the beſt in the City: the Citizens preſently aſſented, and telling what directions they had received from the Oracle, and buying the Mannours of the Owners thereof, gave them to Evenius, who preſently thereupon obtained divination from the gods, whereby he grew famous. Herodotus, Libro 9. cap. 7.

THe Pilappii inhabit that furtheſt part of Scandinavia, bordering upon the frozen Sea, and almoſt incloſed with the Sea; Theſe neither till the ground, nor nouriſh any cattle, but the Tarandus or Buff which they make uſe of in the Winter when the waters are glaz'd, and all things made ſtiff with the Froſt; for they live by hunting and fiſhing, and they have ever hitherto worſhipped wood and ſtones; when they went on hunting, fiſhing, or began any other buſineſs, having uſed certain adjurations, they endeavour to move out of their place their gods which they conſult; which if they eaſily perform, they conceive they favour their enterpriſe, and promiſe ſucceſſe; but if they cannot move them without much trouble, they think their ſucceſs is denyed; and if they cannot poſſibly move them out of their places, they conclude, that their gods are offended; And therefore they think they are to be appeaſed by a certain ſacrifice, which they order in this manner; They have a brazen veſſel, wherein are the pictures of all kinds of four-footed Beaſts, of Birds, and Fiſhes, which are common and plentifull amongſt them; they have the image of a Frog made of braſs annexed to a piece of Iron faſtned to the middle of the veſſel like a plumb; afterwards uſing adjurations, they beat upon the veſſel, and into the picture of whatſoever creature the Frog doth thereupon fall or leap, as ſoon as the frog had but touched it, they procure a living creature of that kind; they kill it, and hang the head thereof upon a Tree which they account holy; the reſt they cook or dreſs, and conſume with their friends which they call about them; and according to their ſacred rites, (as they think) they anoint themſelves with that wherewith the hoſt is boyled; ſuch holy rites finiſhed, (as they ſay) they have learned by experience, ſuch things they undertake, ſucceed proſperouſly. Olaus Magnus.

Of Sathan's wonderful Legerdemains, Deceits, and Impoſtures, uſed, for the ſetting up, and eſtabliſhing Idolatry, by Invocation of Saints departed this life, worſhiping of Statues and Images, and for confirmation of the doctrine of Purgatory, contrary to the preaching of St. Paul, 2 Theſs. 2.

THeodoſius the Emperour, unjuſtly ſuſpecting John Damaſne, a Monk, of betraying the Secrets of the Empire to the Perſians, with whom he had been priſoner, puniſhed him with the loſs of one of his hands; he therefore imploring help of the bleſſed Virgin, as he was before her Image, had his hand reſtored, and perfectly united to his arm in the ſight of many, though it had for many days been fixed to the doors of the Church. Fulgoſus, lib. 1. cap. 6,

NIcephorus, lib. 15. cap. 23. relateth, That a certain Jew of the Arch-Synagogue was taken as the Author of a tumult, raiſed at Conſtantinople in the time of Leo the Emperour, and condemned to fearfull torments, in the midſt whereof he cryed out with a loud voyce, O God of holy Sergius, help me! holy Sergius, thou haſt known me and mine innocency. The Judges ſuſpecting, what he ſpoke to be cunning diſſimulation, condemned him to be burnt; who when he was in the midſt of the flames, there appeared two horſemen arrayed in white robes, who for many hours kept him preſerved and untoucht by the fire; which the people with much wonder beholding, at length, running into the flames, ſnatch'd him away.

WHen the body of the Virgin Levinua was carried through the Towns and Garriſons of that part of Flanders which lyeth to the Sea-ſide, thoſe who were ſick of the Palſie, deaf, lame, and troubled with other diſeaſes, were ſuddenly cured. And two Wax Candles, put out by the wind; as ſoon as they were brought to the bones of the dead Virgin, kindled by vertue thereof. Jacobus Meyer, ex ſcriptis Dryonis tunc temporis Morinorum Epiſcopi.

MAny blind and lame were brought to the Sepulchre of Pope Martin the fourth, (who had been warlike enough) and recovered their former health, by uſing ſuch devotions there, as were then uſed at the Sepulchres of the dead. Platina.

THe Coach in which the dead body of S. Ladiſlaus King of Hungary was carried, the keepers thereof ſleeping, and the beaſts feeding, without any inforcement went to Varidinum with ſuch celerity, that the keepers could not keep company with it, neither could any man by any means poſſibly ſtay it; As they were committing the body to the Sepulchre, the face of a certain man (which they ſay had a loathſome ſmell) turn'd towards his back, and hanged upon his ſhoulder, having tryed many wayes for help, and finding none, comes to the Sepulchre, and cryes out with a loud voyce, O Holy Ladiſlaus, I have wronged thee, holy Prince forgive me: And, the incenſed divine power appeaſed by his humble and hearty veneration, his chin was brought to its proper place, and he perfectly reſtored. Boſinius, lib. 4. Decadis, 2.

THe Biſhop of Prague in Livonia, by the perſecution of the Abdeberti, loſing a finger for the faith of Chriſt, the executioners or cutters off of his finger, threw it into a River in the Countrey of the Vandals, in which Countrey he had oft preached; which a fiſh preſently ſwallowed; whereupon the fiſh ſhined with a circle of glaring flame: the Fiſhers eſpying it, and taking it for a wonderfull portent, after great induſtry uſed to catch it, at laſt obtained their deſire; and having taken out the bowels of the fiſh, they found the finger ſhining with a glaring light. Idem, lib. 1. Decadis ſecundae, hiſtoriae Ungar.

GEnarius of Beneventum having his head cut off for profeſſing the faith of Chriſt, it and his blood put into a Viall, were kept in two ſeverall Churches; and when they were both ſolemnly carried through the City, the blood which was congealed into a ball; when it did but touch the head, diſſolved into as freſh blood as it was when it flowed from the Martyr at his decollation; and when it was taken from his head, it congealed again into a round form as it was before: And that we might be more aſſured of the truth hereof, we had the teſtimonies of them who were diligent obſervers, and eye-witneſſes of the ſame. Fulgoſus, lib. 1. cap. 6.

VAlens the Emperour, an Arrian, when he would have tranſlated the Head of John the Baptist to Conſtantinople, could not poſſibly get the Coach wherein he had put it, to be moved or ſtirred, and therefore was forc'd to deſiſt and leave off his undertaking; but Theodoſius, an Orthodox Chriſtian, did afterwards with much facility tranſlate the very ſame head. Fulgoſus, lib. 1. cap. 6.

IN the time of the Warr of Otho and Philip, Emperours, the bodies of eleven thouſand Virgins, three of them Kings, were ſeen to return to the Temple of Colonia, from the Abbey of Fuldenſes in Thuringia, whence they had been tranſlated from Colonia. In the morning betimes, whileſt they ſung the Pſalms appointed by the Church for nocturns, the Abbot and Monks of that Monaſtery ſaw the bodies of the three Kings going out of the Temple, which not long after were found in the Temple of Colonia, whence they had formerly been tranſlated, Idem, ibidem.

WHen John, a devout giver of alms, was dead, a certain woman for three dayes together continuing at his Sepulchre, weeping, for that ſhe feared leſt a writing (which ſhe had delivered to him, and wherein was contained a great ſin which ſhe had committed, and which ſhe had declared unto him) ſhould come to the hands of any body that ſhould know and divulge it; the Eleëmoſynarian appeared to the woman, and delivered the ſchedule ſealed, in which the former writing was blotted out, and written inſtead thereof, For my ſervant John's ſake, thy ſin is blotted out. Metap. in vita ejus.

A Certain German called Conradus, repenting heartily of his ſins, cometh to Rome, Hildebrand then Pope, commandeth him to wear inſtead of a ſhirt, a covering next his skin, tyed together with five chains ſtamped with letters, containing a catalogue of his ſins, and commands him to viſit the holy places all the world over, and there to pray for pardon, that he might have remiſſion of his ſins: he obeys; and travelling long and far, not omitting in his pilgrimage to viſit Jeruſalem, at length he cometh to Hungary, where he viſiting the Sepulchre of the holy King Stephen, in the Church called Alba Regalis, and having humbly caſt himſelf down in prayer, before the Altar, from the firſt hour to the ninth, being ſeized on by ſleep the Kingly Saint appears, ſaying, Riſe quickly my friend, thou canſt not by my merits or help, obtain pardon from the Tribunal of Almighty God, but go yonder to the Monument of my ſon Emericus, who by his Virginity procured great favour from Almighty God; whereupon he calling on the name of that Saint, found, that the chains wherewith he was tyed, fell all in ſunder, and the ſtamps which were ſet upon them clean gone, ſo that they appeared plain; inſomuch, that there could no ſinne of his be read, there not remaining ſo much as one ſmall letter. Ever after, this Temple was viſited with ſuch devotion, that innumerable Votaries came to it from very remote places. Bonfinius, lib. 1. Decad. 2.

ABout the third year after the miſerable ſlaughter received by the Turks at Nicopolis, in the time of Sigiſmund the Emperour, when many went into the field where that battel had been fought, they heard a voyce amongſt the bones of the dead, ſounding forth the names of Jeſus Chriſt the Saviour of the World, and the Virgin Mary; and looking amongſt the dead corps, they eſpyed out a head, which ſaid, Why ſtand ye gazing ſo ſtupidly here? I am a Chriſtian, who was ſlain here before confeſsion, and therefore my ſinnes are not yet expiated; the bleſsed Mother, Mary, cauſeth that I am not afflicted with eternal puniſhment, and hath ſo preſerved me, that I have yet my ſpeech to confeſs my ſins, and declare my mind to the holy Apoſtles; wherefore I pray you ſend for a Prieſt to receive my confeſsion, and give me abſolution. He being asked, How he had deſerved ſo great favour from the Virgin? anſwered, She was my peculiar Patroneſs all my lifetime, ſeven Feaſts every year all my lifetime I celebrated in honour of her, and did moſt ſtrictly faſt, eating nothing but bread and water the eves of all thoſe Feaſts; of all my Patrons and Patroneſses ſhe was chiefly relyed on by me. A Prieſt from the next Town being ſent for, he making an exact confeſſion, received abſolution; whereupon ſilenced, he reſted in peace. Bonfinius, lib. 3. Decad. 3.

MErcurius, a certain Hungarian, brought up at the Albenſian Temple, when the King, Ladiſlaus, had commanded the Tomb of St. Stephen to be ſearcht, to ſee if any of the Reliques were taken away; being all alone, having retired himſelf into the holy Quire, with a doleful countenance, and ſad heart, bewailing, that he could not ſo much as ſee, much leſſe obtain a kiſs of the ſacred body; a young man in the dead of night appeared to him, who was beautified with incredible comelineſs, having a moſt chearfull countenance, and arrayed in white apparrel, carrying ſomewhat wrapt in a fine cloath, ſaid to him, Mercury, receive what thou haſt ſo earnestly deſired, and be ſure highly to eſteem this precious gift committed to thy trust, keep it with care and diligence, and view it when time ſervs. The ſacred Nocturns devoutly finiſhed, Mercury going to a private place, opens the cloath, and finds the right hand and ring of the holy King; ſhortly after, he being choſen Governour of a Monaſtery, built of wood, ſcituated at the foot of the hill Carpathius, which divides Tranſylvania from Hungary, neither daring to truſt himſelf, nor any one elſe with the hand, he hides it in the ground, and appointed every day ſome of the Monks to watch it, leſt any man ſhould ſteal it away. Then that Monaſtery ſought to King Ladiſlaus, to be of the order of the King's hand, by whoſe Edict, the Pope's conſent obtained, it was ſo eſtabliſhed; Then the whole Colledg of Prieſts declaring to the King the whole ſtory hereof, he repairs the Monaſtery, ſo that he made it moſt beautifull to behold, and endowed it with great revenues in the year of grace, 1078, and now they call it, The Abbey of the King's right hand. Bonfinius, lib. 1. Decad. 2.

AS Bruno, Biſhop of Hildeſia, was ſolemnizing the Octaves of the Nativity of the bleſſed Virgin Mary, ſhe appeared to him in the Temple, to whom the Biſhop falling upon his knees, cryes out, O Queen of Heaven, wherefore vouchſafeſt thou to come to me, a wretched poor man? To whom ſhe anſwered, I rejoyce that thou art the author of the ſolemn celebration of the memory of my Nativity, whereby ſuch honour accrueth to my Sonne. Which ſaid, ſhe vaniſhed away: From this time ever after, the Octaves of the Nativity of Mary were kept holy. Chron. Saxon.

IN the year, 1495, Nicolaus, a familiar friend to the Treaſurer of the Biſhop of Quinccleſia, as he was coming to the King Uladiſlaus at Buda, where he ſometimes uſed to reſide, ſaw in the Ayr a great light, which dazled his ſight, and with the noyſe thereof making an hideous claſhing, ſtupified his hearing; he was ſo affrighted, that he fell to the ground ſurpriſed with the ſtrangeneſs thereof, and looking up towards heaven, he ſaw the ſhape of the Virgin, with her Son, having a glorious ſhining circle about them in the Ayr, ſteering their courſe towards Buda, and that he at that very inſtant ſhewed it to a certain ſtranger, called Boennus, and his Wife, and to his own Carter, to be taken notice of with reverence, it being the very day that was appointed for celebrating the memory of the Conception of the Virgin-Mother of God, which the Hungarians ever after obſerved with more devotion than formerly they had done. Sabellicus, lib. 1. cap. 1.

SAroltha, the Wife of Griſa, Duke of the Hungarians, being great with child, ſaw Stephen the firſt Martyr, who appearing to her ſaid, Woman, truſt in the Lord Jeſus Chriſt, and aſſure thy ſelf, that I by Divine commandment am to inform thee, that thou ſhalt ſhortly be delivered of a gallant and fortunate ſon, who ſhall enjoy the Diadem of the Kingdom of Pano[•]ia; and he ſhall be ſo excellent a man, that Panonia ſhall never have the like after him to their King: and whereas I am Stephen the firſt Martyr, who ſhall aſſiſt thy ſon, let him have my name. Which ſpoken, he vaniſhed away. Saroltha, confirmed by her dream that theſe things ſhould come to paſſe, accordingly commanded holy devotions to be uſed at all the Altars of the Protomartyr; and in the year 909 the child was born. Bon. l. 1. Decad. 2.

THe Parents of Nicolas Tollentinates told by an Oracle, what iſſue they ſhould have, vowed a pilgrimage to Barium, where when they had continued long at their devotion in the Church of the Saint who is there worſhipped; by chance, or rather providence fell aſleep, wherein they were inſtructed with an unthought-of advertiſement, and their former hopes of iſſue much increaſed, by aſſurance of ſucceſſe to their vows and ſolemn devotions, nor were their prayers in vain, for greater and more bleſſed rewards followed then the heart of man could preſume, that of unholy Parents, a Saint ſhould be born. Sabellicus, lib. 1. cap. 1.

HAldricus the Leodienſian Biſhop was afflicted for about a whole year with a Canker, and could receive no hopes of help from Phyſicians. Wherefore he commanded his ſervants to carry him to the Temple of Martin. Where, when for ſeven dayes together he had with ſighs and tears continued his devotion before the Altar wearied, he fell aſleep, and dreamed that he ſaw Martin and Briccius together, diſcourſing concerning his ſickneſſe, and that Martin ſigned his forehead with the ſign of the Croſſe, and with a ſtaff which he carried in his hand touched that part of him which was diſeaſed. Therefore being awakened, for joy he cries out with a loud voice, to whom his ſervants (wondring at the noyſe) run with ſpeed, and removing the cloth wherewith the ſore place was bound, found that it was whole, and that there onely remained a ſcar in the place where the Canker had been. Fulgoſus, lib. 1. cap. 5.

THere was near Brundulum an holy Temple of Saint Michael, unto which one Temple the people of Clodia, Matemancum, and the Venetians themſelves came with great Zeal to do their devotions. It happened alſo that at Senogallia, a certain man called Sergius, a Prince in wealth and Authority, was afflicted with a grievous diſeaſe, who heard a voice in the night, which ſaid, if he would make a vow to viſit the holy Temple of Saint Michael, he ſhould recover his health. Whereupon he made a vow, and according thereto leaving his Country ſoyl, viſited the Temple, and beſtowing great gifts upon it, returned home to his own houſe being freed from his ſickneſſe. Egnatius, lib. 1. cap. 6.

JOhn Orphanotropus brother to Michael Emperour of Paphlagonia the Phyſicians deſpairing of his cure, in his ſleep he ſaw Nicolas the Great, who admoniſhed him to go to Myra, aſſuring him that aſſoon as he came thither, he ſhould recover his health. He therefore ſpeedily repairs thither, where deſervedly beſtowing upon the Clergy of that place, Oyntment and other rich and pretious gifts, and encompaſſing the famous City of Myra with a moſt ſtrong wall, he returns home perfectly cured of his diſeaſe. Cedrenus.

HEnry the ſecond, Emperour, when he took with great pain an exact view of the Cities of Apulia, was ſo miſerably infeſted with the ſtone, that almoſt all men deſpaired of his recovery, but he ſuſtained his ſickneſſe with ſo great patience, judging it to be as a rod of correction for his ſins ſent to him from Almighty God, that as he aſcended the hill Caſſinum, deſiring the interceſſion of Saints, Saint Benedict, and Saint Scolastica; for Phyſitians could do him no good: He ſaw, in his ſleep, Benedict ſtanding by him, and with a Knife to have opened his privy members, and took out a great ſtone, making the wound whole, and putting it into the Kings hand, who awakened from his ſleep, ſeeing and perceiving the great miracle, called his guard to him that they might fetch his Prince, to whom he ſhewed this great miracle, which tranſcended humane capacity and belief, together with the ſcar of the inciſion, out of which the ſtone had been taken. Therefore giving immenſe thanks to the moſt good, great, and immortal God, and giving to the Temple of Saint Benedict, moſt great gifts and offerings, and endowing it with great poſſeſſions, and yearly rents near adjoyning thereunto: He departed from Caſsinum. Cuſpianus.

MAnuel a Captain under Theophilus the Emperour, who had diſapproved the worſhip of Images, and then wavered in his Judgment concerning the ſame, fell into a grievous ſickneſſe, inſomuch that it was verily believed he would dye thereby, certain Monks of the Monaſtery of Studium, to whom it was ſhewed that he was dying, came to him, and approaching to his bed ſide, found by his breathing that he was yet alive, and delivered to him the joyfull tydings, that he ſhould recover his health; how can this be, ſaith he, ſpeaking with a weak and low voice, the faculties of his Soul being much weakened, and his body dried up with heat, the Monks anſwered, All things are poſſible with God, therefore if when he ſhould recover his health, he would endeavour that Images might be reſtored according to the decrees of the Antients, they aſſured him that he ſhould be reſtored to life and health: which when they had with much certainty declared, they departed. In a ſhort time after, his ſickneſſe was aſſwaged, and, his naturall faculties reſtored to their former ſtrength, he was altogether freed from his ſickneſſe. Cedrenus.

A Certain friend to Julian travayling with much haſte towards him then in Perſia, being forced for want of an Inne, to go ſomewhat out of his way to a Church which was near, repoſed himſelf all night therein, whether ſleeping or waking, he knew not: he ſaw in the night many of the Apoſtles Congregated, complaining of the contumelies and diſgraces of the Emperour caſt upon the Church, taking counſell amongſt themſelves, what was to be done; and having deliberately ſpoken of it, and many things more, they appearing as it were perplexed, two of them riſing up in the midſt of them, adviſing them to be of good cheer, making haſt to deſtroy the Empire, they left that counſell or conference. The man who had this admirable Viſion, neglecting the journey he had begun, that he might ſee the iſſue of his Viſion, ſtayes another night, and ſleeps in the ſame place, and ſees the ſame aſſembly; to whom upon a ſudden, they which the night before went to fight againſt Julian, came in, as returned from their journey, and declared to the company, that Julian was dead. Sozomenus, lib. 6. cap. 2.

NAuglerus, lib. 2. Generatione decima-tertia, reports that Baſill Biſhop of Caeſaria Cappadocia, by reaſon of Julian his threatning to deſtroy Caeſaria as he returned from the Perſian War, proclaiming a faſt to be kept for three dayes in the Temple, to implore the help of Almighty God in the Church of the Virgin Mary, after finiſhing whereof, he ſaw in his ſleep Mercury a Souldier lately dead; who by the command of the Virgin Mary, killed Julian, and that the arms hanging over his Tomb were gone thence: and the keeper of the Church demanded what was become of them, ſaid, he knew not, but did affirm by Oath that they were there the laſt evening; Baſill therefore returning to the Hill, called others up, and told them that Julian was dead, and going with them to the Sepulchre of Mercury, found his launce reſtored to the place it uſed to hang all bloudy. But Hermanus Gyges, in ſtoribus temporum, reports this in the time of Julian, not by Baſill, but Blaſius a certain Biſhop of Ceraſtenſes.

EDward the third, King of England, having almoſt reigned his twenty fourth year, there was a Ring brought him from Jeruſalem, by certain men who came thence, which he long before had privately given to a poor man, who obtained it as an alms which he ſought for the love that the King bore to Saint John the Evangeliſt: and not long after falling ſick, having learnt the moſt abſolute vertue of a Chriſtian, which is contentedly to reſign his Soul to the moſt great and glorious God, he was buried in the Temple of Weſtminſter, and ſhortly after canonized a Saint; The ring was long after kept with great veneration in the ſame Church, which was a preſent cure to all infeebled and weak members of Men and Women, and by the touch of it the falling ſickneſſe was cured, hence it came to paſſe that the Kings of England were wont on Good-Friday with many ceremonies to hallow the Ring, the which whoſoever put upon his finger, ſhould never be troubled with this diſeaſe. Polydor. lib. 8.

THe Statue of Saint Paul, an old piece, which Andronicus Comnenus Tyrannus adorning with Gold, placed in the Church of holy Quadraginta, which wept when the time approached that Andronicus was deſtroyed; Andronicus hearing thereof, commanded his ſervants to find out whether that were true: to which ſervice beſides others, his beloved ſervant Hagiocriſtophorita Stephanus by ſtairs aſcended (for the Statue was in a high place) and wiped the eyes thereof with fine linnen, whereupon tears more plentifully fell from them, as if they had flowed from a ſpring, which with great amazement he told. Andronicus ſtruck thereupon with great grief, often ſhaking his head, he ſaid; Paul wept for the great deſtruction that is to come to himſelf, for he accounts it his own cauſe, for he moſt cordially loved Paul, and did infinitely eſteem his ſayings, and was as well beloved by Paul. And not long after, hanged up by the heels, he expired his life by horrible torments. Nicetas, lib. 2.

LEo the fifth of Ironomacum, his Mother, as it ſeemed to her, ſaw in the Temple of the Virgin Mary at Blachernes, a certain woman; her ſonne apparelled in white, following her, and the floor of the Church being beſprinkled with blood, another woman carrying a Spear in her hand, commanded a veſſel to be filled, and to be given to the Mother of the King; which refuſed by her, ſhe ſaid to her, Thy ſon deſtroyes and gluts himſelf with the blood of all that worſhip we; wherefore I and my ſonne are not without cauſe moved with wrath againſt him. The Mother of the King affrighted out of her ſleep, preſently declares what ſhe had by Viſion, and earneſtly deſires him to deſiſt from the perſecution of Images: But he, like the deaf Adder, ſtopped his ears, though he was ſomewhat afraid, and the more, for that the dream of another was declared to him: For Taraſius the Patriarch appeared to a certain man, calling vehemently upon one whoſe name was Michael, that he ſhould go to Leo, and kill him, in revenge of them, whom moſt impiouſly and cruelly he had put to death for their Religion. And not long after, while he was in the Temple at divine ſervice, he was ſlain by the conſpiracy of Michael Traulus. Cuſpinianus.

BArdus Durus, a little before his deſtruction, dreamed, That as he was making haſte with the Emperour Michael, to the ſolemnization of a certain holy-day, to the great Temple, whither when they approached near, they followed certain men apparelled in white, who led them to Seats about the Tribunal, wherein they ſaw a certain old man ſitting alone, whom he thought to be Peter, chief of the Apoſtles, at whoſe feet Ignatius was caſt down, whom a little before they had ſeverely bound and caſtigated in revenge of the wrongs he had done: moreover, Peter delivering a ſword to one of them who ſtood by, commanding that Theorgiſtus (for ſo he called Caeſar as obnoxious to divine wrath) ſhould be placed amongſt thoſe who ſtood on the left hand, and cut in pieces, and Aſebotecnus; by this name he deciphers that Emperour as an impious ſon. Cedrenus.

A Nocturnal Viſion diſcovered to A[•]broſe the Mediolanenſian Biſhop, the bodies of the Martyrs Gervaſius and Protaſius, it not being known to that day, where they lay, they appearing to him in his ſleep, ſuch as when they were found. So at Jeruſalem in the ſeventh year of the reign of the Emperour Honorius, it appeared to Gamaliel Lucianus a Prieſt, by dream, where the body of Stephen the Protomartyr, and the bodies of the ſons of Abiba lay; nor did he give credit to his dream or Viſion, till the ſame was thrice preſented to him in his ſleep; and then ſeeking for the bodies, he found them in number and form according to his Viſion, the Church keeps a holy-day for the invention of Stephen at this time in teſtimony hereof. Fulgoſus, lib. 1. cap. 5.

SOzomenus gives a large narration, how Pulcheria, ſiſter to Theoloſius found out the fourty Martyrs, which ſuffered under Lucinius at a certain placed Sebaſtes, in Armenia, whoſe reliques as by digging ſhe caus'd to be ſearch't for. Thirſus the Martyr appearing to her, ſuggeſted and admoniſh'd her to tranſlate them to him; and afterwards the fourty Martyrs in a military habit ſplendidly apparelled, manifeſted themſelves to her. Sozomenus, lib. 9. cap. 2. Nicephorus ſaith, that Stephen the Protomartyr appeared to Pulcheria, whoſe reliques when the Citizens of Conſtantinople deſired to take away and keep with them, he ſaith, the Mules which drew the Coach, wherein the reliques were ſpoke with a voyce like to men.

THere appeared to a certain Husbandman, named Calemorus, belonging to the Nice-Preſident, Chophares near Eleutheropolis in Paleſtine, the Prophet Zacharias, who taking into a certain Orchard, ſhewed the places digged, wherein his reliques lay. Sozomenus, lib. 9. cap. 8.

IT was commonly reported amongſt the Venetians, That it was not for a long time known in what place the body of St. Mark lay, and that it was either by divine power tranſlated from the place wherein it had there layn, or was ſtoln away; but upon publike warning of a ſolemn day, ſet apart to faſt and pray, and obſervation thereof accordingly, the Citizens following the Clergy to the Temple of the Saint, they ſay this miracle happened, that an arm riſing out of a ſide of the Church, appeared to the anxious and ſolicitous multitude; whereupon with great joy they remove the body, and lay it in a more honourable place; moreover, it was decreed, that it ſhould onely be lawfull for the Prince, and Procurators of the Temple, to come to the moſt ſacred Tomb of St. Mark. Sabel. lib. 3. Ennead. 9.

SAint Benedict appeared to Pope Urban in his ſleep, and ſaid, Doubt not but my body reſts at Caſsinum; and for a teſtimony of the certainty hereof, thou riſing with thy brethren to perform the office of the Church for Nocturns, ſhalt be cured of the Pluriſie wherewith thou art now afflicted. The event proved directly according to the Viſion. Chronicon Caſsinenſe, lib. 4. cap. 5.

BAſilius Macedo, who afterwards obtained the Empire of Conſtantinople, when he was a child, loſt his father. His mother much afflicted with poverty, reſolved by her labour in ſervice to maintain her ſelf and ſon, coming to Megalopolis at night; becauſe poor woman, ſhe wanted wherewithall to defray her charges at an Inne, ſhe went to the Church of Saint Diomedes, and being wearied with her travel, fell aſleep; the holy Martyr that night appeared to a certain Deacon of that houſe (which had not yet taken the orders of a Prieſt) in a dream, and commands, that he take into the houſe the King which lay out a doors, in a ditch cloſe to the porch of the Temple; The Deacon awakened with his dream, went out and finds Baſil, a young youth aſleep, and thinking it a ſleepy phantaſm, returned into the Temple, and falling aſleep again, he was again and again awakened with the ſame Viſion, wherein he was ſtrictly admoniſhed, that he ſhould fetch in the King; therefore at length he goeth to Baſilius, and raiſing him from his ſleep, courteouſly invited and led him into the Temple, and helped him to all neceſſary accommodation, whereof he then ſtood in need: This Deacon had a friend and kinſman at that time, a ſervant to Theophiliza, who for his affinity was familiar with the Emperour Michael and Barda Caeſar his Uncle by his mothers ſide; this Deacon declares to his brother the viſion he had ſeen, and deſires him, that he would help this Baſill, whom according to the command he had in his viſion, entertained into the ſervice of ſome Prince, who preferred him to his Lord Theophiliza; and preſently theſe two brothers tell the dream to Baſil, and bind him by oath to requite what kindneſs he had received from them, when [•]e ſhould enjoy his Kingdom. Cuſpinianus, ex Zonara & Cedreno.

ELfred, King of England, heavily afflicted with the loſſe he received by the victory of the Danes over him, Biſhop Chulbert appeared to him in his ſleep, ſaying, England is juſtly ſcourged for her former ſins; but Almighty God looks with mercy and compaſſion upon the meritorious prayers, ſufferings, and tears of his diſtreſſed ſervants and Saints: thy Kingdom is with much cruelty extorted from thee, but after a ſhort time of affliction thou ſhalt be gloriouſly reſtored, and firmly ſettled in thy Land; and this ſhall be the ſign of the certainty of what I tell thee, Thy fiſhers ſhall this next day come to thee laden with infinite ſtore of fiſh; And, which increaſeth the Miracle, though the waters be frozen, ſo that humane reaſon cannot poſſibly hope for any ſuch thing, and the coldneſs of the weather is ſuch, that it ſeemeth a moſt ridiculous thing to endeavour to catch fiſh; yet what I ſay, ſhall come to paſs, and when thou art in proſperity, remember thy deliverance, and the meſſenger thereof; his mother had the like Viſion, both of them awaking, tell their dreams, and immediately the fiſhers come to them with abundance of fiſh. Vincentius, lib. 24. cap. 40. ex Holinand. Et Willielmus, lib. 2. cap. 14. de geſtis Anglorum.

WHen Hungus, King of the Picts, a Chriſtian, was to fight with Athelſtane King of England, in ayd of the Scots; in the night, the Armies both of Hungus and Athelſtane, ſaw in the Firmament a ſhining croſs in the form of St. Andrews croſs, reſembling the Greek letter χ, which was cauſe of fear and terrour to them. But Hungus warned by a dream, encouraging his Souldiers, aſſured them, that the croſs was a ſign of Victory to them; which accordingly came to paſs. Cardanus, lib. 13. de rerum varietate, cap. 81.

EDgar King of the Scots, being about to fight againſt Donaldus, was admoniſhed by a dream, that he ſhould bring with him the ſtandard of St. Cutbert; therefore having performed ſome accuſtomed holy ceremonies and devotions, he took the ſtandard out of the Monaſtery, and the Souldiers belonging to Donaldus forſaking him, he was taken without ſedition or blood ſhed. Cardanus, ibidem.

ULadiſlaus and Geyſa, brethren, as they were ſetting their Army in order to fight a battle againſt Salomon, King of the Hungarians, an Angel was perceived by Uladiſlaus, to put a crown of gold upon the head of Geyſa; who as ſoon as his brother informed him thereof, vowed to dedicate a Temple, in the place where he ſhould obtain the victory, to the bleſſed Virgin; and the Enemies being overcome, deliberately adviſing concerning the ſame, where hard by a Church dedicated to St. Peter, behold, a Stag which had a moſt remarkable head, with broad interwoven horns, upon whom moſt ſhining ſhapes appeared, he made towards a Wood, and there ſtood at gaze, where the Temple was afterwards built, the Souldiers following after the Stag, and ſeeking with their arrows to ſhoot him, he fled into Danubius, and was never afterwards ſeen. Ladiſlaus much taken with this wonderfull ſight, ſaith, No doubt but this was the Angel of God; but what was that appearance of a face in his horns? preſently ſaith Geyſa, They were not horns, but wings; nor ſhapes of bright faces, but moſt glorious ſhining feathers; but where he ſtood at gaze, is the place wherein we are directed to build the Temple; wherefore hard by the Church of St. Peter, they built a Temple to the bleſſed Mother. Bonfinius, lib. 3, & 4. Decad. 2.

THe night before Theodoſius joyned battle with Eugenius at the Alpes, he dreamed, as Paul Diaconus and Nicephorus write, that two men gloriouſly apparelled in white, ſitting upon white horſes, commanded him to begin his battle by the break of day, for it was decreed by Divine providence, that he ſhould victoriouſly overcome his enemies; and that they declared their names to be John the Evangeliſt, and Philip the Apoſtle, and that a certain Souldier had the like dream, is reported by Theodoretus, lib. 5. cap. 24.

MAſsaclerus ſent by the Emperour Honorius againſt Gildo to regain Africa from his brother, who ambitiouſly affected the Empire, in his ſleep dreamed, that he ſaw the Mediolenſian Biſhop, Ambroſe, (a dead man long before) with his paſtorall ſtaff to ſtrike the ground thrice, and thrice to ſay, Here, even in this very place. And the next day, Maſsaclerus with much facility overthrew Gildo. Fulgoſus.

THe Roman Prince, retreating to Antioch, Andrew the Apoſtle appeared to a Prieſt, named Peter Pontius, one indued with ſimplicity, void of fraud, and ſhewed to him the Spear which pierced our Saviour's ſide, which lay buried in a Temple dedicated to St. Peter; upon finding whereof, the beſieged City, oppreſſed with famine, were ſo far encouraged, that they made a gallant Sally, wherby they overcame Corbana who beſieged the City by command and advice of Belfech Turca King of the Perſians, he being encouraged thereunto by divination, gathered from the flying of birds; the Biſhop of Nicene carrying the Lance which had pierced our Saviours ſide, amongſt the Troops of thoſe who ſallied out in array againſt the beſiegers. Emilius.

WHen there had been long and doubtfull War 'twixt the Romans and Roſsians, thoſe who came from Conſtantinople to John Zimiſca, auxiliaries to the Emperour, did by divine providence aſſiſt the Romans: for as it is reported, a ſtorm did violently beat in the faces of their enemies, and furthermore a mighty horſeman was ſeen of many, who running amongſt the Romans, broke the Ranks of the Enemies; and it appears it was Theodore, for that a Religious Woman of Byzantium, dreamed the night before that fight, that ſhe ſaw the Mother of God with a great company, who ſaid, O Theodore, thy dear friend John, and mine too, is in a great ſtrait, being now in battell. Wherefore bring him ſpeedy help, ſhe told her dream to certain honeſt friends of hers, who obſerving the time, found that it was the very night before the laſt day of their fighting. Ut Zonoras, Tomo 3. indicat.

ARiulphus Duke of Spoleto, fighting againſt the Romans at Camertes, and obtaining Victory, inquires of his Souldiers who it was that behaved himſelf ſo ſtoutly and gallantly in the battle; they anſwered, 'twas a Prince: Whereupon he replies, he was more powerfull then any mortall man, for when ever I was aſſaulted fiercely by the enemy, he with a Buckler defended me from their fury: then going with all poſſible ſpeed to Spoleto, ſeeing the Temple wherein the body of Saint Sabinus is intombed, he asked what Church it was; when they anſwered, It was the Temple of Sabinus, he haſtily leaps from his horſe, calling his Souldiers, who as they ſay alwayes waited diligently upon him, walks into the Church, and ſeeing his Image, he preſently with an Oath affirmed 'twas he that protected him from the violent aſſaults of his numerous enemies; whereupon 'twas preſently believed that Sabinus was the moſt pious Patron of Souldiers. Ariulphus would not for any thing have wanted the experience of this Protection of Saints, which is ſo frequent amongſt Chriſtians. Bonfinius, lib. 8. Decad. 1.

THe great Sfortia for the honour he bore St. Leonard, Chriſtned his Son which he had by Catella Alopa, ſiſter to Pandulphus Alopus, after his name, for that he dreamed he ſaw Leonard in the ſame ſhape he is uſually pictur'd in Churches, coming to him being a Priſoner with relief, breaking the Iron bars of the window of the Priſon, and with his power looſing his ſhackles. The event proved this Viſion to be very true, for the day following this bleſſed dream; Jacobus Gallus King, by ſedition was driven out of the Neopolitan Kingdome, and loſt both Rule and Liberty, and Sfortia was delivered out of Priſon, and to the great content of all was reſtored to be Maſter of the Horſe. Jovius, in vita ejus.

IN the time of Ferdinand firſt King of Aragon, the City Neopolitane in a moſt flouriſhing condition, and the Kingdome free from all calamity, it is manifeſt that Cataldus, about a thouſand years before that time, an holy man had been Biſhop at Tarentinum, and that the Citizens thereof did worſhip him as their Patron, in the middeſt of the night, he again and again appeared to a Miniſter of holy things, who had lately taken the order of Prieſt-hood, having been educated amongſt thoſe who vow chaſtity, that he ſhould without delay take out of the ground a little book which he in his life time had writ, and hid in a private place, wherein ſome divine writings were, and bring it to the King, giving little credit to this dream although he ſaw him in his ſleep very oft, and alwayes of the ſame ſhape and faſhion; being all alone early in the morning in the Temple, he plainly appeared to the Prieſt with a Mitre, in ſuch Biſhops weeds as he uſed in his life time to be aparrelled in, adviſed him, as he deſired to avoid great puniſhment, that the next day without further delay, he ſhould dig for the Book which he had written, and which was hidden as he had formerly ſhewed him by Viſions, and bring it to the King, the Prieſt and people went the next day to the place, wherein for many ages, this little book had been hid, and found it bound with a leaden cover, and locked, wherein it appeared, that the deſtruction of the Kingdome, miſerable calamities, and ſad times were at hand, whereof the King was warned we have learned by experience that this Prophecy was fully executed, and ſhewed it ſelf to be ſo divine, that not long after Ferdinand himſelf, either by the juſtly incenſed wrath of Almighty God, or other inſcrutable cauſes of his divine will, could avoid what he was ſo fully admoniſhed of, but in the very firſt appearance of War, departed this life, and Charls the eight King of France, with a ſtrong hand, having an huge Army of Neopolitans, invaded the Kingdom: and Alfonſus the eldeſt ſon of Ferdinand, after his fathers death, having but newly undertaken the government of the Kingdome, was thereof deprived, baſely running away, and dying in flight as a baniſhed man; ſhortly the ſecond ſon of Ferdinand, the hopefullneſſe of whoſe youth had endeared him to all men, to whom upon the death of his brother, the Kingdome fell, was intangled with a miſerable and fatall War, died of an immature death in the very flower of his age; afterwards, the French and Spaniards obtaining the Kingdome, divided it, chaſing away Frederick, another Son of Ferdinand the elder, with a larger Army, wherewith they invaded the Kingdome, took to themſelves all, whether holy or prophane, plundered Towns and Cities, laying all waſte, committing moſt vile and filthy immanities. Alexander ab Alexand. cap. 15.

JAmes the ſon of Zebedee appeared to Charls the Great, three ſeve[•]all nights, and did exhort him to drive out of the Countrey of Spain, in which his body reſted, the Saracens; and aſſured him for his labour and travail therein, he ſhould obtain an everlaſting crown. Henricus Erphordienſis ex Turpino Romenſi Epiſcopo refert. cap. 68.

THe Monks of the Abbey of Florence, aſſured of the expedition of the Normans into France, carry the body of Saint Benedict to Aurelia, conceiving it a more ſafe receptacle from the Enemy, at the comming of the Normans, they burnt the Abbey of Florence, and laid it waſt, the night following, Saint Benedict appeared to Count Sigilloſus, to whom the care and defence of that Monaſtery was cammitted, and in a Viſion heavily chideth him, becauſe he had not reſiſted the Normans, when they fell upon the Monaſtery. The Earl awakening, preſently fell to his arms, and with a handfull of men purſues the enemies loaden with plunder, following them with a ſwift courſe, fiercely falls upon them, and by the help of Saint Benedict, kills them every man, and redeems all the Priſoners and booty. Robertus Ganquinus, lib. 5.

CHildebert being King of France, the Arch-Angell Michael again and again admoniſhed Anbertus the Abrencatenſian Biſhop, that wholly in the Sea, which by reaſon of his eminency is called his Tomb, he ſhould build a Church in memory of him; requiring ſuch veneration to be given him in the Sea, as was exhibited to him in Gorganum: in the mean time a Bull which was taken by a Lyon, was found bound in that place. Whereupon the Biſhop was commanded the third time, that he ſhould lay the foundation of the Temple, where he ſhould find the Bull, and as he ſhould obſerve the ground beaten with the feet of the Bull, he ſhould draw the compaſſe of the Temple which he built in honour of Saint Michael, and from that time, as in the Mountain Gorganum formerly, in that place alſo now in danger of the Sea, the worſhip of the Angell was begun. Sigebert, Anno Dom. 799.

AGnes Wife to Leopold Marqueſſe of Auſtria deſired her Huſband to deſign ſome place wherein to build a Monaſtery that the prayſes of Chriſt and his Mother might therein be ſaid. From a Caſtle ſeated in the Mountain Cecium over againſt Danubia, a gentle Weſtern wind ſnatched from the head of Agnes a vail, and whirled it into a Wood hard by, which when Leopold nine years after in his game of hunting, found undecayed, being as freſh as when 'twas loſt, in that very place he built the Monaſtery deſired by his Wife. Cuſpianus, in Austria.

THe ſecond Caeſar buſied in divers Wars, the Longobards conſpired and entred into covenant by oath, to be ſubject to Conrade only; to the reducing of whom to obedience, Caeſar came to Mediolanum, (where the Biſhop thereof had as it were the Government) and beſieged it: during which time, moſt fearful thunder there ſtupified and terrified the people, and (as it was reported by them) the Biſhop and others ſaw in the Ayr (whileſt that tempeſt laſted) Ambroſe threatning cruel miſeries to Caeſar; to be ſhort, the Subburbs being burned, the Emperour removed his ſiege in the year of our Lord, 1013, and left them to the enjoyment of their covenant, according to the account of Sigebertus, 1039.

COlomannus, King of the Hungarians, reſolving with himſelf to deſtroy by fire Jadera, a City of Dalmatia, for her frequent revolts, dreamed, that Nicolas who in times paſt had been a Biſhop of the Jaderenſians, appearing to him, (for the wickedneſs which he in his mind had determined) caught him by the hair of the head, and ſcourged him heavily with a golden whip; inſomuch, that awaking, he both felt and ſaw the marks of his beating. Therefore though Jadera was a City given much to ſeek after innovations, he winked at their folly, and ſuffered them therein without moleſtation. Bonfinius, lib. 5. Decad. 2.

SAint Bernard coming to Spira, read in the Statue of the bleſſed Virgin theſe conſecrated Inſcriptions; Oh Clement, O ſweet, oh holy Mary, mother. Then preſently as they report, a voyce out of the Statue ſaid, God ſave you, Bernard. But he ſuſpecting the Legerdemains of the Devil, anſwereth, Paul forbids a woman to ſpeak in the Church. They ſay, this Image remains to this very day behind the walls of the Temple of Spira.

MEdericus, an Abbot at Edunum, put his cloak upon a Monk, burning with libidinous cogitations, whereby he was delivered from that miſery, and the Devil, the provoker thereof, was heard, departing from him, to howl; and the Monk afterwards, according to his vow, continued undefiledly firm and conſtant, freed from ſo much as the leaſt itch or luſt of uncleanneſs. Another brother of the Society, gathering together, and taking the reliques from the table of Medericus, repreſſed the unquietneſs of his reſtleſs wandring mind; whereas formerly he had by the inſtigation of the Devil, been ſo far deluded, that he could by no means poſſible ſtay in the Church, but alwayes before Divine Service was done, he ran out of the Church. Marulus, lib. 5. cap. 7.

GEnovepha, when upon the Sabbath about the time of Cocks crowing, coming into the Church of Saint Dionyſius, the Torch which was carried before her, was by chance put out, the Virgins in her company being much troubled thereat, leſt they ſhould thereby ſuffer filthineſs or horrour, ſhe commands the Torch to be delivered to her; which as ſoon as it was but touched by her ſacred hands, lighted of it ſelf; which, carried to the ſick and languiſhing, cured moſt of them. Bonfinius, lib. 5. Decad. 1.

POpe Leo the fourth quenched a fire by the ſign of the croſs, which had long raged, deſtroying many houſes of the Saxons and Longobards, and was making towards the Church of Saint Peter, when he extinguiſht it upon the eighth day from the Aſſumption of the bleſſed Mother of God, which day ever after was kept holy, not far from the Temple of St. Lawrence without the walls.

WHen in the time of Pope Calixt, there was ſuch an huge & exceeding fire, having conſumed almoſt all the City, and imminently appearing to be ready to ſeize upon the Monaſtery, the Monks took the corporal of the Challice, which thrown into the fire, it moſt miraculouſly was forced to retreat, not daring to proceed further; beſides, the Citizens ſaw a certain hand which drove back the fire from the Monaſtery. The violence of the fire had no power at all to burn the corporal, or do it any hurt at all. Chron. Caſsinenſe.

WHen, for fear of the Normans, the reliques of Martin were tranſlated to Antiſiodorum, the Monks diſagreed amongſt themſelves; ſome of them contending, that the Temple ſhould be called Martin's Church; and others, the Church of Liborius, who had firſt been worſhipped there; whereupon, a leprous man is placed betwixt the Statues of the Saints, and prayers are made with great devotion, that they would exerciſe their power: whereupon a voyce out of the Tomb of Martin, ſaith, Thou art made whole by me from thy Leproſie on the one ſide, the other I leave to my brother Liborius to heal; for ſtrangers ought alwayes to be honoured. Then the ſick man urning himſelf to Liborius, his other ſide was immediately cured. Platina, in vita Stephani.

ABout the year of our Lord, 1016, certain Monks returning from Jeruſalem, brought a ſmall part of the towell wherewith our Lord wiped the feet of his Apoſtles before his laſt Supper, to Caſsinum; It not being believed by many, certain men, ſuperſtitiouſly deſiring to prove the truth, caſt it upon hot burning coals: whereupon it preſenly put on the colour of linnen; but as ſoon as it was taken out of the fire, it received its former form. Chron. Caſſinenſe, lib. 2. cap. 34.

WHen at a certain Feaſt at Bononia, a Cock was dreſſed, ſerved up to the table, and carved with much art, one of the gueſts ſaid, It is impoſſible Saint Peter ſhould reſtore this Cock thus carved, to life again; immediately upon his words, the Cock leapeth up, reſtored to life, and clapping his wings together, ſcatters the broth which was in the diſh, into the faces of them who ſate at the table; the blaſphemer was immediately puniſh'd with an hereditary Leproſie. Vincentius, lib. 25. cap. 64.

THe Biſhop of Alexandria, a very religious man, had a certain Philoſopher to his neighbour, named Evagrius, addicted to the Graecian ſuperſtition, who had been Schoolfellow to the Biſhop; this man, the Biſhop deſiring to convert from his fooliſh worſhiping of falſe gods to the ſaith of Chriſt, called him often to him, and diſputed with him; but the Philoſopher more and more averſe to the Chriſtian faith, (as 'tis reported) ſpoke to the Biſhop in theſe words; Verily, reverend Biſhop, beſides other things, which I diſlike of your opinion, I can by no means approve of the judgment of you Chriſtians, who ſay, That the end of the world is to be, and that all dead bodies ſhall then ariſe, and that every one ſhall have reward at the laſt for every good deed which he hath done; he that moved with mercy giveth to the poor, lendeth it to God, and ſhall receive it an hundred fold, and life everlaſting. The Biſhop, excellently affirming and proving, that nothing of the Chriſtian Religion was vain; Evagrius departed not yet fully ſatisfied in his mind: But after a while, Amighty God joyning with the Biſhop's doctrine, he believed, and was baptized; and being rich, he brought to the Biſhop three hundred pounds in gold, to diſtribute to the poor; but upon this condition, that he ſhould give it under his own proper hand in writing, that Almighty God would reſtore it. The Biſhop received the money, and giving him a writing under his hand, (as he deſired) divided the money amongſt poor people that were in great neceſſity. The Philoſopher having for ſome years led a godly life, lying upon his death-bed, commanded his children, that when he ſhould be dead, they ſhould put this writing into his hand, and ſo bury him; which being performed accordingly, the Biſhop the third night after in his ſleep ſaw Evagrius, who ſpoke to him thus; Reverend Biſhop, come to my grave, and receive thy writing, for my debt is paid me an hundred fold; but that it may more plainly appear to thee, I have ſubſcribed it with mine own hand. Early in the morning the Biſhop ſent for his ſons, and when he perceived by them that the writing was buried with Evagrius, he went with the Clark of the City to the Sepulchre, which opening, they found the Philoſopher ſitting, and reaching out his hand with the Paper in it: which when the Clarks would have received, he refuſed to deliver to any of them; but to the Biſhop extending his hand, he delivered it, and ſo lay in his Sepulchre in peace, the Biſhop ſhewing openly the writing in the ſight of all men, thus newly ſubſcribed; Evagrius the Philoſopher, to the moſt holy Biſhop Sineſius, My very good Lord; Know holy Father that I have received an hundred fold what I delivered to you; and therefore I have ſent you this writing with my hand and name ſubſcribed, to ſhew that I can require nothing from you. Which when it had been read to the people, he commanded the ſcedule ſubſcribed by the hand of the Philoſopher, to be ſafely ſet up and kept in the Library. Cedrenus.

AT Conſtantinople, in the Monaſtery of the holy Mother of God, in the Church near the Sepulchre of Holy Sopina, the Image of the bleſſed Virgin Mary holding an Infant in her arms which Saint Luke had limmed in a table in the life time of the Virgin Mary, was placed. This picture is called Odigatria; that is, a leader or conducter, becauſe ſhe appeared to two blind men, and led them to her Church, and there reſtored to them their ſight: the Citizens of Conſtantinople beſieged by the Saracens upon a Tueſday made proceſſion with this Image the whole day throughout; faſting, praying, and fighting; at the ſame time, a certain Citizen adviſed them that they ought to fetch that Image, and all of them unanimouſly to pray to her in this manner. Holy Mother of God, who haſt ſo often delivered us, now ſave us from the enemies of thy Son; If it be thy pleaſure, thy Image ſhould not be drown'd in the Sea, overwhelm the enemies therein, which when he had ſaid he privily thruſt the Image under water, and there holds it, and immediately thereupon there aroſe ſuch a violent ſtorm that drowned ſome, and broke into ſplinters the reſt of the Ships of the Sarazens, ſo that they were all deſtroyed.

EVagrius out of Procopius tells us that a Citizen of Adeſsa, in deſpair to defend their City againſt Coſroes the Perſian, ſent the picture or Image of Chriſt which he himſelf had made, to Abbagarus: who when the City was ready to be taken, drew the Image to the ditch of the City, and threw it into the water, againſt the enemies piles; Which done, the works of wood, and heaps which Coſroes had made for his foot-Souldiers to go upon, being preſently burnt, were reduced into aſhes.

THe people ſtrawing hearbs upon the Tomb of Nicecius the Lugdunenſian Biſhop; Aigulphus comming from Rome, brought ſome of them with him, which a Prieſt beſtowed upon him, which giving to one in a draught of cold water, who was viſited with a Feaver, he preſently recovered his health. Gregorius Turonenſis.

THe ſame Author, cap. 84. de gloria Confeſsorum, tells us of a wonderfull Revelation of Valerius the Coſoranenſian Biſhop: he ſaith that Theodore, the Biſhop finding two Sepulchres, and doubting whether belonged to Valerius; watching a whole night, he invocated Valerius that he would pleaſe to declare and manifeſt to him the place wherein he was buried, taking two Veſſells of Wine and placing them before the Sepulchres, he ſaid, which of theſe two ſhall be augmented or fuller with Wine, it will thereby appear a manifeſt teſtimony, that the Sepulchre of Valerius is placed by it: the day following, he found one of the Veſſels running over with Wine, which was placed by the Tomb of Valerius.

IT being told Ebronius Maſter of the Horſe in France, that at the Sepulchre of Leodegarius, Miracles were wrought, he ſent a Souldier thither to ſearch out the truth of the report, who ſpurning the place with his feet; ſaith, My Wife doth miracles as my breech ſingeth: which done, ever after as oft as he ſpoke, he farted, and ſtunk moſt abominably. Martinus in Chronico feria ſexta id maximè ſieri ſolitum ait; and that thereby the Woman his Wife became ſo reſolute a Chriſtian, that ſhe was afterwards a Martyr; and that King Pipin ſending for the Woman, and inquiring of the truth hereof, was fully ſatisfied, that it was according to this relation. Vincentius, Book 23. Chapter 159. Et Epherdienſis, Chapter 59. referunt.

ULadiſlaus firſt King of the Polonians taking to Wife Judith, daughter to Uratiſlaus King of Bohemia, who having been long barren, adviſed by the Biſhop of Cracovia, ſent Meſſengers to the Monaſtery of Saint Aegidius in the Province of Narbo, where the body of that dead Saint lay, with magnificent gifts, whereupon there was a time ſet apart for three dayes faſt, which the Monks were to obſerve, and ſpend in prayer to Almighty God, that for the merits and interceſſion of his gratious ſervant Aegidius, he would grant an heir male to the Princeſſe. The third day of their faſt, it was revealed by Viſion to a certain pious Monk, that Almighty God had granted what they had with ſo much zeal and devotion deſired; the Meſſengers therefore, ſent away aſſured hereof, when they returned, found the Princeſſe great with child, who afterwards was maturely brought to bed of a gallant young Prince, to whom they gave in Baptiſm the name of Boleſlaus. Judith four Moneths after died, who gave, being a moſt bountifull and pious Lady, all the Jewels, Moneys, and eſtate in her power to beſtow, to the relief of the poor; and the adorning of Temples whilſt ſhe was living. Cromerus, lib. 5.

WHen the body of Vedaſtus the Attrebatenſian Biſhop was tranſlated from the place, wherein times paſt it was laid, a blind man, named Audomarus, deſired of Almighty God by prayer that he might ſee the bones of the Saint, and forthwith he received his ſight, and praying ſhortly after, if his ſight did any way hinder the health of his Soul, that his infirmity might return, he was again ſtruck blind. Merul. lib. 5. cap. 4.

MEthodius, Patriarch of Conſtantinople, was purſued with much hatred by his enemies for his worſhipping of Images, who corrupting a notorious common Whore with a ſum of Money which they gave her, cauſed her to accuſe him that he had raviſhed her, and that before the chief of the whole Senate: all which he bore with admirable patience, till they ordered that the Holy man, before Manuel and many of the chief of the Senate, ſhould be admitted to no other purgation, but having ſpoke ſome few words removing that part of his cloathing which covered his privities, he ſhould ſhew his members to them, which done, they appeared withered and mortified, whereby it was obvious to all men that he was utterly uncapable of Venery; which to the Orthodox was great cauſe of rejoycing, and of ſorrow to Sycophants and calumniators: And when the Holy man was asked whether ſickneſſe had been the cauſe that his members were ſo weakned, not without a modeſt ſhame he anſwered, that in time paſt when he lived at Rome he was by the Devill inſtigated to the luſt of the fleſh, by the often burning flames of love, which daily growing and increaſing in him and he fearing leſt he ſhould loſe his reſolved continency and chaſte life, he invocated the holy Apoſtles Peter and Paul, that they would help him in this combat, and praying inceſſantly to this purpoſe, In the night, ſaith he, in my ſleep I ſaw two men ſtanding by me, one whereof touched my privy parts with his hand, ſaying to me, Be of good heart, thy fire of luſt ſhall be ſuddenly aſſwaged, who ſeemed ſo to burn my privy parts, that with the extream pain thereof I awaked: Riſing from ſleep, I found my privities enfeebled, and almoſt mortified, from which time I was never troubled with fleſhly luſt. Cuſpian.

AGatha, Virgin and Martyr, after many torments which ſhe ſuffered by Tyrannus, for that he could not move her from her ſteadfaſt faith, cauſed her breaſt to be torn in pieces, and afterwards caſt her into priſon wofully hurt and wounded, being viſited by the Apoſtle Peter, on purpoſe to cure her, ſhe conceiving him to be ſome Surgeon that came to her, refuſed his help, and ſaid, The Lord Jeſus is my Phyſitian, who by his onely Word is able to cure all my infirmities, and I have never in my life uſed any worldly help or Phyſick to my body. Then the Apoſtle Peter declaring to her who he was, and that he was ſent by our bleſſed Saviour to her, leaving her made whole, and cured of all her hurts and wounds, vaniſhed from her. Marulus, lib. 5. cap. 4.

IN the reign of Philip Diodorus about the year of our Lord, 1182, when there was a deadly Warr betwixt the Rothomagenſian King, and the Earls of St Aegidius, and no poſſible humane means could put an end thereunto, a certain poor man named Durandus, of an obſcure place named Podium, a Carpenter by Trade, working in a Wood, the Mother of God appeared to him, and gave him a ſmall piece of parchment, upon which was pictur'd the Virgin and her Sonne; and in the margent thereof was written in Latin, Lamb of God grant us peace. He enjoyning him, as he ſaid, that he ſhould declare the ſame to the men in arms, and that he ſhould command them to put an end to their civill and unnatural Warr, and that in the Name of Almighty God, credit being given to his ſpeech, and a peace concluded, there were many Images made in imitation of his, which thoſe that carryed in their hats, ſecurely and ſafely without hurt, fought in battle, and likewiſe were upon their march or journey refreſhed thereby, as much as if they had all neceſſary proviſion, they ſupplying the want of all. Fulgoſus, lib. 1. cap. 1. continuator Sigeſberti.

DAgobertus, ſon of Clotharius the ſecond King of France, being very young, pulled from Sadregifillum, an excellent and worthy Nobleman, who was deſigned by his father to be prefect of Aquitane, his honourable ornament belonging to his place, and grievouſly beat him, for that he conceived that he had not that reverent obſervation from him which belonged to the ſon of a King, being offended in the firſt place, that he ſet himſelf frequently over againſt him at the Table when he feaſted, and that forgetting his Majeſtie by wine, he took from his hand the cup, which is not uſed but amongſt equals, and freely drunk in it. Whereupon the Nobleman went preſently to the King, and ſhewed to him his deformed mouth, and lacerated back, with the freſh marks of all his blowes: whereat being inraged, he commanded, that his ſonne ſhould be taken and brought to him; the young man fearing the anger of his father, flees, and from one ſecret place to another, abſconds himſelf from his fury: at laſt, the King having but one onely ſon, and thinking with himſelf, that he had done ſufficient Penance for his offence, by his long fear and flight, reſolves to forgive him, and be reconciled to him; thoſe whom the King ſent to Catullarus, Governour of the Pariſians, who were to fetch his ſon out of the Cave wherein he abſconded himſelf, when they came thither, were taken with ſuch fear and horrour, that the hairs of their head ſtanding upright, and all the parts of their bodies trembling, they had no power to go into the Cave; his father ſuppoſed, that they, to gratifie his ſon, who was to reign after him, were unwilling to perform his command, leſt his ſon ſhould be angry with them: and therefore he preſently pronounceth his ſon's pardon, that they might go into the Cave to fetch him to him. In this place, far in the ground, lay buried the bodies of the Martyrs Dionyſius Ruſticus, and Eleutherius, which to that day was not known to any man, who appearing to Dagobert in his ſleep, adviſed him to vow the building of a Church there, which he afterwards performed, beſtowing upon it great endowments, and magnificently adorning it.

THey ſay, a certain woman delivered her ſins in writing to Baſill the Great, ſupplicating him to pray to Almighty God for the forgiveneſs of them; he accordingly imploring remiſſion of her ſins, all were blotted out of the writing, except one more grievous then the reſt; wherefore the woman was ſent to Ephem the Hermite; but by reaſon he was dead, ſhe returned (having as ſhe conceived, laboured in vain) to Baſil, who underſtanding that he dyed that day, after the womans abundant pouring forth of tears, he putting the paper to the breaſt of the dead man, who was laid upon the ground, findeth, when preſently he took it away, that the remaining unblotted ſin, when he there put it, was now clean blotted out. Marulus, lib. 1. cap. 16.

AT Winton in England, in the year of our Lord, 975, Elferus, Prince of the Marches, defended the married Prieſts againſt the Monks, which obſerved the vow of Virginity; the Monks not able to defend their cauſe by Scripture, uſed the aſſiſtance of Dunſtane Archbiſhop of Canterbury, who not being able either by Scripture to maintain, That Prieſts ought to vow Virginity; therefore all his endeavours to confute them, they eſteemed in vain; at length during this hot conteſt, the Image of Chriſt hanging upon a wall, ſpoke words to this purpoſe; They are miſtaken, that take part with the married Prieſts; by which Miracle moſt men were ſatisfied, that the chaſte Monks were in the right; others thought, that this Image was cauſed to ſpeak by magicall incantation, as they ſaid: whereupon the married Prieſts inviting Eltheredus the Biſhop out of Scotland, who whileſt he and they were vigorouſly defending their cauſe againſt the Monks, the room falling upon their heads, moſt of the Prieſts were ſlain, and the reſt hurt, but Dunſtane ſtanding upon a beam of the room, was preſerved from hurt, and the Monks were likewiſe ſafe and ſound, whereby Dunſtane received victorious honour. But it was ſaid by many, that this came to paſs by witchcraft. Mamelburienſis, lib. 2. Ranulphus, lib 6. cap. 11. Polydorus, lib. 6.

CLodoveus, King of France, converted to the Chriſtian Faith, by the advice of his Nobility, raiſed a Warr againſt the Weſt Goths, not onely becauſe they had incroached ſome of the Territories of France, but for that they were alſo aſſertors of the Arrian Hereſie; when therefore Clodoveus was ſtrenuouſly oppoſed by his enemies, and put into ſome danger by battle, he promiſed by vow, that he would offer to St. Martin his horſe whereon he rode, if he obtained the victory; he was not unmindfull, when he had overcome his enemies, of his Vow, but reſolving to give an hundred pieces of gold in lieu of his horſe towards the adorning of St. Martin's Temple, his horſe would not be moved out of the place wherein he ſtood, till he gave two hundred, and then his horſe moved as freely as ever; whereupon the King merrily ſaid, I ſee Saint Martin is ready to help in diſtreſs, but ſtrict in requiring the full value of what is vowed. Johannes Magnus, lib. 16. cap. 2.

WHen Luitprandus, King of the Longobards, was endeavouring to tranſlate the reliques of St. Auſtin out of Sardinia, which was waſted by the Saracens, in his journey at a certain Town in the Therdonenſian Dioceſs, his Coach ſtopped ſo upon a ſudden, that by no art he could uſe, it would be moved: he made a ſolemn vow, That if Austin would propitiouſly hear and cauſe his bones to be carried to Ticinum, he would give that Town for the maintenance of Prieſts, and men appointed for Divine worſhip; the Saint hearing his requeſt, cauſed the Coach to be drawn with much facility. Vincentius, lib. 23. cap. 148. Sigebertus tranſlationis illius meminit anno Dom. 721.

ADelbertus, Biſhop of Bohemia, viſited with a moſt grievous Feavour from his childhood, was brought to the Temple of St. Mary the Virgin, and being pronounced by his Parents, as dedicated by a vow to Religion if he ſhould recover his health, he immediately was freed from his diſeaſe. Bonfinius, l. 2. Decad. 2.

GEnadius, Patriarch of Conſtantinople, having often rebuked a certain Prieſt of the Church of St. Eleutherius, for that he by an evil life diſgraced his profeſſion; and not being able by any means he could uſe to reform him, he at laſt in the Temple complained to St. Eleutherius, of the wickedneſs of this Clark, and ſaith, Saint and Martyr, Eleutherius, either reform and amend thy Clark, or cut him off, that he may no longer diſgrace his profeſsion. Cedrenus.

GRegorius Turonenſis (de gloria confeſsorum, cap. 97.) ſcribit. When Hoſpitius was buried, a certain man took ſome of the duſt of his Sepulchre, and wrapping it in a linnen cloath, carried it with him, intending to bring it to the Lirinenſian Monaſtery; and taking ſhip, he ſailed towards the ſaid Monaſtery; upon a ſuddain the Ship ſtood as immoveable in the middeſt of the vaſte Sea, as a rock, at which the Jews, to whom the Ship belonged, wondring, and much amazed, he declared to them, that he had with him the reliques of Hoſpitius; and now they might perceive, that thoſe were the cauſe that the Ship would not ſtirr, unleſs they would ſteer their courſe to the Lyrinenſian Monaſtery, where he was to place the holy reliques.

WHen the body of Boniface, Biſhop of Moguntinum, ſlain by the Pagans, was carried to the Fuldenſian Monaſtery through Friſia, all the fields without any humane agitation, reſounded with an unwonted harmonious Eccho. Scribit Werneius in faſciculo temporum: et Mutius, lib. 7. de Germania.

AN eleven hundred Virgins martyred by the Huns, their bodies were brought to the publick Church; whereupon, when a certain Prieſt had obtained the body of one of the Virgins, that he might tranſlate it to his Church, moved thereunto by zealous devotion; whileſt they were at Mattins, ſhe reſuming her body, and appearing as ſhe had been alive, to the great wonder of the whole Colledge of Prieſts, who beheld it, worſhipping the great Altar, immediately departed; the chief of the Society comming therefore to the Tomb, could not find the Virgin who was laid therein. At theſe Altars, innumerable ſolemn vows were were made, and wonderfull Tables, wherein the people did write their voices, were faſtned on the walls with folding doors. As a certain German, who was addicted to the religion of theſe people, when he was very ſick, one of them came to him when he was at reſt, and did let him know, That if he would ſay the Lords Prayer 11000 times, he ſhould not want the help and protection of ſo many Virgins at the hour of death. Bonfinius, lib. 5. Decad. 1.

IN the times of the Hunni, (a people that came out of Scythia to live in Hungary) while that S. Servatius, the Biſhop of Trajectum, did offer ſacrifice, the top of the houſe was preſently opened, and a very high Pillar of fire hanged out of Heaven even to the very Tomb, which not onely the Citizens, but the borderers alſo, and very many ſtrangers did ſee. Wherefore they began to worſhip this moſt potent man, and reckon him among the gods. They did never intend to cover his Sepulchre, which was placed in the middle of the houſe, with the roof. And although they did perform their Divine duties there in the clear day, and did receive their Oracles, yet there was never any rain or hail, ſnow or tempeſt wanting at theſe ſacrifices. Bonfinius, libro & capite eodem.

DAgobertus the King of France, erected the Temple of St. Dionyſius from the foundation, taking away from all others, and ſpoyling them, whereby he might enrich this alone: neither was any of his predeceſſors found, who gave ſo magnificent and exceſſive yearly revenues to Temples out of their patrimony. He covered the Temple of Dionyſius onely with ſilver, and he made the bodies of the Saints to be placed there, covered with beaten gold, and having added many rich gifts, inſomuch, that that Temple was ſometimes his defence againſt the anger of his Father, when the officers, which would draw him thence at the command of his Father, being aſtoniſhed, ſtood before the Temple with their feet ſo faſtned, that they could not enter. But the dedication of that Temple was wonderful: For a certain Leper that lay all that night in the ſame Temple, did report to the high Prieſts which came together to the dedication, That he ſaw Chriſt, and other Saints dedicating the Temple: And Chriſt commanded him, that he ſhould relate that which he had ſeen, to the High Prieſts which came thither to the dedication; and leſt happily the belief of this thing ſhould be deſired, he would ſhew that ſign, that he ſhould be cleanſed of his Leproſie; and the skin which was full of ſores by the ſwellings of that diſeaſe, ſhould be wholly taken away from his face. Therefore they not onely give credit to him, but alſo the High Prieſts abſtained from the dedication. But for the memory of the thing, the skin was alſo taken from the face of the Leper, which being hidden in a golden box was ſhewed, and a day every year was celebrated among the yearly Feſtivals. Fulgoſus, lib. 1.

GEnovepha, a Virgin of Paris, did moſt reverently frequent the Village Catula, where the holy Dionyſius dyed, to whom ſhe dedicated a Cathedrall Church. She humbly went to the Colledge of the Prieſts, that they might build a Temple with the collected money. But their poverty and want of Sand did alledge an excuſe. On the contrary, ſhe being carried by Divine inſpiration, ſaid, I beſeech you, go out to the bridge of the City, and whatſoever you hear, declare it to me. They being gone out, while they ſtood attentively in the Market-place, if they might hear any thing, behold, two Swineherds coming towards them, talked together. The one ſaid, Whileſt I did ſeek after the footſteps of a ſtrayed hogg, I found a very great furnace of Lime. I alſo (ſaid the other) found it likewiſe in a wood. The amazed Prieſts did relate to the Virgin thoſe things which they had heard. But ſhe did ſhed tears for joy; which when it was demonſtrated to the Citizens, a magnificent Temple was erected with the collected money, and dedicated to Dionyſius. Truly, holy prodigies were not wanting at building of the Cathedral Church. For when drink did fail the Carpenters, ſhe took a wine-veſſel, which (when ſhe had prayed to the Deity) ſhe hallowed with the ſign of the Croſs; by and by ſhe gave it full to the Labourers. The Divinity alwayes renewing it with the like exceſſive abundance, to quench their thirſt, even untill ſhe had finiſhed the work. Bonfinius, lib. 5. Decad. 1.

WHen the firſt Founders of Venice (which they ſay were the Citizens of Patavium in Pontus) had builded ſome Cottages, and had not as yet dedicated a Temple to any Deity, ſuddenly a fire breaking out of the Maſter-Workmen's houſe in the night, the fire being continued, conſumed 24 houſes; the wind and fuel ſcattered all abroad, nouriſhing the flames. The multitude having turned themſelves to prayers, did bequeath a Temple to St. James. The fire at the very ſame inſtant departed, and houſes were erected by their prayers. Egnatius, lib. 6. cap. 5.

ABout the year of Grace, 1516, Balthaſar Hubmeyerus, a Divine at Regenſpurg, at his Conventions he ſo enflamed the Magiſtrates againſt the Jews, that their Congregation being cut off, they might build the Temple of the divine beautiful Virgin Mary in the ſame Ark. Which when it was ſaid to exhibit I know not what Miracles, the fame thereof being ſtretched out far and wide through Germany, ſo great a concourſe of ſtrangers ſuddenly began to be, that neither the Temple, nor the Monaſtery, and ſcarcely the City it ſelf, unleſs truly the large Palace of the King, could ſuffice ſo great a company of vile, wicked perſons. Thence the fury encreaſed, when as a certain Ratiſbonian incidently remembred the beautifull Virgin Mary ſo much, that being ſnatcht away as it were in an extaſie, did ſtrive night and day to come ſtraightway to her with a reſtleſs courſe, leaving behind him Parents, Wife, and Children, neither ſaluting nor acknowledging thoſe which he met in his Journey. Neither truly could he be compelled with threatnings or bonds. The people being enraged, (for this madneſs had almoſt driven the common people and Tradeſmen) ſnatcht with them the inſtruments of their Art which were next to hand, did bring them to the Image inſtead of an offering, to be hung up in the Temple. Thou mighteſt have ſeen women leading Children, old men leaning on their ſtaves, Children reaching a cruſt of bread or an apple, inſtead of a gift; the ſick drawing near with their ſheets and coverings; dumb, deaf, and blind with their eyes open; in the mean time, being unmindful of mear, drink, or ſleep. Having entred the Temple, all were not affected with one and the ſame manner; but thoſe who had attained to the higheſt point of Grace, according as the Maſs-Prieſts perſwaded: as ſoon as they ſaw a beautifull Image, they ſate down without any word ſpeaking, like men ſtricken with the Planet: being come to themſelves, they profeſſed all together with fury, That they were healed of their diſeaſes. This perſwaſion made many, with a deſire to excell in ſuperſtition, to caſt themſelves, at the entrance of the Temple, on the ground. When the Edict of the Senate did ſeverely puniſh this inſolence of immoderate worſhip, whether it was done by the revenge of the Deity, or the wrath of the Devil, whereby that ſeducing Dreamer (who for eight years and more, had made the credulous Germans mad) might periſh together with his miracles. There are ſome which think it was done by the fraud of the Jews; others, by the deceit of them which ſhould have the greateſt gain by this peregrination: This authority was purchaſed to that place by magick art, which the worſhip of the Image, and the minds of the people being once deluded by ſuperſtition, encreaſed and enlarged. Be it as it is, moſt men of Judgment, and true Catholicks, judged, that theſe were Magical and Diabolical ſigns, rather then Divine. Sebast. Francus in Chronicis.

LAmpertus, a Knight of Lovain in Brabant, did bear a full of the Reliques of Saints hanging down from his neck even into his breaſt, and he believed that this was a ſafe protection againſt all kinds of dangers. But in the Battel againſt the Duke Godfrid, that inchantment fell from his neck into the field: and preſently after the Knight (before invincible) was killed, in the year, 1015. But a certain Souldier, having known the preſervative againſt bewitching, hid it in his houſe. But the thing was betrayed by the ſwelling of his huckle-bone and thigh. Therefore it was delivered to Ethelon the brother of the ſlain Knight. Sigebertus, in Chronico.

THe Metenſian Biſhop performing the Government of the Clergy-men, in the ſtead of Poppo of Treveris, (a City of Germany) who was gone into Paleſtina, made a nayl very like the Altar of the Lord, and hid it in his boſome, which he did reſtore, although ſwimming in blood, and ſhut up the earth, which was ſhaved away with the blood, in Cryſtall. Catalogus Treverenſis.

COnſtantine the Emperour, did alwayes adore the nayles of Chriſt being crucified, which were given him by Helena his Mother, he faſtned one to the Creſt of his helmet, he made a bridle for his horſe with the other, (which may be ſeen at Mediolanum to this day) having confidence, that in the help of theſe, he ſhould eſchew all dangers of his life. But what is more wicked, then that thou ſhouldſt aſcribe thoſe things to the iron, which belong to the moſt high God? Fulgoſus, lib. 1. cap. 2. de cultu divino ex Ambroſio.

POpe Gregory II. ſent three holy Sponges, to Eudon the great Duke of Aquitan, which were wont to be uſed at his table. He diſtributed them, being cut in pieces, to his army, which he did conduct againſt the Saracens, and it happened, that none of them which did partake of it, were wounded or ſlain. Eudoni epiſtola ad Gregorium, in lib. Pont.

A Monk of the Roman Convent, which being a boy, was delivered by his Parents to an Abbot, where he did offer ſacrifice, and leaving his Religion, he married a Wife. But being ſick of the Quinſie, he was brought back into the Monaſtery, receiving the habit, and repentance, and he was beaten cruelly with whips, by St. Andrew and Gregory, for his faults committed. Hence leaping out of his bed, he put on a garment made of Goats-hair, and another that was to caſt over his ſhoulders, and having entred the Temple of St. Andrew, he ſaid to the ſtanders by; Behold, I being ſo purified by the ſtripes of the Saints I depart out of my body, as formerly I iſsued out clean by baptiſm. And dyed, while they were muttering a Soul-maſs for the dead. Vincentius, lib. 25. cap. 57.

A Certain man of Colonis, (an Ile in the Argolick Gulph) born of a Jew his father, but being converted, when he perceived the body of our Lord in the Paſchall Feaſt, he carryed it whole (I know not for what uſe) in his mouth home with him. But he being affrighted with the Divinity, did bury it in the Church-yard. The Prieſt came ſuddenly upon him by chance, and diſcrying what was done, having opened the pit, he found the form of a Child; which when he haſted to carry it to the Church, it vaniſhed into the thin Ayr. Trithemius in Hirſaugienſi Chronico.

A Certain infamous woman, at the yearly ſolemnization of the Paſſeover, at Caſtrum, (which is called, The golden Mountain) when ſhe perceived the body of our Lord in her mouth, ſhe ſhut it up whole in her cheſt at home. A little after, when one of her Lovers by chance opened it, he found the ſacrifice (as they call it) of our Lord's body, changed into the ſhape of fleſh and blood, in the year of our Lord, 1181. Sigeberti continuator. By theſe deluſions Satan doth ſtrive to confirm the Popiſh fiction of Tranſubſtantiation.

IN the year of Chriſt, 1345, when certain men conſecrated a ſacrifice, they did ſteal the memories of all the Saints, with their own diſh, which was dedicated, out of the Temple; and becauſe they found the diſh not gold, (as they believed) but braſs gilded, they caſt it into a filthy Pond at the Village Bubalum, near the City of Cracovia. Preſently the place ſhined with frequent fires, and little fire-brands ſome dayes and nights continually. When that miracle was preſented to the Biſhop, not as yet diſcovering the cauſe thereof, after he had proclaimed a three dayes faſt, when he went thither with an annual Pomp: and having found the Euchariſt there, he brought it thither, from whence it was carried. But in the very ſame place where it was found, Cazimirus II. King, did build a magnificent Temple with exceeding rich walls, entituled, The body of Chriſt, and in proceſs of time environing a very large ſpace of ground with a wall, he built a new City, and called it Cazimiria, after his own name. Cromerus, lib. 12.

JOnathas Judaeus of Bruxells (a famous City of Brabant) in the year of Chriſt, M.CCC.LXIX. redeemed certain ſacrifices (as they call them) dedicated to Holy Katherin, and being ſlain in a Garden by the aſſault of his enemies, he left them to his Wife to keep, and ſhe to her ſon Abraham; who on Friday in the Holy Congregation of the Jews, having choſen out his ſacrifice, he pierced it, and did tear it in pieces. But abundance of blood proceeding, the Mother of Abraham being converted, divulged the miracle. Wenciſlaus the Duke of Brabant, having made diligent ſearch, he took care, that Abraham and his aſſociates ſhould be burned alive before the Temple of holy Katherine, and religiouſly placed the ſacrifice in the Cathedral Temple of Saint Gudula. Ludovicus Guicciardinus, in deſcriptione Germaniae inferioris.

HEretofore the Rule of the Maſs for the ſoul of the dead was ſang openly, and with a loud voice. But Pope Vigilius inſtituted, That it ſhould not be performed but in a holy place, in holy garments, and a low voice. It happened once, as Shepherds, having put bread ridiculouſly upon a ſtone in the field, rehearſed the words of the Canon, by which it was tranſubſtantiated: and ſo ſuddenly ſeeing bloody humane fleſh before them, and ſtricken by the appointment of God, they preſently dyed. Hermannus Gygas.

WHen the bodies were thought to reſt in their graves, the earth would be carried out of the vault of the Temple of Paulinus at Treveris, where the Theban Legions were killed by Ricticnarius Maximianus, heretofore Lievtenant to the Emperour, a certain head being caſt forth by the Prieſt unwarily, did bleed exceſſively, and remains bloody even to this day. Schaffnaburgenſis, Anno 1072.

REgino doth declare, that Clodoveus, King of France, becauſe that irreligiouſly he plucked the body of Dionyſius out of his grave, and broke his arm, and ſnatched him with violence; preſently being aſtoniſhed, fell mad, and after two years loſt his life and Kingdom. Idem Adon Vienenſis aetate 6. & Nauclerus generatione 23. Sigebertus circa annum Domini, 660.

HEctor Boëthius doth relate, That if any woman kicked the Tomb of a bleſſed woman at Guanora in Scotland, ſhe ever after remained barren. Cardanus de Rerum varietate, lib. 8. cap. 44.

A Certain woman which had carried the ſhoes of holy Genovepha to Lutetia, ſuddenly loſt her eyes, and having begged pardon, received her ſight. Bonfinius, lib. 5. Decad. 1.

WHen a Robber came to the Tomb of Wenciſlaus IV. the honourable King of the Bohemians, upbraiding the dead man's life, a ſtony Statue put upon the Sepulchre gave him a buffet, and preſently being ſmitten blind, he ſuffered for his wickedneſs. Afterwards the Statue was laid in the privy Chappel, and another Brazen one was put in the place thereof. Aeneas Sylvius, capite 28. Hiſtor. Bohem.

A Certain Conſtantine, the overthrower of Artabaſdus, ſeeing the Image of the God-bearing-Virgin ſtanding, having caught up a ſtone, he threw it at the Image, and brake it, and when it fell, kick'd it. And he ſaw her in his ſleep ſtanding by him, and ſaying, Doſt thou know how audacious a fault thou haſt committed againſt me? but it will fall on thy own head. On the morrow the Saracens defending the walls, and the battel being joyned, he miſerable wretch running to the wall, being ſtruck on the head and face with a hurled ſtone, he had a puniſhment according to the deſerts of his wickedneſs. Paulus Diaconus, lib. 21. Rerum Rom. & Cedrenus.

COnſtantine the Biſhop of Cyprus in the 4th action of Nicena the ſecond, doth declare; That a certain heardſman, who had pulled out the right eye of the Image of Mary with a prick; afterwards going out into the field, when he ſtruck the cattel, his own eye dropt out. And there was another certain man in Cizium, (a Town of Cyprus) becauſe that he had driven a nail thorough the head of the ſame Image painted upon a wall, had a mighty pain in the head, which he could be in no wiſe eaſed of before that he had drawn out the nail. Alſo the ſame man doth affirm, That an Agarene endeavouring to pluck out the eye of the Image of Mary, with a long Spear in the City Gabala of Syria, digged out his own eye, and was tormented with a burning Feaver. And in the 5th action; yet other 3 miracles are publiſhed, which were executed by Images, to confirm the worſhip of them, which Charls the Great in his book of the worſhip of Images, doth refer it to the force of ſuperſtition.

A Certain Jew having received baptiſm in Hannonia, being lifted up from the holy fountain by William a Knight of Holland, returning with the Dog to his vomit, he ſmote the Image of the Virgin Mary in the Temple, privily with a punniard in the face, abundance of bloud guſhed out, The Jew prepared himſelf for flight. The Virgin did appear to a Smith in a Dream, doth ſhew him the author of the miſchief, doth exhort him to purſue him, and offering a duell to convince him of his wickedneſs. He doth obey, and by ſingle combat doth drive the conquered Jew to the Croſs. Johannes Trithemius in Chronico Hirſaugienſi.

WHileſt a peace was contracting between Henry and Philip, the Kings of England and France, certain Officers being brought in from Richard ſon of Henry King of England, which that Age called Coterelli, while they played at dice, a certain man having loſt his money, ſeeing the Virgin in the Porch of the Temple, holding her ſon in her right hand, throwing a ſtone at the Image, he broke a part of her ſon's arm, from whence blood plentifully flowing, it proved a remedy to many ſick people, who devoutly ſought help thereby; the Officer being taken away by the Devil, dyed moſt miſerably the ſame day. Robertus Gaguinus, lib. 6.

THe ſixth year of King Charls, the Frenchmen took a Town called Burburgum, and having broken into the Temple, a French Souldier ſeeking to lay hold upon a ſilver Image of St. John, it is reported, That the Statue turning to him, he fell mad, and killed himſelf with his own teeth. Robertus Gaguinus.

AT Buda, a City of Panonia, two Gameſters meeting together, the one ſaid he playd in the Name of God; and the other, in the name of the Devil: he which made God by his vain words, a favourer of his wickedneſs, loſt not onely all his money, but his cloaths alſo; and going towards home about mid-night, deſperately inraged by his loſs, as he went through a Church-yard, thus poſſeſſed with anger and fury, looking upon the Image of our Saviour crucified upon a Croſs, he ſnatcheth up a ſtone, and ſtrikes it into the face of the Crucifix, which making a hole therein, ſtuck faſt in it; whereupon great ſtore of blood miraculouſly iſſued thence: a Butcher who was troubled with the Gout, living cloſe to the Church-yard, being an old man, and in his bed, heard a low voyce, which bid him riſe, and ſtrike with his great knife whomſoever he ſhould meet; which words, when they had been thrice re-iterated, and that with threats of much miſchief to befall him, if he refuſed, he reſolved to obey the voyce. Therefore when at firſt he was not able to riſe out of his bed, by reaſon of his infirmity, at length, ſlowly riſing, he layes hand on his ſlaughter-knife, and going to the Church-yard, meets the wretched mad Gameſter coming towards him, and thruſts his knife into him; which done, coming to the houſe of the Judge, he deſires to ſpeak with him: The Judge at firſt believed it to be meerly an impoſture of the Devil, though he declared to him his Dream, and the ſlaughter he had committed; but when it was light, coming to the Church-yard, whileſt the people flocked about the dead body, Devils with terrible howling ſnatching away the corps, carried it into the ayr in a trice out of the ſight of the ſpectators, which with the hole in the Crucifix, out of which blood iſſued, demonſtrated the perfidiouſneſs of the Gameſter, and freed the Butcher from danger. M. Friſchius in Meteoris.

IN the year of our Redemption, 1383. there was in this Countrey, a certain fellow named Schelkrop, of mean Parentage, one of the infamous rout, who naturally was indued with a bold malignant wit, and by licentiouſneſs and cuſtome was come to a great heighth of wickedneſs, wherein he not onely delighted, but gloried, he paſſed his time in Bawdy-houſes and Taverns, and with great eagerneſs followed Play; from whence all kind of vices ingender, as faſt as vermin from the putrefaction of a dead carcaſs; and eſpecially impiety towards God, is thereby begot. In all which, Schelkrop was ſo notorious a Captain, that the time wherein he lived could hardly parallell him. He upon a certain time, according to his cuſtome, tryed his fortune at play, having choyce of companions like himſelf, they went to a publick Gaming-houſe, a Tavern in the Suburbs of Moguntinum, called Filtsbach, the ſign of the flower, which was commonly called Zuder Blumen; and when they had for ſome time playd there at dice, it fell out, that Schelkrop was ſo unfortunate, that he had loſt almoſt all his money; which when by continuing of play, he did not onely not recover, but very much augmented his loſs, he began, as he was wont, not onely to vapour with his fellow Gameſters, and give them baſe and unhandſome language, but likewiſe moſt impiouſly to blaſpheme God and his Saints; ſome report, that when he was thus with rage and impiety incenſed, that he openly threatned, That whatſoever Image of our Saviour he firſt met withall, of it he would take revenge of his preſent loſs. But I will not confidently affirm it, but it appears plainly, that when he went from his companions, he came to a certain Chappel ſeated betwixt the Church of Saint Alban, and the Temple of the bleſſed Virgin, where Images were kept, and ſuddenly fiercely hacked and hewed the Image of our bleſſed Saviour crucified upon the Croſs, and that with one ſtroke he cut off the head thereof, ſo that it fell from the body, and that with the edge and point of his ſword he ſlaſht and thruſt many other Images of Saints which were placed by the Croſs, &c. Hitherto Schelkrop was mad with fury and rage; and what followes, will declare how miraculouſly divine revenge ſeized on him; for ſuddenly, dreadfully, and miraculouſly blood flowed from the cuts, ſlaſhes, and thruſts, that he had made in the Images, as if not Images made of wood, but living men had ſuffered that injury; and Schelkope now as one attain'd to the full meaſure of execrable impiety, ſtood ſtill, not able to move a foot, till he was deprehended in his raging crime by paſſengers, that found him in the place where he had perpetrated that villany, for which they ſeiſed upon him, and brought him before the Magiſtrates, by whom he was moſt deſervedly condemned to die, and accordingly was burnt in the ſight of all the people, not far from the City, in the place which the people commonly call the Jews Sand, becauſe they were uſed there to interr their dead. And the Images, famous by their hurts and the blood which iſſued from them, were tranſlated by the hands of Prieſts, from that little Church, to the Temple of the Holy Croſs; where to this day that dreadfull blood is to be ſeen, and ſo religiouſly honoured, and many mortals variouſly afflicted, making vows to viſit that place, have obtained of the moſt great and good God ſuch mercy, as to be cured of their infirmities, and delivered from their afflictions. Theod[•]ricus Greſmundus, legum doctor.

ANd although this impiety and petulancy of furious men is no way to be tolerated, but rather by Laws and puniſhments to be repreſſed, yet I believe, that, without doubt, theſe miracles were wrought by the fraud and impoſture of the Devil, to confirm Idolatry in the hearts of men, by the worſhip and adoration of Images, by which they would confine God to dwell in trunks and ſtones; which Idolatry was moſt frequent, and to this day is in the Papacy. See concerning theſe ſigns and prodigies, Paul's latter Epiſtle to the Theſsalonians, cap. 2. and ſeriouſly conſider the Text.

IN the twenty fourth year of Conſtantine, at Coprominum in Beritum, the Image of Chriſt was contumeliouſly abus'd by the Jews, whereupon blood and water openly appeared to iſſue out of the ſide thereof, whereby many were cured of their infirmities: they putting it into vials ſent of it all the World over, by reaſon whereof an Holy-day was inſtituted the fifth Ide of November, in remembrance of the Paſſion of the Image of Chriſt. Sigebert in the year of our Lord, 765, ſaith, The Fathers in the Nicene Council were of opinion, that this happened in the time of Athanaſius, and that he particularly related and commended it to poſterity. It was tranſlated from Syria (as it is reported) rather by Divine then humane counſel. Sabellicus, lib. 9. Ennead. 8. et Cuſpinianus.

A Certain Jew in the time of Pope Pelagius, ſtealing the Image of our Saviour out of the Church, and thruſting it through with a weapon, carried it privately home with him; and being about to burn it, when he perceived it bloodied, he was ſo amazed thereat, that he deſiſts from his intent, and went and hid it; which the Chriſtians ſeeking for it, found it by the track of blood which fell from it as it was carried; for which fact they ſtoned the Jew to death. Sigebertus in Chron.

OTho and Philip contending in War for the Empire, many committed themſelves and their goods to the Temple of Saint Govarus, not far from Trevers, becauſe the place, as they conceived, was excellently well fenced both by nature and art. Whither Vernerus Bolanus coming to fight againſt it, the beſieged fearing leſt the enemy ſhould enter by a window, which they conceived the weakeſt part of the Church placed there, the Image of our Saviour upon a Croſs which was made of wood, whereby they thought they had ſufficiently ſecured it from the irruption of the enemy that way: a certain bow-man ayming at that place, ſhot his arrow into the Image of Chriſt, and preſently the blood flowed out of it, as if it had been a living body. Vernerus terrified therewith, takes the croſs, and threw it into the Sea to warr againſt the enemies of Chriſt, and the Image and Arrow was conſerved with the blood ſprinkled on them, notwithſtanding. Fulgoſus, lib. 1. cap. 6.

GRegory the Great in his Epiſtle to Theoctiſtus, ſaith, That a certain Longobard of the Region of Tranſpadua, found a golden Key of Peter's, which he ſent as a great Preſent to the King of the Longobards, who cauſed it to be engraven on his ſword; which as ſoon as he made uſe of, ſtruck with Satanical fury, he cut his own throat with it, and dyed the ſame hour; Whence had Peter ſo pretious a key? and to what purpoſe?

ALdegiſius, whom Pandulphus Prince of Capua commanded to go to Caſsinum, and from thence to Planeta, and bring with him the Chalice of the Emperour, and other more pretious ornaments of the Church as a pledge, whileſt he was about to endeavour to perform the command of his Maſter, at the Altar, before which he ſtood adorned, he fell upon his face, ſtruck with the Palſie and Falling-ſickneſſe, becoming thereby a miſerable ſpectacle to the beholders; from which ſickneſſe, though he after a ſort recovered, yet his eyes and mouth continued pittifully diſtorted; and moreover, the Prince did not onely perſiſt in his enterpriſe of ſacriledg, but deſigned greater againſt the brethren, but after his death, a certain boy told to huntſmen, that he ſaw him tyed with Iron bonds, and drown'd up to the throat in a miery ſtinking Lake, and that by two ugly black ſpirits, he ſaw him one while caſt into the deep, and another while pulled out, the cauſe of ſuch horrid puniſhment inquired by the boy of him; he anſwered, It was, becauſe he had taken a golden Chalice out of the Monaſtery of St. Benedict, and had neglected to reſtore it before his death, deſiring the boy to acquaint his Wife herewith, and wiſh her to reſtore what goods were taken from the Monaſtery, which notwithſtanding the woman being covetous, refuſed to perform. Chronicon, lib. 2. cap. 62.

A Certain Hermite inhabiting in a Rock near an High-way of a Neapolitan Seigniory, looking out at a window to ſee what time of the night it was, after he had ſaid over the Nocturnal Pſalms, ſaw a long rank of Blackmoors going loaded with ſtraw, and threatning fire, who asking them, Who they were, they anſwered, That they were Devils, and they meant to beſtow the combuſtible matter, they carried upon men, and that now they went for Pandulph Prince of Capua, who was a dying; in which very hour, as it afterwards appeared, Pandulph expired his life; and preſently after, Veſuvius, a Mountain, vomited out ſuch flames, that ſtore of ſcorching Sulphur riſing thence, appeared like a torrent, with great force and violence, diſcharging it ſelf into the Sea. Chron. Caſsinenſe, lib. 2. cap. 84.

URſpergenſis & Platina narrant, That John Baptiſt appeared to a certain rapacious and ſacrilegious fellow, (who came to the Monument of Rothares, King of the Longobards, in a Church built for the repoſe of his dead body, and took away all the ornaments wherewith it was buried,) and blamed him for his preſumption to dare to touch his body; who although he had not walked in the ſtrict way of truth, yet he had committed himſelf to his patronage and protection. By reaſon of this impiety, this ſacrilegious perſon could never after go into the Temple; for as often as he aſſayed to enter thereinto, he was driven back by a ghoſt, which offered to cut his throat, if ſo be he proceeded; and ſo was forced to retreat.

IN that Warr that Charls the Eighth, King of France, waged againſt Anne Dutcheſs of Britain, whom afterwards he married, a certain Souldier of Britain going out of the City of Rhemes, to plunder, in the Temple of a certain Town, whereinto the Countrey people had brought the greateſt part of their goods, he breaks open a Cheſt, thinking that it belonged to ſome ſecular perſon, and loading himſelf with as much as he could well carry of the goods therein, returning home with them, he looking amongſt his plunder, ſaw amongſt the reſt certain ſmall pieces of linnen cloath, like to handkerchiefs, and not conceiving that they were ſuch as Prieſts uſe for a napkin to carry the hoſt, he beſtowed them on his Landlady; who perceiving them bloody, ſhe firſt looked upon her hands; which when ſhe found hurt, but could not perceive any blood iſſue from thence, ſhe ſearched her boſome, and found all the skin of her breaſt, lining of her Waſtcoar, and lower petticoat imbroydered with blood; the woman carrying theſe cloaths to the River to waſh, could not poſſibly take the blood out of them, though by waſhing thereof, the water ſeemed bloody. Which is not unlike what happened to Pope Leo, who to thoſe that ſought from him holy reliques, he cutting part of a napkin, which is called the Corporal, gave it them; but when he perceived a certain man to deſpiſe it, Leo in his preſence pricked the corporal, whereby he made it plainly appear, that blood flowed from it. Fulgoſus, lib. 1. cap. 6.

GRegorius Turonenſis, cap. 81. de gloria confeſsorum, writes concerning Marianus the Hermite, a Holy-day in remembrance of whom was wont yearly to be kept, that the houſe of a certain man (who to perform domeſtick buſineſs, and his neceſſary occupations, neglecting the obſervance thereof, and being rebuked for it by a neighbour; anſwered, That it was better to perform his neceſſary work, then ſhew ſuch devotion to ſuch a Saint, whoſe ſalvation was doubted) was ſet on fire and deſtroyed with revengefull flames, in ſuch manner that his neighbours houſes joyning cloſe to his, received no hurt at all thereby.

A Certain Aurelianenſian, about to labour in his vineyard in the holy Feaſt of Avitus the Cartonenſian Abbot, admoniſhed by others to forbear work, as ſoon as he betook himſelf to labour, his face was writhed towards his back; (to wit, by the Devil, the murtherer of mankind, turned the contrary way,) It was a terrible ſight therefore to a multitude of Spectators: but the man going into the Temple of Avitus, and deſiring forgiveneſſe of his ſin, obtained that pardon, inſomuch that his face was turned to its right place. Gregor. Turonenſ. lib. de gloria Confeſs. cap. 99.

A Certain Citizen of Paris having pawn'd his cloaths to a Jew, being not able to redeem them, promiſed to the Jew, if he would reſtore his apparrell, to give him for the ſame, the hoſt which he ſhould receive the next Eaſter; which the Jew conſenting to, he according to his promiſe bringing to him; the Jew takes the hoſt which he received, and caſts it into a veſſel full of boyling oyl and water, and with blaſphemous words falls to ſcorn and reproach it; whereupon, as 'tis reported, a moſt beautifull young man leapt out, and with wonderfull agility avoided the Jew, who ſought to drown him with a ſtaff that had an Iron hook at the end thereof; his ſons ſtanding by, and frighted with the ſtrangeneſſe of the ſight, run to their Mother, and tell her the cruelty of their father againſt the young man; immediately there is a great concourſe of people, who take the hoſt from the Jew which the Biſhop carryed to the Church of St. John in Gravia, the Wife and Children of the Jew were by this miracle converted to the Chriſtian faith, and he brought to priſon, where with many words he bragg'd of the virtue of the Talmud, and calls for it to be brought to him to deride thereby the ſuperſtition of the times; which when he had received, and began to hope that he was ſecure from ſuffering for his impiety, he with his book were conſumed by flames, which iſſued from a pile of wood made for that purpoſe, as violently and ſwiftly, as an arrow out of a bowe. Thomas Patriarcha Barbarienſis, lib. 3. Fortalicii fidei.

IN the Arvernenſian Church, a certain impious fellow ſwore untruly; whereupon his tongue was ſuddenly tyed; for that he could not ſpeak, but lowed like a beaſt. And grieving heartily with ſighs for the perjury he had perpetrated, he humbly caſts himſelf down at the Sepulchre of the Biſhop Dretemonius, imploring his help, (not God's, as 'tis commanded) and finds his tongue looſed, and himſelf able to ſpeak as expeditely as formerly, publickly confeſſing his ſin, for which wittingly and willingly committed, this puniſhment fell upon him. Gregorius Turonenſis de confeſſoribus, cap. 29.

MEſcho, Prince of the Polonians, by ſtratagem taking Cracovia from Boleſlaus Duke of Bohemia, the Princes making a Truce, met together at Cracovia, where Boleſlaus is taken at a Feaſt, and both his eyes put out, and his Nobles cruelly ſlain; the Prisbuicenſians being privy to the treachery, and partakers of the wickedneſſe, the ſame alſo endeavour treacherouſly to kill the brother of Boleſlaus; for Cochares drawing the young man into a Wood, upon pretence of hunting, commanded him to be bound to the ſtock of a Tree, and ſhot at with arrows. It is reported, that at that time St. John Baptiſt invocated by him, received the arrows upon an hairy cover or skin, and ſo defended him, and that he warned his Wife by Viſion, to relieve her Husband in that great danger; whereupon Overa, a ſervant to the Prince, with great haſte, and good ſpeed, declared the Treaſon to the people, who ſpeedily comming to the relief of the Duke, releaſed him, and killed the Traytors. In that place the Monaſtery of the order of Saint Benedict was built, and a greater Altar placed where the Tree, to which Janures was bound, ſtood. Aeneas Sylvius, in hiſtor. Bohem.

COmnenus the Emperour being ſick, and ſeeming ready to faint, was reſtored by the Image of our Saviour; for an holy imbroydered vail placed upon the Chalice, which had the picture of our Saviour wrought upon it, was ſpread upon the bed wherein he lay, and his body wrapped in it; whereupon the vehemency of his ſickneſs was immediately remitted; and he ariſing, took meat, was perfectly well, and freed from his diſeaſe: but when this recovery of his in this manner ſeemed to the people as a thing not to be believed, that he might take away the incredulity of them, he went on horſeback into the Market-place. Cuſpinianus.

IN the time that Ptolomey ſought for the croſs with great anxiety, becauſe he could no where find it, other Monuments of the Paſſion of our Lord, miraculouſly diſcovered themſelves to mortals; At Lutetia, Ludovicus, the ſon of Philip Auguſtus for three years, (the King being abſent upon his holy expedition) was viſited with ſuch violent ſickneſſe, that every one expected the expiration of his life, which was onely known to be in him, by weak and almoſt inſenſible breathings. Mauritius, the Biſhop of Paris, brought with great reverence to Lutetia, a part of the bleſſed crown of Thorns which was kept at the Church of Dionyſius, and the ſacred nayl, obtained by prayers; which as ſoon as 'twas but moved towards the ſick Prince, his ſickneſſe was driven away, and his health perfectly reſtored. Aemilius, lib. 6.

A Certain man mortally wounded, by taſting a little bread conſecrated by St. Bernard, was immediately healed, he could by benediction make bread continue many years uncorrupt, retaining its colour to the ſight, and ſweetneſſe for the taſte. In the Toloſanum Province, many ſick, by taſting the bread which St. Bernard had bleſſed, recovered their health. A certain Salernitanian Citizen, with the water wherein St. Bernard the Abbot had waſhed his hands, was reſtored to health. Autor vitae.

THe Malmendrenſian Monks, after they had in vain by prayers and tears ſought the free reſtitution of their Monaſtery from Caeſar, who had ſubjectd it to the Colonie of Antiſtitus, they ſought for the bones of St. Remachus, and brought them to Leodium, and layd them upon the King's Table, ſitting then at meat, which broken with the weight thereof, they by falling, broke the legs and feet of a certain Noble-man, who by the interceſſion of Remachus, imploring the help of Almighty God, was made whole, and that in ſuch ſort, that there remained not ſo much as the leaſt ſcarr or mark where his hurts had been; And when as more Miracles were wrought by theſe reliques, the King did not onely reſtore what he had taken from the Monaſtery, but beſtowed gifts upon the Monks, Anno 171. Schaffnaburgenſis.

IN the Confines of Biturgum and Turonum, Claudiomagus being Governour, there being a famous Church, in a ſecret place whereof, when in his pilgrimage Saint Martin coming thither, lodged upon ſtraw, upon whoſe departure the Prieſts and Virgins in devotion, for that they had a moſt reverent eſteem of his piety, divided amongſt them the ſtraw whereon he lay; part whereof, when they hanged about the neck of one poſſeſſed with a Devil, he was ſuddenly diſpoſſeſt. Bonfinius, l. 5. Dec. 1.

CHronicon Martini manuſcriptum, reporteth, That a certain Noble woman ignorantly tranſlating the bones or reliques of Stephen from Jeruſalem, to Conſtantinople, thinking they had been the bones of her Mother, it happened, That the Devil's howling in the ayr diſcovered the Angels harmoniouſly ſinging, driving them away, and the daughter of the Emperour poſſeſſed with a Devil, cryed out, If Stephen come, I ſhall be preſently made well.

A Certain Noble man, a Prefect or provoſt under Otho the ſecond Emperour, being poſſeſſed with a Devil, by a chain, which as it was believed, had bound St. Peter put about his neck, was preſently diſpoſſeſt in the year, 983. Ut Chronicon Saxoniae habet. Vincentius, lib. 24. cap. 88. Othonis primi temporibus accidiſse narrat, Sigebertus verò ſecundi.

THe people ſtrewing herbs about the Tomb of Nicetius the Lugdunenſian Biſhop, Augulphus the Deacon coming from Rome, and bringing with him ſome of them which were given him by a Prieſt, gave of them in a draught of cold water to ſeverall viſited with Feavers, and they were ſuddenly reſtored to health; Gregory of Turon affirms as a moſt certain truth, that this was done in his time. It is reported, that the Albanenſian Biſhop, ſick of a Feaver, taking bread and water out of a diſh (out of which St. Bernard was wont to eat meat), as ſoon as he taſted thereof, recovered his health. Autor vitae Bernardi. Gregorius Turonenſis de gloria confeſsorum, cap. 85. de Sylveſtri Calvillonenſis Epiſcopi lectulo funibus ligatur, ligato mira quaedam narrat. Many ſick of Feavers being laid upon this bed of the Biſhop, have been refreſhed, made whole, and luſty; he ſaith he ſaw many troubled with infirmities, who but by touching ſome ſmall particles which had been cut from the ropes of the bed, reſtored to their former health; he likewiſe ſaith, he ſaw his Mother with a particle of a rope which had been cut from the ropes of that bed, to cure a woman ſick of a Feaver, by putting it about her neck.

IVo, in Chronico, & Paulus Diaconus, libro 6. cap. 2. de geſtis Longobardorum narrant, That in the time of Conſtantine, about the year of our Lord, 682, during the three moneths of July, August, and September, a peſtilence had ſo depopulated Ticinum, and ſo many of the Inhabitants which remained alive, fled out of the City, that graſs and weeds ſprung up in the ſtreets thereof; whereupon it was revealed to certain men, that the Plague would not thence depart, till they had built up the Altar of the Martyr Sebaſtian in the Church of Saint Peter; And that it came accordingly to paſſe, for the reliques of Sebastian being tranſlated from Rome to Ticinum, and the Altar built, the Peſtilence ceaſed. And hence it is, that the ſuperſtition which poſſeſt the minds of the ruder ſort of men, by conceiving Sebaſtian a guardian and defender of men from the Plague, firſt took its riſe.

COnſtantine the Great having overcome Maxentius, there appeared as a ſymbol, the ſign of the Croſs in the firmament; when he likewiſe thought to fall upon Maximinus, a deadly enemy to the Chriſtians, he was ſuddenly afflicted with a diſeaſe called the Elephantiaſie, all his Phyſitians deſpairing of his recovery: at laſt the Greeks having a place in their Capitol, in which they affirm, If the Emperour waſh it, being filled with the blood of children, he ſhould recover his former health. Without all doubt, that kind of remedy was familiar with the Kings of Aegypt; (Scribit Plinius, lib. 26. cap. 1.) the Children therefore are called together, and the hangman ready, expecting an Edict to perpetrate that villany; but the Emperour, being a moſt humane gallant man, was ſo moved with tears of the tender Mothers, that he could by no means find in his heart to deprive them of their children, but delivered them to their Mothers, chooſing rather to dye, then to [•]elieve himſelf by the innocent blood of children: The next night he ſaw by Viſion Peter and Paul coming to him, who admoniſhed him to go to Sylveſter the chief Biſhop of Rome, and waſh himſelf in a pool there which they decyphered to him; he obeys this Viſion; and beſtowing himſelf in faſting ſeven dayes, he with his ſon Criſpus were waſhed with baptiſm by holy Sylveſter, having been anointed with oyl; at which time an extraordinary miraculous light illuſtrated the place, and a melodious ſound was heard; and Conſtantine himſelf being touched by a Divine hand, cometh out of the Laver ſafe and ſound from his infirmity. Nicephorus, lib. 7. cap. 33. et Cedrenus.

LOtharingus being a priſoner at Conſtantinople, was ſo robuſtious and ſtrong, that the Turks were afraid leſt he ſhould break his chain and fetters, and therefore they made an Iron Collar or chain, and put it about his neck, with chains of Iron faſtned to it five fingers broad, and three fingers thick, reaching to his fetters; in which condition the priſoner remembring St. Nicolas, who had lived in his Countrey, invocates him to intercede to Almighty God for him; whereupon ſleeping that night after, the next morning when the Sexton opens early in the morning the door of the Temple of St. Nicolas at Varanguilles, he finds there this Captive ſleeping, who awakened, acknowledged himſelf miraculouſly brought thither in his ſleep, it being two thouſand miles diſtant from Nanceum, where the day before he had invocated this Saint's interceſſion. The miracle being divulged, the people run to ſee it; and after Maſs, having ſung ſome praiſes to Almighty God, four Smiths are ſent for to free him from his chains; which when it appeared that they could by no humane power be diſſolved of their own accord, as it were, but by the command of Almighty God, leapt in ſunder. Vierus, lib. 2. cap. 29. de praeſtigiis Daemonum; ex libello de Galliae Sanctuariis.

GRegorius Turonenſis, lib. 5. cap. 6. writeth, That Bituricus, Archdeacon of Lions, by the cutting of Cataracts or skins which grew upon his eyes, loſt his ſight; and being helpleſs by Phyſitians, made his addreſs himſelf, by the devotion of faſting and prayers for two or three moneths to the Church of Martin, that he might receive his ſight; and ardently making his prayers upon the Feaſt-day of St. Martin, obtained his deſire.

POpe Leo in the time of Charls the Great; when he had led the Proceſſion through the City of Rome to the Church of Sylveſter, by his chief Officer, for the celebrating the Paſchal; and Pambulis a Prieſt, whoſe filthy life he had often corrected, was ſtript of his Pontificial Robes, and deprived of ſight and ſpeech, and coming to the Monaſtery of Eraſmus, and carried to the Image of Albinus, in the Church of St. Peter, as it is reported, he there received again his eyes and tongue. Sigebertus, Anno 799. et Bonfinius, lib. 9. Decad. 1.

GRegorius Turonenſis, libro de gloria confeſsorum, cap. 96, tells a miraculous ſtory of one viſited with the Palſie, who being drawn in a Coach to celebrate the Feaſt of Alban, the Andigavenſian Biſhop, in his ſleep at night he ſaw a man coming to him, and ſaying, Riſe the third hour, and go into the Temple, for it will come to paſſe, that at that time Martin and Alban will be there; and if thou likewiſe be there at that inſtant, thou ſhalt recover thy health. Which Miracle, according to the prediction had in his dream, was wrought in the ſight of many ſpectators. Turonenſis affirmat.

A Certain Prieſt ſick of the Palſie brought to the Tomb of St. Dunſtan, Archbiſhop of Canterbury, was preſently reſtored to health. At the ſame Sepulchre a certain man poſſeſſed with a Devil, vomits him up with much blood. Vincentius, lib. 24. cap. 95. At Grandavus in the year, 1010, before the body of St. Bavones, which then by chance was brought thither, Manſuindis, a Maid of Antwerp, was cured of the Palſie. Jacobus Meyer, in Chronico Flandrenſi.

COſroes King of Perſia hearing that Sergius the Martyr granted all things that were deſired of him, ſought of him ayd for the defence of his Kingdom, and foecundity to his Wife, being barren, which obtaining of him, he ſent to Gregorie a golden Croſs, diſh, cup, cenſer, and other gi[•]s in honour of Sergius the bleſſed Martyr. Evagrius, l. 6. cap. 21.

COnſtantine Biſhop of Cyprus, tells in the fourth Nicene Act, of a certain man, who by driving a nayl into a wall, ſtruck it into the forehead of St. Peter's picture, and found that he was preſently troubled with an Head-ache; whereupon, commanded to pull out the nayl, he obeying, was preſently made whole.

FRenchmen being ſent by Pippin to Floriacum, to carry the bones of Benedict to the Caſsianenſian Monaſtery, as they were going into the Temple, by the vertue of Benedict were ſtruck blind; whereupon they returned back, conceiving that he rebuked them, becauſe he would not have France deprived of ſuch holy reliques. Scribit Sigebertus Anno Dom. 753. Vincentius, lib. 13. cap. 155.

A Certain man named Garganus, a Citizen of Pontinum, who fed a great herd of Cattle in the Mountain Prium, lying in Apuleia, which is now called Garganus, or the Mount of St. Michael, in the time when the Goths infeſted Italy by war, ſeeking a Bull which was ſtrayed from the herd, at laſt finds him in a cave which was in a hard rock naturally without man's labour; and angry at his ſtraying beaſt, he ſhoots at him, the arrow lighting upon the back of the Bull, rebounded back upon Garganus, which he conſtrued to have ſome divine ſignification; wherefore he declared what happened, to Lawrence a Prieſt, who prolaiming a Faſt for three dayes, in the night when he was aſleep, he had a Viſion or Dream, wherein Michael the Arch-Angel appeared to him, affirming to him, that it was his doing that the arrow retorted from the Bull, that he would have that place known to be the oratory wherein he would have a Church for his ſervice; and when the Neapolitans had beſieged the City of Sipontinum, (Lawrence declaring the Oracle of the Arch-Angel) the hour they had appointed to break in, the Viſion was believed, and the cave of the Arch-Angel, which ſeemed as if it had been made by handy-work, began religiouſly to be worſhipped; and the dedication of Gelaſius the chief Biſhop which he prepared, was diſapproved by the Arch-Angel, for that a place divinely conſecrated, wanted no dedication. Therefore the cave being conſecrated with a moſt royall Temple, moſt men were wont to come thither once every year, there were tables wherein were written the form of religion, and prayers hanged upon the walls all about, ſhewing their titles. And where the Altar that belonged to the Statue of the Arch-Angel was, in a place inacceſſible by men, there the Statue was placed, which beholding, the mind of man ſtruck with a ſilent fear, by the contemplation of ſo great and holy meditations, powreth forth its prayers. Other Altars alſo made by neither coſt nor artifice of man, which ſeem natural, increaſe devotion, Pont. l. 2. belli Neapol.

AN old Fiſherman told to the Duke Bartholomaeus Grandonicus, when the waters roſe above their ordinary cuſtome, and thereby threatned much hurt to the Venetians, that early in the morning whileſt the ſtorm raged, three men of a venerable aſpect came to him, whom he carrying through the paſſage to the Haven, the ſtorm ceaſing, they all remained in the City, one of them in the Church of St. George; another in the Temple of St. Nicolas; the third, having declared the other two, to be George and Nicolas, manifeſts himſelf to be Mark the Evangeliſt, and commanded that he ſhould relate it, becauſe he ſhould receive great benefit from the Prince of the City for his labour in ferrying them over; and that he might have credit from them he ſhould acquaint with the ſame, he beſtowed a Ring on him, to ſhew to them; whereupon the Venetians beſtowing a yearly ſtipend on the Fiſherman, decreed ſupplications and praiſes. Fulgoſus, lib. 3. cap. 6. et Egnatius eodem.

THe fourty fifth year after the death of Stephen King of Hungary, he being canonized, all the Princes of Hungary, with the King Ladiſlaus, met together; and after celebrating certain ceremonies in remembrance of the dead, at their coming to the Monument of the holy King, there iſſued from thence ſuch fragrant ſmells, that the whole Church was, as it were, filled with a certain heavenly dew: finding his bones moiſtned, and anointed with a certain kind of Balſom, laid in a Syndon, they began to look for a gold Ring, which was his old Scepter, amongſt the liquid balſom; which when they could by no means find in the Marble Tomb, they endeavoured to draw out the moiſture, which falling upon, and filling Viols and great Veſſels therewith, they were nothing nearer their deſire of emptying the Sepulchre thereof; for as faſt as they drew it out, it was ſtill by a Divine power ſupplyed; which perceived, they by degrees powred what they had drawn out upon the bones again; and it appeared, that after their infuſion thereof, there was neither more nor leſs in the Tomb; upon finding of which treaſure there, an Altar was renewed to the bleſſed Virgin; and after a ſhort time, the Wife of the illuſtrious Prince called Matildus, who for three years ſpace had laboured of an inteſtine diſeaſe, invited by the fame hereof, vows a pilgrimage to this Chappel in Hungary, whither as ſoon as ſhe had made her addreſs, ſhe was immediately freed from her torments. Bonfinius, lib. 1. Decad. 2.

AFter the Pope received teſtimony of the many Miracles which were done before the Sepulchre of Udiſlaus King of Hungary, which ſhewed the power of Almighty God for his ſake to be manifeſted, in that place he canonized him a Saint. In the ſame hour that a child, who being an unformed lump of fleſh, without hands or feet, and whoſe bones and ſ[•]ews were not obvious to the ſight of men, was brought to his Sepulchre; as ſoon as the Parents began their prayers, he received hands, feet, and ſhape, to their great comfort and rejoycing. Bonfinius, lib. 4. Decad. 3.

THe Sergiopolitans or Antiochians treating with Coſroes King of Perſia, to ſpare their City, offer him ſacred treaſures for the redemption thereof, offered him a golden Croſs, which Juſtinian the Emperour, and Theodora, had ſent thither; which Coſroes receiving, required more, and amongſt others, ſeeking to take the ſilver Urn, in which the reliques of Sergius the Martyr were laid, preſently an Army all about the ſtreets appeared, which chaſed away the Perſians off the City; ſo the City was miraculouſly delivered with the help of Souldiers. Evagrius, lib. 4. cap. 28.

IN the tenth year of Leo Emperour of Iſaurus, the Sarazens beſieged the Town of Nicea in Bithynia: the City long oppoſed by ſtorm, and ſome part of her Walls battered with Engines to the ground, by the appearance of Saints which are there worſhipped, the Saracens affrighted with the ſight of the Father, left what ſo hotly they had attempted, and baſely fled. Cedrenus.

THe Theſsalonians beſieged by Michael King of the Bulgarians, upon a certain day went to the Sepulchre, praying all night, and uſing an oyntment which boyled up out of the Sepulchre, uniting their ſtrength together, they all fiercely throwing open the Gates, ſally out upon the Bulgarians; whereat the enemy was ſo amazed, that fear took upon a ſuddain ſo deep impreſſion in them, that they all betook themſelves to their heels, not ſo much as one of them ſtanding, or daring to defend themſelves; the Leader of the Roman Army was a Martyr, who cleared the way before him; which the Bulgarians who were taken priſoners confirmed by oath, telling, that they ſaw a gallant young Knight on horſeback, who led the Roman Squadrons, from whom flaſhes of fire came, which lighting upon their enemies, burnt and conſumed them. Cedrenus.

THe Cartonenſian Citizens hanged up the linnen garment of the Virgin Mary, which Charls the bald had brought from Conſtantinople, upon the wall, inſtead of a flag or enſign, which ſtruck blind Rollo the Dane with his Army, and compelled them to depart, without doing injury to the City. Ranulphus, lib. 6. cap. 2. Ganguinus, lib. 5.

WHen Godfrey of Boleign with others had undertaken the Syriac Expedition, ſetting upon the City Jeruſalem by ſtorm, Aimarus the Anicienſian Biſhop was ſeen by many to go before the Souldiers, and ſcaling the walls firſt, gave the ſign to others to follow him, although it was known for certain, that he departed many moneths before from Antioch, as William the Biſhop of Tyre writeth. Fulgoſus, lib. 1. cap. 6.

HEnry the ſecond, Emperour, ſubjugating Boleſlaus, who poſſeſſing Bohemia, and all the Sclavonian Countrey, and likewiſe debilitating Poland, taking the ſword of Saint Adrianus the Martyr, which had been long kept in a place called Waldberg, divine power working with it, he was moſt formidable to his enemies, moſt proſperouſly prevailing over them, the Martyrs, St. George, St. Lawrence, and St. Adrianus being ſeen to go before his Armies, and to break the ranks of their enemies. Cuſpinianus.

THe Romans carrying before them the holy Lance, with which the ſide of our bleſſed Saviour was pierced, inſtead of an Enſign fighting againſt Corbana Prince of the Perſians, at the Metropolis or chief City of Syria, called Antioch, ſlew above an hundred thouſand of their enemies; they miſſing when they muſtered, of four hundred thouſand Souldiers which they had before the fight, two hundred thouſand; Baldricus Biſhop of the Dolenſians, a contemporary, writeth from the mouths of them that were preſent, That the enemies when they joyned battle, ſaw three in the ſhape of moſt royal Noble-men, ſitting upon white horſes, and a great Troop of the like countenance, and in like manner apparrelled, who led the forefront againſt the enemies: theſe were not ſeen of all, but ſome of the Romans, and by them they were believed to be the Martyrs, George, Demetrius, and Mercury; after whoſe appearance, the Barbarians were ſo amazed, that void of counſel or courage, and poſſeſſed with fear, they moſt baſely ran away. Aemilius, lib. 4.

ACtius being General, when John King of Bohemia, father to Charls the fourth, Roman Emperour, about the year of our Lord, 1330, invaded Italy, falling ſick of the Gowt, underwent great perill in his affairs, circumvented by the unfaithfull dealing of his couzen german, General Leodriſius, who leading the Rhaetian and Helvetian cohorts, and with a ſtrong hand gathering together all baniſhed men, came to Abdua. Actius, though troubled with the Gowt, raiſed Souldiers in every place, and left his Garriſons well fortified to the care of Governours, till ſuch time as his expected recruits ſhould come to him. And committing the Van-guard of his Army to his Lievtenant Nervianus, the Leodriſianians had prevailed againſt them, had not St. Ambroſe, the Mediolanenſian guardian Saint, been ſeen by many of the City in form of an Horſeman, ſuccouting them apparently in their diſtreſs; for there came at that time to their relief, Hector Panicus, with a wing of Cataphractans, Albrogians ſent by Ludovicus Subaudius, father-in-law to Actius, which overcame the Rhaetians, unſeaſonably exulting and reſting themſelves diſorderly, putting them to the ſword, and took Leodriſius himſelf priſoner; there being ſlain at that time above four hundred thouſand men. And in the field where this Victory was obtained, a Temple was built to St. Ambroſe in memory thereof, where yearly upon the twenty fourth of February, the Mediolanenſian people coming together in great pomp, with the Praetor and Counſellors, celebrated his Feaſt with ſacred ſolemnities; Jovius in Actio. But Fulgoſus, lib. 1. cap. 6. writeth, That the Auxiliaries which came to relieve Actius, as ſoon as they began battel, clearly ſaw Ambroſe with a whip to fall upon the Barbarians which Martinus Scaliger led, being hired thereunto by Leodriſius; and in memory of this Victory, Ambroſe was pictured with a whip in his hand, ever after this.

IN the battle wherein Ramirus King of Spain fought againſt the Saracens before Calugurium, James the Apoſtle was ſeen by all who were there, leading the Chriſtian Army, and putting the Saracens to flight.

NIcephorus, lib. 8. cap. 23. reporteth, That Chryſanthus and Muſonius being Biſhops, who ſate in the Nicene Council, and dying before they had ſubſcribed thoſe Articles of Faith which were there agreed upon; the Fathers of the Council therefore went to their Monuments, and holding a writing in their hands, which contained in it the Articles, they ſpoke to them as if they had been living men hearing them; Holy Fathers, you have fought a good fight with us, you have finiſhed your courſe and kept the faith, if therefore what we have done ought to be allowed and confirmed, it is meet and needfull, that you (who are illuſtrated by the ſplendour of the Trinity, whoſe beatificall Viſion frees you from all obſcurity and hindrance, which lets us from the clear and perfect diſcerning of things,) with us ſubſcribe this little book; who when they had ſpoke theſe words, laid it down before the Tomb ſealed, and going to their reſt that night, and returning in the morning, they found the book ſealed with the ſeals inviolated, and their ſubſcriptions inſerted with the reſt, which they perceived to be newly written, in theſe words; We Chryſanthus and Muſonius, with all the Fathers in the firſt holy Oecumenical and Nicene Council do agree, and although tranſlated from our bodies, yet with our own proper hands we have ſubſcribed the Articles in this book.

PLergilis, a Prieſt, prayed, That he might ſee what ſpecies laid hid under the form of bread and wine, and whileſt he continued his ſupplications for the ſame, an Angel from Heaven appearing to him, ſpeaketh, ſaying, Ariſe quickly, if thou deſire to ſee Chriſt, he is preſent, cloathed with that body which the holy Mother of God bore, he therefore caſting his eyes upon the Altar, ſeeth the child, the onely begotten Son of the Father, whom with trembling arms he takes and kiſſes, and preſently reſtores again to the top of the Altar, and falling proſtrate upon his knees again, he implored Almighty God again, that he would turn him again into his priſtine ſpecies, and as ſoon as he had finiſhed his prayer, he found the body of Chriſt returned to his wonted form, as by prayer he had deſired. Rabbanus de Sacramento Euchariſtiae, cap. 30. Paſchaſius in libro, de corpore et ſanguine Domini, cap. 41.

A Certain Souldier in the City of Rome extinct by the Plague, when he revived, ſaid, That he ſaw a narrow bridge, under which ran a River ugly and caliginous, which ſent forth an incredible ſtinking ſavour; but on the other ſide of the bridge upon the bank-ſide of the River, he ſaw pleaſant places, which with the variety of flowers which grew therein, ſent forth ſuch fragrant odours as much delighted the ſmelling faculty, and habitations all about which were of a certain divine form and ſplendour; but amongſt the reſt, one was greater, and excelled in glory, for that it was wholly built with golden bricks; but for whom it was built, he could not underſtand: but he conſidered, that he obſerved, that the juſt moſt ſecurely paſſed that bridge; and that the unjuſt and reprobate fell into the River: then he ſaw, as he ſaid, a ſtranger, a Prieſt, who inoffenſively paſſed through thoſe ſtreights, having quietly and contentedly ſuffered the going thorow the turnings therein, for that he had lived piouſly in this world; but amongſt thoſe which he ſaw fall, whom the whirlpool of the froathy ſnatching ſtream toſſed about, he ſaw Peter chief Biſhop of the Eccleſiaſticall Family, who four years ſince coming that way, infolded with Iron chains, and in vain ſtriving to ſwim through the horrible hollow paſſage, he therefore had a warrant, as a puniſhment to him, to puniſh thoſe that hereafter ſhould be guilty, rather ſeverely then indulgently. Marulus, lib. 6. cap. 14.

IN the Caſtle of the ſeven holy brethren, Albericus, a certain Noble child when he attained the tenth year of his age, afflicted with ſickneſſe, was brought even to deaths-door; at which time he lay immoveable without ſenſe, as if he had been quite dead, ſeven dayes and nights. In which interval brought by the bleſſed Apoſtle Peter, and two Angels, he cometh to the infernal gulph, at length he was brought to ſee the pleaſant things of Paradiſe, and lifted up into the aerie Heaven; he was ſufficiently inſtructed by Peter, of things contained in the Old Teſtament, of the puniſhments due to ſinners, and the glory of Saints: he ſaw certain ſecret things which he was forbid to ſpeak; and ſo for ſeventy dayes he being led about the Provinces by him, he was reſtored to life. Chronicon Caſsionenſe, lib. 4. cap. 68.

VIncentius hath a long Narration extant in his book 27. chap. 99. of Tundalus, whoſe ſoul was led by an Angel as well to the infernal place of puniſhments, as purgatory, where he ſaw many whom he knew, at his firſt entrance amongſt the bleſſed: he met with a multitude of men and women enduring the miſery of rains and winds, pining away with hunger and thirſt, but injoying light, moleſted with no ſtink; who as the Angel told me, had not lived very honeſtly, nor had been charitable to the poor, were after ſome years to enjoy reſt. We came then to the port, which once opened and gone through, there appears a flouriſhing field full of eternal light, in which many ſouls of both ſexes exulted, deſtinated to thoſe happineſſes for the torments they had ſuffered in this life, from which they were now delivered, though not yet deſerving to be joyned to the ſociety and fellowſhip of the Saints. There is a Fountain of life, of which whoſoever drinketh, ſhall live for ever; going a little further, we ſaw Concober and Donatus, who were tyrannical Kings in their life-time. But Donatus many years bound in chains, gave all that he had to the poor. Making a further progreſs, we came to King Cormartus, under whom Tundalus in his life-time ſerved, who ſpending his time in a ſilver Palace, was attended like a King by the ſouls of the poor and pilgrims, upon whom he, being a King, had beſtowed his goods; which beholding, the houſe is obſcured, and all the Inhabitants conſternated. The King going out weeping, ſeeing his Miniſters with hands lifted up towards Heaven, devoutly praying, and ſaying, As thou wilt and knoweſt beſt, have mercy upon thy ſervant. And beholding, he ſaw the King in fire up to the navel, and from the navel upward cloathed with hair-cloath; ſaith the Angel, This puniſhment he ſuffereth three hours every day, and for twenty one hours he is at reſt; for that he ſtained the Sacrament of holy Matrimony, and therefore he is purged with fire up to his navel, and weareth an hair-cloth, becauſe he commanded his fellow to be ſlain at St. Patricks, and prevaricated his oath; excepting theſe two, all his ſins were forgiven him.

THe Soul of another certain man being led by the Angel Raphael to the Heavens above, and infernal places, ſaw a man ſitting in a chair of fire, into whoſe face moſt handſome curtezans threw fires which they retracted with their poſteriors; and thoſe torments he continually endured, becauſe in his life-time he was given over to luſt and luxury. He ſaw a man whoſe skin the Devils excoriated or pulled off, and throwing ſalt upon him, caſt him upon a grid-iron, who had been cruel to thoſe who were ſubject to him: Another riding upon a fierce horſe, offered a ſhee goat which he carried before him, having a Monaſticall veſture behind, who had lived by rapine, and had taken a Goat from a poor woman: at length the Monk would have put on feigned repentance. He ſaw religious men of divers orders, ſome of which had ſpent their time in mirth and laughter; others who wallowed in gluttony and luſt, whom the Devil tormented with puniſhment anſwerable to the wickedneſſe they had perpetrated. Laſtly, he ſaw Judas the Traytor, who, envied of all the Devils and damned ſpirits, was held in the bottom of the gulph, where he was expoſed to the ſcorns and railings of them all. This man reſtored to life, beginning to tell theſe things to his brethren, contrary to what was given him in charge, immediately was ſtruck upon his face with a ſtaff by Saint Benedict. And (ſaith he) becauſe thou haſt offended by ſpeaking, thou ſhalt be deprived of thy ſpeech for nine dayes. And having injoyned this penance, he departed. The nine dayes being expired, he at laſt, as he was commanded, tells the whole ſtory to his Abbot; And the Abbot having received no order to conceal it, publiſheth it to the people. Vincentius, libro 29. cap. 8, 9, 10.

GEnovepha, a Virgin of Paris, laboured ſo much of an extaſie, that ſhe was for three dayes breathleſs; only her cheeks were obſerved to have ſome redneſſe in them: who coming to her ſelf, affirmed, That ſhe had been led to Hell, went to the fields of the bleſſed, and that ſhe had manifeſtly ſeen the puniſhments of the wicked. Bonfinius, lib. 5. Decad. 1.

ERaſmus, Biſhop and Martyr, after intolerable tortures ſuffered by him for the teſtimony of Jeſus Chriſt and his Goſpel, the Apoſtles and Prophets were ſeen to bring him a Crown; delighted with which Viſion, he prayed Almighty God to put an end to his life, which he obtained, moſt gently breathing out his ſoul. Martinus, lib. 6. cap. 16.

URſinus, a Prieſt Nurſia, as he was about to yield up his ſoul joyfully cryed out, giving thanks to them whom he only ſaw coming to him; they that ſtood by, inquiring who they were, at whoſe coming he ſo greatly rejoyced, ſaith he, Do not you ſee the Apoſtles Peter and Paul here preſent, calling me away? Preſently whileſt turning towards them whom he alone ſaw, and repeating, I come, I come, behold I come, he departed, leaving his body void of a ſoul. Gregorius, lib. 4. Dialogorum, cap. 11.

A Certain man who led a religious life, knowing Ezekiel and Daniel the Prophets who appeared to him, ſaluted them; and whileſt he ſhewed them re[•]erence, whom none elſe diſcerned, though many were preſent, performing his duty, he departed. Idem.

MErulus, a Gregorian Monk at Rome, a man adorned with notable ſanctity of life, in his ſleep dreamed, That he ſaw a crown made of moſt white flowers which fell from Heaven, and was to be put upon his head; afterwards viſited with ſickneſs, with great alacrity finiſhed his courſe. Then by the command of Peter the Abbot, the fourteenth year after his death, his Sepulchre being opened, a moſt incredible ſweet ſmell aſcended out of it; for which cauſe it was thought, that the Viſion he had was true. Idem. lib. 4. cap. 47.

GRegorie tells us of a Maid of Chriſt named Galla, living at Rome; To whom the Apoſtle Peter appeared, inviting her to go along with him, for that her ſins were forgiven. This Viſion, when ſhe her ſelf had related to others, to the end to go along with him, to whom the keys of the Kingdom of Heaven were given; ſhe put off her body with as much readineſs and willingneſs, as a man undreſſeth himſelf to take his reſt. Idem. lib. 4. cap. 11.

DE Muſa puella, idem Gregorius, cap. 17. tradit, That in a Viſion by night there appeared to her the Mother of God, with a comp[•]ny of Virgins, injoyning her to abſtain from laughter, jeſts, and allvanity; for that it would come to paſſe, that after thirty dayes, he ſhould exult and rejoyce in the company of her, and her Virgin. Whereupon being viſited with ſickneſs, and at laſt the time approaching of which ſhe was foretold, comforted with the ſame Viſion again, as if ſhe had anſwered to one, calling upon her, ſhe ſaid, I come, Lady, I come. And with thoſe words ſhe breathed out he[•] ſoul.

IT is remembred, That Probus Rea[•]inus the Biſhop, who by his languiſhing condition, knew that he was ſhortly to depart this life; all that were wont to be with him, by chance being gone from him, except one boy, ſaw Juvenal and Eleutherius the Martyrs, entring the Room; at whoſe approach being terrified, and ſtupified with the ſuddain luſtre and ſhining, underſtanding where they were broke ſuddenly out of the bed, with the noiſe whereof the family raiſed, run to the place where the Biſhop lay, but found nothing but his dead body, his ſoul being departed. Marul. lib. 6. cap. 16.

THe body of St. Jerome when he had given up his ſoul, was ſurrounded with a ſuddain glorious light, Angels appeared, and the voyce of Chriſt was heard, which invited him to his Heavenly Kingdom. The ſame hour Cyril, Biſhop of Jeruſalen, ſaw his ſoul carried by Angels going towards Heaven; the ſame day his holy ſoul ſhining with wonderfull brightneſs, appeared to Auguſtine, Biſhop of Hippo. At Turon two Monks ſaw a ſhining Globe paſſing through the Skies, and thereupon immediately heard a Quire of Angels moſt raviſhingly ſinging, which whileſt they admired, they underſtood that the ſoul of Jerome the Prieſt who dyed then at Bethlehem, was carried by Angels to reſt in Paradiſe, &c. Idem.

THe day that St. Auguſtine was buried, a certain Monk who abode far off, being wrapt in ſpirit, ſaw him ſingularly arrayed with a Miter, and Biſhops weeds, ſitting amongſt the clouds all in glorious white, ſuch radiant beams proceeding from his eyes, as illuminated the whole Church, incredible ſweetneſſe of odour delighting his ſmelling faculty. Afterwards he was ſeen by Bernard, whileſt Sermons were read in the night-time by his brethren in the Church, caſting out of his mouth moſt pure waters, which immeaſurably flowed upon the Pavement of the Church. Idem.

AS the life, ſo the death of Francis Aſsiatus (from w[•]om the Order of Minors begun) was noble and magnificent, who expiring, a certain brother ſaw his ſoul in form of a ſtar, to ſlue out of his body, and fly towards Heaven: The ſame hour an Husbandman grievouſly ſick with over-labouring, his ſoul being [•]eady to depart, languiſhing and ſpeechleſſe, on a ſuddain broke foth into ſpeech, ſaying, Expect me, father, expect me; and, being asked, he ſaid, he ſaw St. Francis with great light making toward Heaven. Which ſaid, his ſoul went out of his body, making good his words by his action continually, following him whom he had ſaid he ſaw. Marulus, lib. 6. cap. 16.

A Certain Monk of Adoneus at Rhotamagium, in the night going to ſee one with whom he was enamour'd, fell off the bridge into the water, and was drown'd. The Devils contend with an Angel for his ſoul; it is agreed betwixt them, to refer it to Richard Duke of Normandy, to end the difference. His order was, that his ſoul reſtored to his body, ſhould firſt be placed upon the bridg, and if he took the way which leadeth to his beloved Miſtris, he ſhould be in the power of the Devil; but if he ſhould take toward his Church, his ſoul ſhould be in the power of the Angel: which done, the Monk returned to his Monaſtery, and ſo it is believed he was freed from the jawes of the Devil. Ranulphus, lib. 6. cap. 7. in Polychronico.

WHen before the body of a certain dead Monk, Maſs was celebrated, at the ſinging of Agnus Dei, he leaped off the Beer, blaſpheming God, refuſing to kiſs a woodden croſs which was offered him to kiſs, falling upon the Virgin Mary with railing words, deriding thoſe that ſung Pſalms, for that he was orda[•]ned to the horrid torments of Hell. The Monks beating their breaſts with their fiſts, pour forth prayers devoutly for him; the poor man receiving a better mind, began to laud and praiſe the omnipotency of Chriſt, to renounce Satan, to adore the croſs, and to confeſs, That after he took the life of a Monk upon him, and vowed chaſtity, he perpetrated fornication; and praiſing God, the text day he comfortably departed. Vincentius, lib. 25. cap. 62.

A Certain Monk of France ſaw the ſoul of a moſt lewd and wicked man, who notwithſtanding he put on Monaſticall weeds in the agony of death was bound by the Devil in fiery chains, and that he ſaw him dragged towards Hell: but at laſt by the intervention of St. Benedict, was freed; for that whileſt he was adorn'd with, his habit he had done no hurt. Alſo Maius, a Caſsinenſian Monk, who being precipitately caſt down from an high Window in the night by the Devil, broke his neck, he complained to a great favourer of his in the Monaſtery, (for that was with many prayers ſought by that convent) that in his ſleep this evil was impoſed on him by the Devil, but that he was freed by the help of St. Benedict; from hence alms-giving, and the number of Pſalms ſaid for the dead in that Monaſtery increaſed. Caſsianus, lib. 4. cap. 4.

WHen St. German came to Turnodurum, he cometh to the Sepulchre of a certain diſciple which had followed him out of Brittain, and asked him, whether he would warr with him any further? who anſwered, That he had ſufficiently warred, and that he enjoyed heaped rewards for his fight; and further prayed, that he would depart. Saith Germanus, Reſt in peace and happineſſe; ſo he laying down his head, ſlept in the Lord. When he made his journey to Augustodunum, at the Tomb of Caſsianus the Biſhop born in Scythia, having much company, in the hearing of them all, he called to him in the Tomb, and enquired what and how he did? ſaith he, I enjoy ſweet reſt, and expect the coming of my Redeemer. To whom Germanus anſwered, Reſt happily therefore, and intercede more diligently for our health. Bonfinius, lib. 4. Decad. 1.

PAſchaſius, a Deacon of the Apoſtolicall Court, excelling by his piety towards God and man, (as it is reported by Gregory,) but that he pertinatiouſly ſtood for Lawrence, (whom he thought more worthy) againſt Symmachus, who was judged by the voyces of all men worthy of the place of chief Biſhop, when after death he was to pay puniſhment for his fault, he was found by Germanus Biſhop of Capua, performing the drudgery of a ſervant in the Angulanian Baths; which Germanus when he underſtood the cauſe, went away, and for ſome dayes made ſupplication for him, returning, knew that he was freed from that burthen, and that his prayers were heard, whom now he perceived was not to be found there. Marul. lib. 5. cap. 11.

A Certain Prieſt having come often to waſh himſelf at the baths called Centurellae, offered bread as a reward to one that had often freely waited upon him, and found, that he did not want it; for he had been Lord of that place, and after death he was there puniſhed again, to expiate a certain offence, by ſuffering puniſhment: yet he offered much to him, if by offering conſecrated bread he would pray for him; wherefore the Prieſt offered the holy Hoſt and praying for him, returned to the Baths; but not finding the man, he underſtood that he was freed from his pain. Idem.

BEnedict the Tenth, chief Biſhop, after his death appearing to John the Portuenſian Biſhop, confeſſeth, That he was kept, by Odilones his prayer, from eternal death; And that he now appeared to him, that he would go to him, and deſire him, that he would pray for him now being in Purgatory, as he was accuſtomed when he was living. This Meſſage being delivered, the Abbot and he prayed for him, and injoyned all the Monks who were with him, to do in like manner. Not long after, Benedict gloriouſly ſhining, appeared to Edelbertus the Monk, and told him, that he was tranſlated from Purgatory to Beatitude. Odilones and the Monks praying for him, he appeared again to Odilones, giving him thanks, for that he had received ſo great mercy, chiefly by his prayers. Idem. Ibidem.

RObertus Gaguinus telleth, That John the Anchorite reported to Anſoaldus, Biſhop of Pictavum, That he was raiſed by a certain reverend old man from his ſleep, and commanded to pray for the ſoul of Dogabert King of France, the hour of his death: which when he had done, he ſaw a company of Devils in the middeſt of the Sea; who carried the ſoul of the King in a boat hawling him to torments, he calling upon Martin, Maurice, and Dionyſius, the Martyrs, to help him againſt them, and that thoſe three men came to him cloathed in white garments, profeſſing they were the men he called on, who helped Dogabert, and freed the ſoul of the ſuppliant King from torments without delay, and carried him with them to heaven. Sigebertus in Chronico, about the year of our Lord, 645. telleth to a certain man, That the ſoul of Dagobert coming to Judgment, was accuſed by many Saints for his ſpoyling of Churches, and that evill Angels endeavouring to take him away, Dionyſius the Pariſienſian intervened and freed him, onely preſcribing that, in ſatisfaction of the wrong he had done, he ſhould to the honour of God, and the bleſſed Apoſtles Peter and Paul, whom he had offended, build a Church.

MAurice the Rothamagenſian Biſhop, brought into the Temple after his death, having received his ſoul again, ſaid to them that ſtood about him, Mark well the laſt words of your Paſtour, I am naturally dead, but am revived, that I may declare to you what I have ſeen, for I am to retain my ſoul no longer then I ſpeak to you, my conductors, whoſe apparrell and countenance was moſt fair and lovely to behold, and their ſpeech moſt pleaſant, promiſed me going towards the Sun-riſing, the delectable and wiſhed for enjoyment of Paradiſe; and having finiſhed the adoration of Saints at Jeruſalem, we went towards Jordan, by the Inhabitants whereof our company increaſing, I was filled with exceeding joy; and when I made haſte to paſſe the River, my companions reported, that our Lord had taught, that veniall ſins which I had not formerly waſhed away by confeſſion, would be purged by the aſpect and fear of the Devil, which thereupon I ſhould conceive; forthwith there appeared an army of moſt ugly ſpirits, flouriſhing and toſſing moſt ſharp Spears, and vomitting out of their mouthes flames of fire, ſo that the ayr ſeemed all over filled with Iron and flames; at which ſight I was miſerably filled with horrour. That therefore you may conſult and provide for your ſafeties, I have aſſumed this habite to ſpeak to you: and preſently again he expired. Vincentius, lib. 25. cap. 4.

MAcarius of Alexandria upon a time walking in Scy[•]hiotican ſolitude, looking upon the skull of a dead man lying upon the ground, began to obteſt it by the name of Jeſus, and to interrogate it of what Countrey he was when he lived, and in what place his ſoul, ſometimes his Inhabitant, now abode? His dry mouth denudated of fleſh and nerves burſt forth into ſpeech, anſwering, he had been a Gentile, and an Inhabitant of the next Village; and that now his ſoul was thruſt crowded as remotely deep into the Gulph of infernal perdition, as Heaven is diſtant from the Earth; but the incredulous Jews were thrown lower then he, and Hereticks, who endeavoured to pervert with falſhood the revealed truth of Divinity, lower then they. Idem.

CYrillus Hieroſolymitanus reporteth, Whileſt in great heavineſs he was at prayer, deſiring that he might know the condition of the ſoul of Ruffus his dead Nephew; he firſt ſmell't a moſt heavy ſtink, intolerable, if he had not ſtopt his noſe; and preſently after he ſaw Ruffus bound in burning chains, vomiting flames out of his mouth mixt with ſmoak, his body all over by reaſon of the hea[•], he ſeemed to ſuffer within, ſparkling fire; and being much affrighted with this ſad ſpectacle, he earneſtly deſired to know for what cauſe a man, who for his integrity of life was beloved of all men, ſhould be judged worthy of ſuch puniſhments? No fault was objected againſt him, (for ought he could find) for which he was ſo tormented; but his playing at dice, which he ſundry times uſing, thought it a light ſin, or none at all; and therefore neglected to confeſs it to a Prieſt. Idem.

A Certain man in the confines of the Province Valeria, before the Prieſt Severus came to him to abſolve him of his ſinnes, finiſhed his courſe preſently; the ſame day the Lord looking upon the p[•••]ers and tears of Severus, the young man revived; and being asked what became of his ſoul, whileſt his body was deprived of it? he anſwered, That it was ſnatched by certain men blacker then Moors, who breathed fire out of their mouthes and noſtrils, who carried him through open and rough places; but as he was thus led, being met by young men arrayed in white garments ſhining with a glorious light, the Devils were forced to diſmiſs him, and reſtore him to his body; for that they ſaid, God had granted this to Severus, who had by prayer devoutly deſired it: Therefore having confeſſed his ſins to the ſame Prieſt, and done penance, he dyed the ſeventh day again, but more happily then before. Marulus, ex Gregorio.

IN the time that Rome was repaired, after the Goths had waſted it, one, rather wicked then ignoble, being dead, revived. As his friends were bewailing his death, and ſaid, Send one to the Church of Lawrence the Martyr, to enquire what Tiburtius the Prieſt doth; for I ſaw him put upon a pile of wood fiercely burning: I alſo ſaw another pile, which, with the point of the flame thereof, ſeemed to reach Heaven, I heard a voyce breaking out of the flame, which ſhewed for whom this puniſhment is prepared; which having declared, he was ſtricken, not with a Planet, but death it ſelf, and again returneth from whence he came; and it appeared, Tiburtius at that inſtant exhaled his wretched ſoul, whom every man almoſt fore-judged, every one deteſting his life; for though he was a Prieſt, he had nothing belonging to his place beſides the figure and name. Idem.

STephen, a Roman, illuſtrious in his age, going to Constantinople, fell ſick and dyed; and, becauſe they who accompanied him; had a deſire by reaſon of the reſpect they owed him, to carry his body to his native Countrey, they enquired for one to imbalm him, by taking out his bowels, and applying Spices and ordinary means to keep the body from putrifying in the Journey: They could find no imbalmer by all their inquiſition they made after one, but the next day the dead body was reſtored to life, and lived long after, though not ſo reformedly as he ought. Wherefore many rebuked him, becauſe what horrid ſights he had ſeen, did not terrifie him from evill-doing. He was wont to tell that he was then carried to Hell, and ſaw thoſe formidable things which formerly he had heard, and would not believe; and that while he ſtood as one guilty before the Tribunal of the Judge, it was commanded that he ſhould be diſmiſſed, and their miſtake who had convented him, was reprehended; for that it was commanded, that not he, but Stephen the Smith ſhould be led thither: The ſame hour the Smith departing this life, cauſed this to be believed a reall Viſion, and not reputed an idle dream. Marulus, lib. 6. cap. 14.

WIlliam, a boy of fifteen years of age, had a Viſion in the Night, wherein there appeared to him a certain glorious man, who led him to a place of torments, and ſeeing men excrutiated after various manners, at laſt was brought to the Devill himſelf, who in his fiery Manſion amidſt the flames, ſate as a Judge in his Tribunal: preſently a certain ugly ſpirit leapt up, accuſing the boy; Saith he, I have ever ſuggeſted evill things to this boy, but of thoſe ſins which he committed lately, he made no mention at all to the Prieſt at his confeſſion; he that led the boy perſwaded him to ſign himſelf with the ſign of the Croſs; which done, all his fear of damnation was taken away. Vincentius, lib. 27. cap. 84.

IT is reported, That in the Sabine Province there was a certain Nunne, who ſtrictly obſerved chaſtity, but defiled her tongue with fooliſh procacity; and when ſhe paſt her laſt day, being buried in the Church, the Prieſt coming into the Church at midnight, ſaw her diſtended before the Altar, cut through the middle, her higher part burnt with fire, and her lower part left untouched: in the morning therefore telling to his brethren what he ſaw, as he looked upon the place in which he ſaw her burnt; he ſheweth to them the marks which he found in the Marble of the ſcorching fire. Gregorius Magnus, lib. 4. Dialog. cap. 50.

The End of the Second Book.

The Opinions and Arguments of the Sadduces, and Epicures; by which they would prove, that the Angels and Devils do not appear unto Men; Confuted.

MAny there have been at all times, and in all Ages, which have impugned, and ſtifly denied the Apparitions of Devills, Angells, and Spirits: But ſome have done it in one ſort, and ſome in another. For there be ſome, who (to ridde themſelves altogether from the queſtion and diſputation, that might be made concerning particular and ſpeciall matters, which are often alledged, in regard of the Apparition of Specters) do bend themſelves againſt them all in generall; That ſo by cutting off the root, and undermining the foundation of a Principle well grounded, they may the more eaſily cauſe the overthrow and downfall of all that which dependeth upon the ſame.

They deny therefore, that there are any Angells, or Devils at all: or any Spirits, ſevered and abſtracted from a corporall ſubſtance or body: to the end that by conſequence they may infer and conclude, that there are not likewiſe any Specters, nor Apparitions of Spirits. Such were the Sadduces, as we may read in the Acts of the Apoſtles; and the Epicures; and the greateſt part of the Peripateticks; and all ſorts of Atheists whatſoever. Of which laſt, there are at this day more huge numbers abounding within this our Realm of France, then would be tolerated. Theſe men would not ſtick to affirm (if they durſt, and were it not for fear of the Magiſtrate) that it is free for men to abandon themſelves to all kind of iniquity, impiety, and diſſolute living: for ſo do they murmure, and mumble, when they are alone and by themſelves; that there is not either God, or any Spirits at all, good, or evill: nor yet any Hell, where the Souls of men ſhould ſuffer any pains or puniſhment; but that they dye together with the body▪ And that all whatſoever is ſaid or alledged, touching Hell-torments, is nothing but a vain and ſuperſtitious toy, and fable; onely to make babes and Children afraid: and to wrap and tye the greateſt perſons of the World in certain bonds of a Religious ſuperſtition: for ſo are the words of Lucretius, in this behalf. And I do believe, that they do often ſay in their hearts, that which Pythagoras, the Samian, is alledged in Ovid, to have ſaid to the Inhabitants of Crotona in Italy,

Why ſtand you thus in fear of Styx, and ſuch vain dreamings,

Of Manes, and of Spirits, which are nought elſe but leaſings?

Certainly he that ſhould take upon him, to inſtruct theſe Athieſts, ſhould but [•]oſe his time: becauſe they will admit of no reaſons, no not of thoſe that are meerly naturall. For ſeeing they do not believe him which hath the command and rule of Nature, how can they yield any credit or belief unto thoſe reaſons that are drawn from nature it ſelf?

Other perſons there are, who, being more religious, and honeſter men then thoſe former; yet have no leſſe denyed the eſſence of Angels, Devils, and Spirits: Howbeit they have been of this opinion: that by reaſon both of the diſtance between them and us, and of the difficulty of appearing in a humane body; they cannot poſſibly preſent themſelves unto us.

Others alſo there have been, who have referred all that which is ſpoken of the viſion of Spirits, unto the naturall and perpetuall depravation of the humane ſenſes. Such were the Sceptikes, and the Aporreticks, who were the followers of the Philoſopher Pirrhon: as alſo the ſecond and third Academy, who held, That the ſenſes, were they never ſo ſound, could not imagine any thing, but falſly and untruly.

Again, ſome others, with more appearance of reaſon then the Scepticks, have affirmed; that abundance of Melancholly, and Choller aduſt, Frenzy, Feavers, and the debility or corruption of the ſenſes (be it naturally, or by accident) in any body, may make them to imagine many things which are not. And they do infer, that ſuch as happen to be attainted with theſe maladies, do think that they have ſeen Devills, and other ſuch like Specters. They adde moreover, that the fear, ſuperſtition, and credulity of many is ſuch, that they will moſt commonly ſuffer themſelves to be drawn into a belief and perſwaſion of that, which is quite contrary to truth.

To make ſhort; Others there be, wiſe enough and fine conceited: yet nevertheleſſe (being great mockers, and incredulous, becauſe they themſelves did never happen to ſee any Viſion, nor have ever heard or touched any ſupernaturall thing) they have been of this opinion; that nothing could appear unto men, that exceeded or went beyond the courſe of nature. And of this number, Lucian was one: who (being alſo as great an Infidell as any could be) ſaid: I believe no part of all theſe Apparitions: becauſe I onely amongſt you all did never ſee any of them. And if I had ſeen of them, aſſure your ſelves, I would believe them, as you do. Notwithſtanding for all this, he oppoſed himſelf againſt all the famous and renowned Philoſophers of his time, and held argument againſt them, though (as himſelf confeſſed) they were the chiefeſt and moſt excellent in all kind of knowledg and learning. And he was not aſhamed to ſtand onely upon his own bare conceit and opinion: impudently maintaining, without any reaſon at all, againſt them that were as wiſe, if not more wiſe then himſelf, and more in number: that forſooth nothing at all, whatſoever was ſaid or alledged touching Specters, ought to be admitted or believed. But what reaſons I pray you doth he bring, to confirm his ſaying? Truly none at all: but that onely of his own abſolute and uncontrouled authority, he will draw to his incredulity, all others, whom he ſeeth to be aſſured and ſetled in their opinion: Notwithſtanding, that they are certainly reſolved of the truth, by the exteriour ſenſes, with which they have perceived and known that to be true, which ſo conſtantly they do maintain and defend. But how can it poſſibly be, that a man ſhould think, without any ſhew of reaſon, by incredulity and mockery onely, to confute and overthrow that, which hath been ever of all men, and in all ages, received and admitted? Certainly, this is the faſhion and guiſe of mockers, and ſcorners, that that which they cannot deny, nor yet have a will to confeſſe, they will find the means to put it off with a jeſt and laughter: and ſo think ſecretly to inſinuate themſelves into the minds and conceits of their hearers; eſpecially, ſuch as look not, nor have a regard to the truth and ſubſtance of a thing, but onely to the outward ſhadow, and grace of words and glorious ſpeeches. Such a ſcorner needeth not any great knowledge: becauſe it is ſufficient for him to be ſuperficially skilfull in any thing; ſo that he can with a kind of grave and ſmiling grace, ſhift off the reaſons and arguments of thoſe, whoſe knowledge, and learning, is ſo exceeding far beyond his, as during his whole life, he will never attain unto the like. Thus did Machiavel carry himſelf: who amongſt the learned, and men of skill and judgment, knew well how to make his profit of his ſcoffes, and pleaſant grace in jeſting; whereby he would many times ſtrike them out of countenance, in the ſight of them that heard him; whereas, if he had come to diſpute with them, by lively reaſons, and ſolid Arguments, he would at the very firſt blow have been overthrown and confounded. But in the end he diſcovered himſelf ſufficiently, and was reputed of all men, no other then a Scoffer, and an Atheiſt, as Paulus Jovius teſtifieth of him.

But we will ceaſe to ſpeak any further of him, of Lucian, and of thoſe of their humour, and will return to our matter, touching Specters: the which, that we may the better explain (now that we have briefly declared the diverſity of opinions, of thoſe that inſiſt upon the contrary) we will anſwer unto each of them in order, as they have been propounded. And firſt, as touching the Sadduces, the Epicures, the Peripateticks, we will ſeverally anſwer their Arguments which they object againſt us: Next, we will remove thoſe difficulties, which are objected, and ſhew how the Angels and Devils may take upon them a body. Afterwards, we will ſhew and diſcover unto the Scepticks, that the humane ſenſes are not ſo faulty and uncertain, as they would make men believe. And laſt of all, (to the intent we may leave nothing behind) we will not forget to ſhew, by what maladies and infirmities the ſenſes may be hurt and troubled: and the Imaginative power of man wounded and changed: ſo as all that which is ſuppoſed to be ſeen, is meerly falſe and untrue.

To come firſt of all to the Sadduces: It is moſt certain, that of all men they were the moſt groſſe and carnall: and did not believe that any thing was ſpirituall: but they did Imagine all to be corporall: becauſe they ſaid, that the Humane Underſtanding doth alwaies work with the Phantaſme, and with the thing Imagined. And it appeareth, that in dreaming of any thing whatſoever, we do alwaies imagine it to be corporall; whereupon they conclude, that all things are corporall; and therefore that even God alſo is a corporal Subſtance, which is the greateſt abſurdity and Blaſphemy that can be imagined in the world. For it we ſhould reſtrain God into a body, we muſt alſo make him ſubject to a body: (ſo ſaith Saint John Damaſcen) which, in a word, is to reſtrain and ſhorten the power and omnipotency of God: the which being infinitely above all ſubſtances, both corporall and incorporall, is not ſubject to their Category. The reaſon that moved them to believe that God was corporall, was a place of Moſes (for they did not receive nor admit of any Scriptures, but the five Books of Moſes; as ſaith Origen) wherein it is written. That God made Moſes to ſtay in the Cave of a Rock or Mountain: and putting his hand upon him, did ſhew him his hinder parts, not ſuffering him to ſee his face. And therefore in regard that Moſes attributeth unto God a face, a hand, and other parts, they conclude that God hath a body. Of the ſame opinion alſo was Tertullian, (as witneſſeth Saint Auguſtine, writing to Optatus) and the Bogomi[•]es, being certain Heretiques of Bulgary: who thought that God was as we are (ſo writeth Enthymus): and that from his two eyes, out of his brain did iſſue two beams; the one called the Sunne, and the other, the Holy Spirit: which is a moſt blaſphemous and intolerable errour.

Now the occaſion, why the Sadduces did ſo eagerly defend and maintain, that God had a body; was, becauſe they would deny all incorporall ſubſtances: to which effect they thus argued. If God (ſay they) have created any ſubſtances, he created them to his own Image and likeneſſe: and therefore when he made man he ſaid, That he made him according to his own Image: ſhewing thereby, that he was of a corporall ſubſtance: becauſe that Man, whom he formed to the pattern of his own face, is corporall. And if God have made nothing but what is corporall: It followeth, that the Angells and Devills which are ſaid to be Spirits, are nothing but meer fables: and that there be not any Souls, or ſpirits ſeparated from a corporall ſubſtance: and by conſequence, that the Soul of man is mortall, as the body; and hath no need to be reunited thereunto by the generall reſurrection.

But it is eaſy to anſwer them; by denying plainly, that God is corporall, or hath any body. For albeit, the holy Scripture doth attribute unto God, hands, feet, face, eyes, and other parts of a body: yet this muſt be underſtood ſpiritually; and by thoſe corporall and bodily members, we muſt imagine the ſpirituall vertues of God (according as ſaith S. Gregory): as, by his eyes, we muſt underſtand his foreſight and his knowledg; to the which all things are open, and from which nothing is hidden and concealed: By his hand, is meant, his Almighty power and puiſsance: By his face, the plenitude and fullneſſe of his glory. By his hinder parts, his glory is ſhadowed, as under the vail of ſome certain form and ſimilitude. And whereas they ſay, that the Understanding doth work with the Imagination: and that we do Imagine God to be a corporal ſubſtance: This hath no reaſon, nor any appearance of truth at all; but is an errour, common to them, with the Epicures: to the which we will anſwer anon. And as touching the Angels: I do greatly marvell how the Saduces can deny the being of them; ſeeing that Moſes in many places doth make mention of them, and of their Apparition. We may therefore very well ſay of them, that they uſe the Books of Moſes, as men uſe their Stirrops, in lengthening and ſhortning them, at their pleaſures. This is the reaſon, why Juſtine Martyr did not reckon them in the number of the Jews (and that worthily) but reputed them as Hereticks: not allowing them any place in the Jewiſh Church, by reaſon of the fond and abſurd opinions which they held, not onely of God, but alſo of the Angels, Devils, and Souls of men, which they affirmed to be mortall. But as concerning this latter point, we ſhall ſpeak more hereafter. Let us now conſider the Arguments of the Epicures.

The firſt errour of the Epicures is, that God hath a body; as the Saduces did believe likewiſe. And their firſt Argument was, That nature it ſelf (forſooth) did teach and admoniſh us, to believe, that both God and all Celeſtiall eſſences were corporall; for two reaſons: The former was, becauſe the Gods are not figured in any other, then in a humane form. And the ſecond, becauſe whether it be in ſleeping, or in waking, when we dream or imagine of the Gods, no other form doth preſent it ſelf unto our Imaginations, but a humane ſhape: And therefore they conclude, that the Gods are in figure like unto men. But unto this Argument, Cicero anſwereth ſufficiently; That ſuch humane ſhape, and form, is attributed unto the Gods by the invention of men: and that either it proceedeth from the wiſedome of the Antients; who thought thereby they ſhould the more eaſily draw the ſpirits and minds of the ignorant, to the knowledg of ſpirituall, and ſupernatural things; and that they ſhould the ſooner bring and reduce them into the way to live well and vertuouſly: Or elſe, that the ſame had its beginning and firſt footing from a blind ſuperſtition: which doth moſt eaſily allure men to adore thoſe gods which are portrayed and carved in a form moſt pleaſing and agreeable unto men; Or elſe, that it is but a fiction of Poets and Painters; who have alwaies been audacious to fain and deviſe any thing, rather then that which ſhould be according to truth and verity. And this laſt point may well ſerve to anſwer that, which the Epicures ſay; that, be it in ſleeping, or in waking, the gods do not preſent themſelves unto us, in any other then a humane form: For this is certain, that by the portraiture and pictures which we ſee of the gods, in thoſe forms which are common and familiar unto us; we do imagine (though falſly) that which may reſemble unto us, the ſame which we have ſeen to be painted. Inſomuch, that Jupiter ſeemeth unto us, to have a face and countenance terrible, with his hair black, and hanging backward; as Phidias did engrave him. And Minerva had her eyes blew, or of an azure colour; as Homer deſcribeth her. Mercury was painted like a young man, having his eyes alwaies open, as one that was ever waking: with bright yellow hair, and a yellow down upon his chin and cheeks, as if it did but newly begin to frizzle or to curl. Venus had her eyes delicate and wanton, and her locks of Gold yellow. Juno had groſſe and thick eyes, riſing up towards her head, like unto the eyes of an Oxe. And ſo generally were the reſt of the Gods painted by the Gentiles, in divers forms and faſhions. Notwithſtanding, all this proceeded of nothing elſe, but from the errour of our Imagination, which ſuffereth it ſelf to be deceived and ſeduced, by the painting, which imprinted in it a kind of falſe notion. I ſay, a notion: becauſe the ignorant common ſort of people, is perſwaded of the ſame, and ſuffereth it to take place in their mind, or Underſtanding: which is as eaſy alſo to be deceived, as is their Imagination. But a man of Wiſedome and Judgment, (who hath his underſtanding more clear and open) is not eaſily therewithall ſeduced: but notwithſtanding all paintings and fictions, his Intellect, or underſtanding power pierceth through the imagination (as the Sun pierceth or ſhineth through the Clouds): and ſpreading it ſelf, with her light, doth eaſily believe in a ſpirituall manner, that God and the Angels are Spiritual.

The ſecond Argument of the Epicures, touching the humane body of God; was, that God took upon him that form, which was, or could be imagined, to be the moſt beautifull in the whole World. And they ſay, that the humane form, or ſhape, is of all others, the moſt goodly and excellent: And therefore we ought to think that God is carnall and corporall, as men are. Hereunto needeth no anſwer to be made: becauſe the conſequence of their Argument is not good: viz. That God ſhould retain unto himſelf the figure of a man, becauſe the ſame is the moſt excellent of all other creatures in the World. For the Divinity of God, neither is, nor can be, in any corporal ſubſtance: but it is an incorporeall and ſpirituall eſſence, which hath nothing common with that ſubſtance which is proper unto theſe Earthly Creatures.

The third and laſt Argument of theſe Philoſophers, is a Gradation or heaping up of Syllogiſms: which kind of Argument, the Greeks call a Sorites: and they frame it in this ſort; It is held and confeſſed of all, that God, and all other celeſtiall powers, are exceedingly happy: But no perſon can be happy, without vertue: And vertue cannot be preſent in any, without reaſon: and reaſon can be in none, but in the figure and ſhape of man. Therefore it muſt be granted, that the Gods, which have the uſe of reaſon, have the form of man alſo. But the whole frame of this Argument may ſoon and eaſily be diſſolved, by denying, that reaſon can be in no other, then in a humane ſhape: For both God and the Angels, who have a divine and ſpirituall underſtanding, have the uſe of reaſon, notwithſtanding, that they be not of a corporall ſubſtance. And reaſon in man, commeth not of the humane body: but from the Soul of man, which is Spiritual and Divine, made unto the likeneſſe of God, and capable of reaſon, of prudence, and of Wiſedome.

Now, whereas it might be objected to the Epicures; That in making their Gods to have a humane body, they do therein make them ſubject to death and diſſipation. To avoid this abſurdity, they do tumble into a greater; affirming, that their body is as a body; and their bloud, as bloud; not having any thing, but the lineaments and proportion of a man, and being exempted from all craſſitude and thickneſſe: which in a word, is as much as to ſay, that their gods were rather Idols of men, then very men; and rather framed by the pattern of men, then as men in truth and ſubſtance: which is a thing the moſt ridiculous that can be imagined.

But, will ſome ſay, to what purpoſe ſerveth all this, touching our matter of Specters? I have ſaid before, that the Sadduces did maintain God to have a body, to the end they might the better deny the appearing of Specters; which are ſubſtances without a body. Alſo the Epicures made their Gods to have bodies; that ſo they might hold them in the Heavens idle, and doing nothing: and by conſequence might deny their Apparition upon Earth. For as touching Devils or Spirits, they believed there were not any: but did confound them all in the number of their Gods. And, that they did but make a jeſt of Specters, appeareth by the ſpeech of Caſsius in Plutarch: and in that that Celſus (half an Epicure) writing againſt the Chriſtians, did deny them flatly and abſolutely, (as is to be ſeen in Origen, who hath anſwered him) and did reprove the Chriſtians, in that they would allow of any powers, or Spirits, contrary to the gods: ſuppoſing (according to his own ſaying, and opinion) that there were no Devills. Beſides that, he made a mock and a jeſt of Angels, and of the Reſurrection of the body: and generally of all thoſe Apparitions, which were made, both in the Old and New Teſtament.

And now that we ſpeak of contrary powers, it putteth me in remembrance of a ſpeech of Plutarch, who reproveth Chryſippus, for that in this univerſall body of the World, ſo well ordained and framed, he ſhould grant ſo great an inconvenience, (to wit) that there ſhould be a kind of Devills afflicting and tormenting men, to the diſturbance of the concord and harmony of the World: Which being well ordained by the Author and maker thereof, ought not to be thought to bear or ſuſtain any thing which ſhould be incommodious to it ſelf; and by lapſe, and continuance of time, ſhould work the confuſion and deſtruction of the ſame. But it ſeemeth, that Plutarch reprehended Chryſippus, upon a deſire and humour of contradiction, rather then moved upon any juſt cauſe, or matter of truth. For the Devills do not work any dammage or inconvenience to the World, being bridled and reſtrained by the hand and power of God. And if they do torment men, or tempt them, it is to exerciſe them, or to manifeſt the glory and Juſtice of God; of the which they are ſometimes made the executioners. And as in each Common-Wealth, well inſtituted there be executioners ordained, for the puniſhment of Malefactors, and ſuch as trouble and diſturb the publick peace, and good of the Common-Weal, and yet the univerſal body of the Common-weal is not thereby offended, or endamaged: but to the contrary, rather it receiveth much more profit and commodity. Even ſo God hath placed, and left here below in this World, Devils and wicked Spirits, to be as tormenters and executioners to wicked men: that ſo his Juſtice might ſhine the more glorious, to the comfort of the godly, and of his Elect, that live in the love and fear of him.

But to come again unto the Epicures: It is moſt certain, that they were no other, then the followers of nature: and that onely ſo far as things did fall under their outward ſenſes. And if one ſhould alledge unto them, that any Specters, Images, and Viſions, had preſented themſelves; they would refer the ſame, for the moſt part, to the concourſe and perpetuall flux of their Atomes: or to ſome other like reaſons; the which we hold it not amiſſe to diſcover and decipher at large, as we have drawn them out of Cicero, or of Lucretius. All Images (ſay they) which do externally preſent themſelves unto our ſenſes, either they are viſible, or inviſible; If they be Inviſible, either they are created in the Ayre, or in our own minds and conceits. As touching thoſe made in the Ayre; it is not any ſtrange thing, or abhorring from reaſon, that in the ſame ſhould be engendred certain voices; like as we ſee it is naturall, that cold commeth from the Rivers; ebbing and flowing, from the Sea; and heat, from the Sun. And it may be, that ſome voice, being ſpread abroad within the Valleys, doth not onely rebound back again, to the place from whence it came; but doth dilate and ſcatter it ſelf here and there, throughout the Ayre, as do the ſparks that mount up from the fire. So that for one voice there are many engendred; which running through the empty Ayre, do enter within the Ears of thoſe, that knew nothing of the naturall voice; and do put them into a miſconceit, and fond opinion, that they have heard either ſome of the Fayries, or Satyres, or Nymphes, playing and ſporting amidſt the Woods.

As concerning thoſe that are bred in the mind; They ſay, that for the innumerable courſe of Atomes; all whatſoever we do dream or think of, commeth incontinently into the ſpirit or mind, and ſometimes paſſeth by Viſions and Images into the bodily Eyes.

But if the Images be viſible; either they are reverberated and beaten back, from the Chrystall and tranſparant Ayre, exceeding clear in her ſuperficies? or they come of the Spoyls and ſcales of naturall things. Touching the Ayre; That it may of it ſelf caſt ſome kind of Image, having power to appear, they prove it in this ſort; All Ayre that is Chryſtalline or tranſparent, hath a kind of refraction, as appeareth by the mirrour (whereof Looking Glaſſes are made and poliſhed) and by the water, and by a thick and darkned Ayre. And this do the Catopticks themſelves teach in their principles; Now (by the compariſon and ſimilitude of the mirror, and the water) all Ayre which hath a refraction, doth of it ſelf yield ſome certain form. And therefore it is not any thing ſtrange if in an Ayre a man may ſee certain forms and Images. And they do bring alſo this compariſon. Even as the Tapeſtry hangings in a Theater, or a large wide Hall, do caſt abroad round about, their naturall colour, where they find an Ayre oppoſed againſt them; and the more that the beams of the Sun do beat or ſhine upon them, the more bright and ſhining luſtre they carry with them; and ſeem to have caſt off and left their colour, in the ſame place, which is directly in oppoſition againſt them; So is it moſt certain, that the Ayre may of it ſelf caſt abroad certain forms and figures; the which look by how much the more they be made clear, by the light which doth bring and tye them to our object, ſo much the more comprehenſible ſhall they be unto our ſight.

In brief, concerning the ſpoils and ſcales caſt from natural things, of which, in their opinion, Images ſhould be engendred. They do make this argument; The Caterpillars (ſay they) do leave their ſpoils in the hedges or buſhes, like unto themſelves; ſo do the Serpents among the thorns or ſtones; and the little creatures, at the time of their birth, do leave behind them their after-burthen; which is a little thin and ſlender skin, which they bring with them, from their dammes belly. Why therefore may there not be left or caſt from the bodyes of naturall things, certain thin and ſubtill forms, or Images, proceeding from them as well, as a little skin and the after-burthen doth remain of the ſuperfluity of little Creatures? But all theſe Arguments may very eaſily be diſſolved.

And firſt, as touching the voyces, which, they ſay, may ſimply be created of the Ayre; I will not deny that. For it is moſt certain, that the voice, is a certain beating and concuſsion of the Ayre, which falleth under the ſenſe of hearing, (as is affirmed by the Grammarians.) And the matter of the voice (as ſaith Galen) is the breath, and reſpiration of the Lungs; but the form thereof is the Ayre, without the which, neither can it be underſtood, nor can it be called a voice. Beſides I will not deny, but that the ſounds are raiſed within the empty Ayre, be it either by the winds, or by ſome other externall cauſe. But to ſay, that the voices, and the ſounds are naturall and adherent to the Ayre, as the Tide to the Sea; and coldneſſe to the Rivers; and heat to the Sun: It would then follow, that without any externall cauſe at all, both the voice, and the ſenſes ſhould be treated in the Ayre, and ſhould perpetually adhere unto the Ayre, as the Tide doth to the Sea; and cold to the waters; and heat unto the Sun. But ſo it is, that the winds are not alwaies in the Ayre: and the ſounds and voices are external things, comming into the Ayre, by the means of ſome other ſubject; the which is nothing to neither in the Sea, nor in the Rivers, nor in the Sun: becauſe that in the Seas the Tide; and cold in the waters; and heat in the Sun, are unſeparably, and continually. And there is great difference between Accidents that are Separable, and thoſe that are Inſeparable. For the ſeparable Accident as the Voyces and the Sounds in the Ayre, may be abſtracted, and drawn from the ſubſtance of the Ayre, and yet the Ayre ſhall neither periſh, nor be the ſooner altered thereby; But ebbing and flowing cannot be taken from the Sea, but the nature thereof muſt needs be changed; Nor can the heat be ſeparated from the Sun, but that he muſt then loſe his light; Neither can the cold be ſevered from the Rivers, but that the quality and nature of the water muſt be changed; which cannot poſſibly be; becauſe naturally water is cold. And theſe three Accidents, are inſeparably knit to thoſe three ſubſtances, no leſſe, then blackneſſe is to the Raven, and whiteneſſe to the Swan. Moreover, it is a far greater foolery, to ſay, that of voices articulated and knit together, the voices themſelves ſhould be bred and engendred in the Ayre: For that is not onely againſt the nature of the Ayre, but againſt all order eſtabliſhed in the World. Neither is it to any purpoſe, to alledge for an inſtance, the voice of an Eccho: the which being carried in the Ayre, doth ſpread it ſelf, and ſcattereth (as a ſpark from the fire) here and there, not onely towards the party that made and diſperſed the ſound, but to ſome other places likewiſe. For the voice of the Eccho, is engendred of the voice of the party, and not of the Ayre, and is diſperſed (as themſelves confeſſe) by the ſpeech of the man, from whom it took its Originall and firſt beginning. Neither will I eaſily grant unto them, that the voice of the Eccho doth diſperſe it ſelf on all ſides, without loſing it ſelf, or being extinguiſhed. For it is a thing very notorious, and ſufficiently proved, that if the Eccho be diſperſed into another place, then that from whence it firſt received her voice, ſhe is no more diſcerned or underſtood as the voice of a man, but onely as a confuſed and uncertain ſound; which ranging through the Vallies, cannot be diſcerned, but onely for a reſounding noiſe, and not otherwiſe. Now as concerning thoſe Images, or ſimilitudes, which the Epicures alledg to be created in the thought or conceit: ſaying, that the mind of man doth refer unto the eyes, whatſoever it dreameth, or thinketh on; and that by means of the abundance or concourſe of the Atomes. I do make them the ſame anſwer, which Cicero yielded them: that if the mind and the eyes do ſo ſymbolize and agree together in operations, that whatſoever the mind ſhall imagine and conceive, the eye may preſently ſee; It muſt needs then follow, that ſome things ſhall preſent themſelves to our eyes and ſight, which never were in being, nor ever can be. For I may dream, or think of a Scylla, a Chimera, a Hippocentaure, and ſuch like conceited fictions, which never were, nor can be. And I may fain unto my ſelf, in my mind, ſtrange Monſters, and Anticks; ſuch as Painters do many times make, which neither are things, nor can poſſibly be. To be ſhort, if this Argument of the Epicures were true; it muſt needs be, that all things whatſoever the mind preſenteth, ſhould be of a certainty: and they ſhould fall ſo ſubject to our ſight, as we might plainly and ſenſibly ſee them: the which is the greateſt folly, that can poſſibly be imagined. Neither can they defend themſelves with the continuall concourſe of their Atomes: which (they ſay) do unceſſantly bring certain Images into the mind, and into the eyes of men. For, be it, that we ſhould confeſſe, that their Atomes do ſlide into the mind of man: how can they conclude thereof, that they deſcend into the ſight; nay, how can they deſcend; but that even by their own reaſons, their ignorance and ſottiſhneſſe may be diſcovered. For, if their Atomes do enter into the mind, it muſt needs be then by that means, that they be Inviſible; and that they do fly up and down very cloſely, and ſubtilly (as the very word doth alſo import.) Now if they fly inviſibly in the mind; how can they of themſelves ſo readily make any thing viſible and apt to be ſeen? Certainly, to make their Atomes viſible and corporall, there muſt be of neceſſity, beforehand, a great concurrence and huge heap of them drawn together; which cannot be ſuddenly done, but will require a great time. Now in the mean while that theſe Inviſible Atomes ſhall be a gathering, and getting together into the mind, they will be flitting and flying away ſome other where, as ſoon as the mind (which never retaineth one thing very long) hath put them out of remembrance. So that by this means they have not any leaſure to form themſelves viſible to the eyes of the body; but they return back again, even as they came at firſt, Inviſible.

Now let us proceed, and paſſe on to thoſe Images, which (ſay the Epicures) are reverberated from the Ayre, being clear and tranſparant in her ſuperficies. I do agree with them, that the Catoptike, that is to ſay, the Speculative, (being one of the kinds of the Art Optike) doth hold, that the refraction, which is made of forms (be it either in a mirrour in the Ayre, or in the water) commeth either of the denſity and thickneſſe of the mirrour, poliſhed and made bright, the which keepeth ſight, that it doth not diſperſe and ſcatter it ſelf: whereas otherwiſe, if the mirrour were tranſparent, or had any pores, whereby one might ſee through it, the ſight would diſperſe and ſcatter it ſelf abroad: Or elſe it commeth of the thickneſſe of the Ayre next adjoyning: or of the humid and moiſt concretion of the Water, which ſtayeth and limiteth the beams of the eyeſight. And that is the reaſon, why one may aſwell ſee his viſage in the water, as in a mirrour or looking-glaſſe; and ſo alſo in the water of the Sea, when it is not troubled nor toſſed with the Winds, but reſteth calm and quiet; which Virgil teſtifieth in theſe Verſes:

Of late (upon the ſhore) I ſtood, my ſelf beholding

In waters of the Sea, no stormy winds then ſtirring.

But what will they infer of this, which every man will confeſſe to be true and infallible? So it is, (ſay they) that the Ayre being clear in her Superficies (like as doth the mirrour or looking Glaſſe); ſo will it yield of it ſelf, ſome form or figure. Let this alſo be granted them: And what of that? Forſooth they conclude, that therefore in the Ayre, a man may ſee figures and Images. But who ſeeth not, that this concluſion is ridiculous, and Sophiſticall: For it doth not anſwer to the terms of their propoſition: but ſimply carrieth away the Subject, without ſpeaking of that, which is thereunto attributed, and which is the knot of the whole queſtion. But I would know of the Epicures, how they can prove unto us, that by their Atomes the Ayre may naturally engender forms and Images of themſelves, which ſhould be viſible: and, which ſhould be moving and living, as the Specters are. I do aſſure my ſelf, that they have not any arguments ſo good, but they may as eaſily be diſſolved and avoided, as was the former. But they will ſay, perhaps; that we ſee often in the Ayre Comets, Fiery Flames, and other Prodigies. True; this I will not deny; but theſe things (which they ſay are ſeen in the Ayre) do not take their originall neither of their Atomes, nor of the Ayre; but are engendred of the vapours dryed up from the Earth, as it is well known by the writings of good Philoſophers. And the Ayre is ſuſceptible and capable of them, by reaſon of ſome emptineſſe in it; which doth eaſily yield and give place, and receiveth that which is ſent unto it from below. Beſides it is very evident, that ſuch figures and Images as are ſeen in the Ayre, have not any life in them, as have the true Specters; the which alſo (the Epicures ought to ſhew by good reaſons) to be carried to and fro, and to move themſelves in the Ayre. For if they had attributed motion and ſtirring unto Specters; and had proved, that naturally, without having any Soul or life, they might notwithſtanding be ſeen wandring, and running hither and thither in our form, or in any other; and that they are not onely to be ſeen in all parts of the Ayre, but in all other places whatſoever; then this might have ſtood them in great ſtead, to have impugned the Apparition of Specters, ſupernaturally, or againſt nature.

Moreover, if they will affirm, that the tranſparent and thick Ayre, receiving our figure by refraction, doth move it ſelf as we do; and doth live and change from place to place, as we do; then muſt they alſo prove unto us, that the ſame ſhould be a Specter; and not the Image of the object oppoſed thereunto, the which vaniſheth away aſſoon as the ſame doth abſent it ſelf from it.

And ſeeing we are now in the diſcourſe of Images, formed in a thick Ayre: It is to be underſtood, that their nature is to appear either by the refraction of our own naturall and proper form, or by reflexion. As touching their appearance by refraction, we have already ſpoken ſufficiently: But as concerning thoſe which are by reflexion; It is moſt certain, that their property is to appear by another form then ours: namely, of ſome lightſome body, which groweth into the thick and groſſe Ayre, in the humid and moiſt concretion of the ſame; or into the Glaſſe of a mirrour, making a reflexion of that thing which is reverberated and beaten back again into our ſight. Thus by way of reflexion may a man ſee within a looking-Glaſſe, thoſe men which are walking and marching in the ſtreets. And ſometimes a man ſhall think that men are walking near the walls of his Chamber: which notwithſtanding is nothing ſo; but that onely there is a reflexion of thoſe perſons whom we ſee aloof, walking and going up and down. So likewiſe by way of reflexion, may a man ſee in the Heavens ſometimes a ſecond Sunne, the Image of the true Sun; and ſo likewiſe of the Rainbow. Howbeit that this latter (as Ariſtotle would have it) is not any reflexion but a relation of the Aſpect unto our eye-ſight. But under his correction, that is not ſo: For if the Rainbow in the Heavens do not yield a reflexion to our ſight, it would not be ſeen in the water, or in a looking Glaſſe, as it is, and as daily experience ſheweth us. And this alſo may ſerve for a ſolution to that Argument of the Epicures, who by Compariſon of the clothes of Tapiſtry, that imprint their colours in the wall oppoſed, would prove, that the Ayre may alſo caſt any form or Image of it ſelf. For the colours of the Rainbow, and of Tapiſtry-hangings, are for the moſt part lively colours, as Azure or Sky-colour, red, carnation, and green; all which do naturally caſt a great luſtre, which may eaſily yield an impreſſion upon any ſolid thing, and may reflect unto our eyes. And yet nevertheleſſe, I ſee not how this can be a good argument, to ſhew that the Ayre can engender forms or figures; which may refer themſelves to the eyes, as Specters, and not rather, as Colours.

Laſt of all, touching that which the Epicures affirm; how, of the bodies of things do iſſue and remain certain Spoils: The ſame hath not any foundation upon naturall reaſon, or upon any apparance of truth. For, is there any likelihood, or probability, that if the creatures do leave behind them their after-burthens, or other ſuch ſpoils, bereaved from them, in the places where they have been: That therefore the bodies (be they dead, or be they alive) do leave an Image, or impreſſion of themſelves, in their abſence, after they are departed from thoſe places? It is moſt certain, that the bodies of any creatures, have not any thing in them, which either in their life-time, or after that their ſubſtance is periſhed, can be abſtracted or ſeparated from them. For otherwiſe, of one body there ſhould be two made; which were a ſtrange thing, and altogether abhorring from nature. And were not much different, either from the Fables of the Poets, who of a dead body, made the abſtraction of a ſhadow, which they called the Image and Idoll thereof, (as is affirmed, both by Sergius, and Lucian and the Commentator upon Homer) or elſe from thoſe fabulous and idle dreams of the Rabbins, and Talmudiſts, which had their Nephes, as ſaith the Author of Zoar. But the truth is, that thoſe Creatures which do uſe to caſt their ſpoils from them, do leave no other then a thin ſlender skin, which being ſuperfluous, is no more remaining or abiding with the body: Howbeit, that it commeth from the body; as appeareth both by the after-burthens of all creatures (wherein the young ones being wrapped and enfolded in the bellies of their dams, yet in comming from thence, do eaſily and naturally caſt them off) as alſo by the ſpoils of the Serpent, or Snake, and by the skins of the Silk-worms, and the Caterpillars; the which ſuperfluities, are drawn and caſt off particularly from theſe beaſts or Creatures, as a mark to the one, to wit, the Silk-worms, and Caterpillars, that they do change from their former ſtate, and to the other, namely the Serpents, to ſhew the poiſons and ill hearbs and ſeeds, which they have eaten all the Winter, according as Virgil writeth of them.

Theſe Arguments being thus finiſhed: Let us now come to that which the Epicures affirm to be the cauſe why any ſhould be touched and attained with fear; when they ſee ſuch Images and figures, which they affirm naturally to flit and fly up and down. We (ſay they) are affected and altered, according to the things which we ſee, and which are next unto us. As for example; we perceive, I know not what, ſalt humour being near the Sea; and in touching of Wormwood, and of Rue, we find a kind of bitterneſſe: and when we are near a Smith, we feel our teeth to gnaſh, and to be ſet on edge, at the noiſe of his File, or Saw, wherewith he worketh. So likewiſe, when theſe Images and figures do preſent themſelves unto us, we cannot poſſibly abide nor ſuffer them; but we find our ſelves altered and changed in our underſtanding: howbeit ſome more then other ſome. For like as there be certain ſeeds within the eyes of Cocks, which ſhining and ſhooting into the eyes of the Lions, do ſo ſtrike and pierce their eye-lids, and do inflict upon them ſuch pain and grief, that they are conſtrained to fly from them, being not able to abide or endure the ſight of the Cock; So are there ſome men, who have their ſenſes ſo apprehenſive and ſubtill, that they cannot hold from being afraid, when they ſee ſuch vain Images and figures before them.

But hereunto we muſt give them this anſwer; that the fear which men have by the ſight of Specters or Spirits, commeth in regard that the things are unaccuſtomed and admirable to the bodily ſenſes; and not from any ſecret ſeeds, which are contrary to our nature, and much leſſe from any natural paſſion; ſuch as that is, wherewith men are touched, that abide near the Sea, or thoſe that ſee Rue or Wormwood, or do hear the noiſe of a Smiths file or ſaw. For if it were of any natural paſſion that this fear proceeded; then would not the party terrified, be ſo confounded and aſtoniſhed even in the very powers of the Soul, as it is commonly ſeen that men are, at the ſight of Specters or Spirits: but rather he ſhould be onely moved by a certain Antipathy or abomination (as Pomponatius calleth it) and would onely abhor and fly from that which he ſo feareth. Beſides, things that are ſupernatural, do much more touch the ſenſes of man, then thoſe things do, which are natural. Neither are they to be compared with ſuch things, as having a natural cauſe (howbeit ſecret) do happen to be ſeen daily and ordinarily. Now I ſay, that the cauſe of theſe things (though naturall) is ſecret: For Alexander Aphrodiſe[•]s, ſpeaking of the noiſe of the File, and how it ſetteth the teeth on edge, with other things of like nature, ſaith, that Nature hath reſerved the reaſon thereof unto her own ſecret knowledg, not being willing to impart the cauſe thereof unto men. The like may be affirmed of the greateſt part of thoſe Antipathies, which being concealed from men, yet cannot come of any ſecret ſeeds, that are contrary or enemies to nature (as the Epicures dote) but are hidden in the ſecret Magazin or Storehouſe of Nature, which hath not revealed or laid the ſame open unto any perſon. Who can tell the reaſon why the Conciliatour, otherwiſe called Peter de Albano, did abhor milk? Why Horace, and Jaques de Furly could not abide Garlike? nor Cardan could away with Egs. And why that Gentleman of Gaſcoigne (of whom Julius Caeſar Scaliger ſpeaketh) could not abide the ſound of a Violl? And of this latter in Cardan you may read the Hiſtory. The Phyſitian Scaliger writeth, how he himſelf knew a Gentleman, his neighbour, which had in him ſuch an Antipathy at the ſound of a Violl, that as ſoon as ever he heard it (were he in any company, even of the beſt ſort, and that either at Table, or elſewhere) he was conſtrained to forſake the place, and to go away to make water.

Now it happened, that certain Gentlemen having of a long time perceived and known this ſtrange nature and diſpoſition in him, did one day invite this Gentleman to dine with them; and having provided and ſuborned a certain Minſtrel of purpoſe, they cauſed him to be kept cloſe till the appointed dinner time, when being ſet at Table, they had ſo placed the Gent. in the midſt of them, as it was not poſſible for him to get forth. Now as they were in the midſt of their dinner, in came the Fidler, and began to ſtrike up his Violl near unto the Gent. he that never heard the ſound of that inſtrument, but was preſently taken with an extream deſire to piſſe, grew into an exceeding great pain: for being not able to get from the Table, nor daring to lay open his imperfection to the whole company; the poor man ſhewed by the often change of his countenance, in what pitiful caſe and pain he was. But in the end he was conſtrained to yield to the preſent miſchief, and to reveal his imperfection. He that ſhould undertake to ſearch and find out the cauſe of this ſo admirable an Antipathy, I aſſure my ſelf he ſhould be as long a time about it, as was Ariſtotle in ſeeking out the cauſe of the Flowing and Ebbing of the Seas, (whereof have written Gregory Nazianzen, Juſtine Martyr, Euſebius, and others) and yet he could never learn the certain cauſe thereof.

But as touching the reaſon why the Lion doth fly from the Cock: It commeth not from any ſeeds that lye hidden within the eyes of the Cock, and which from thence, ſhould ſtrike into the eyes, and hurt the ſight of the Lion: but it is by a kind of Antipathy, whereof we have formerly ſpoken. By which alſo the Elephant doth fly from the Hogge, and the Horſe from the Stone Taraxippe; Or elſe it is, for that the Cock and the Lion, partaking both of them of the nature of the Sun (but the Cock more then the Lion;) it happeneth that the Lion perceiving it, doth preſently fly from him; as the valiant Hector is ſaid to fly before Achilles, who was more brave and more warlike then he. Or elſe it is becauſe the Cock, being a celeſtiall fowl, and the Lion a terreſtriall Creature, and of a g[•]oſſer matter (having the ſpirits more ſenſitive and brutal then the other) doth therefore by nature yield and give place, to that which is more excellent. And this reaſon ſeemeth unto me in ſome ſort allowable: the rather, for that thoſe Devils which are of a more materiall and terreſtrial nature, and be called Devils of the Sun, do fly the voice of the Cock, as well as the Lion (as Pſellus teacheth us). And thus, in my opinion, you ſee ſufficiently how all the Arguments and fooliſh dreams and fancies of the Epicures, may be ſoon anſwered, and eaſily diſſolved.

The Arguments of thoſe which deny that the Angells and Devils can take unto them a body; Confuted.

THey which do deny that the Angels and Devills can take unto them a body, do not aim at the mark to deny their eſſence, (as do the Sadduces:) but they do it onely to diſprove and impugne their Apparition. For it is a good conſequent; if the Angels and Devils take not upon them any body, then can they not appear: And if one ſhould reply unto them and ſay; That in our ſpirit and underſtanding the Angels and Devills may give ſome ſhew and token of their preſence. To this they have their exception ready: That things ſpirituall and intelligible and all ſorts of Intelligences, do repreſent themſelves by things that are ſenſible. We will ſee therefore by what reaſons they endeavour to prove, that an Angell or a Devill cannot take a body unto them.

No Body (ſay they,) can be united to an incorporal ſubſtance, but onely that it may have an eſſence and a motion by the means of that ſubſtance. But the Angells and Devils cannot have a body united in regard of any eſſence: for in ſo doing we muſt conclude, that their bodies ſhould be naturally united unto them, which is altogether untrue; and therefore it remaineth that they cannot be united unto a body, but onely in regard of the motion: which is a reaſon of no ſufficiency for the approving of their opinion. For thereof would follow an abſurdity in regard of the Angels: to wit, That they might take all thoſe bodies that are moved by them, which is a very great and groſſe errour. For the Angell did move the tongue of Balaams Aſſe: and yet he entred not in his tongue. And therefore it cannot be ſaid that an Angell or a Devil, can take a body unto them.

To this Argument I anſwer, That true it is, that an Angel and a Devill, cannot (to ſpeak properly) take unto them every body that is moved: For to take a body ſignifieth to adhere unto the body. Now the Angels and the Devils do take unto them a body, not to unite it to their nature, and to incorporate it together with their eſſence: as he that taketh any kind of meat for ſuſtenance: much leſſe to unite the ſame to their perſon: as the Son of God took upon him the humane nature: But they do it onely that they may viſibly repreſent themſelves unto the fight of men. And in this ſort the Angels and Devils are ſaid to take a body, ſuch as is apt and fit for their Apparition, as appeareth by the Authority of Denis Ariopagyte, "who writeth, that by the corporal forms the properties of "Angels are known and diſcerned.

Again they ſay, that if the Angels and Devils▪ do take a body, it is not for any neceſſity that they have, but onely to inſtruct and exhort us to live well, as do the Angels; or to deceive and deſtroy us, as do the Devils. Now both to the one and the other, the imaginary Viſion, or the tentation is ſufficient; and therefore it ſeemeth, that it is not needfull they ſhould take unto them any body.

I anſwer; that not onely the imaginary Viſion of Angels is neceſſary for our inſtruction, but that alſo which is corporall and bodily, as we ſhall ſhew anone, when we intreat of the Apparition of Angels. And as concerning the Devils, God doth permit them both viſibly and inviſibly to tempt men, ſome to their ſalvation, and ſome to their damnation.

Moreover they thus agree: That God appeared unto the Patriarchs (as is to be ſeen in the Old Teſtament, and the good Angells likewiſe,) as Saint Auguſtine proveth in his book of the Trinity. Now we may not ſay, that God took upon him any body, except onely in the myſtery of his Incarnation. And therefore it is needleſſe to affirm, that the Angels which appear unto men, may take upon them a body.

I anſwer, (as doth Saint Augustine) who ſaith: That all the Apparitions which were in the old Teſtament, were made by the Miniſtery of Angells, who formed and ſhaped unto themſelves certain ſhapes and figures imaginary and corporal, by which they might reduce and draw unto God, the Soul and Spirit of him that ſaw them: as it is poſſible, that by figures which are ſenſible, men may be drawn and lifted up in ſpirit and contemplation unto God. And therefore we may well ſay, that the Angells did take unto them a body, when they appeared in ſuch Apparitions. But now God is ſaid to have appeared; becauſe God was the Bu[•]t and mark whereunto by Viſion of thoſe bodies, the Angels did endeavour and ſeek to lift up unto God the Souls of men. And this is the cauſe that the Scripture ſaith, That in theſe Apparitions ſometimes God appeared, and ſometimes the Angels.

Furthermore, they make this Objection. Like as it is agreeing naturally to the Soul to be united to the body: ſo, not to be united unto a body, is proper and natural unto the Angels and Devils. Now the Soul cannot be ſeparated from the body when it will: Therefore the Angels and Devils alſo cannot take unto them a body when they will.

For anſwer whereof, I confeſſe that every thing is born and ingendred hath not any power over his being; for all the power of any thing floweth from the eſſence thereof, or preſuppoſeth an eſſence; And becauſe the Soul by reaſon of her being, is united unto the body, as the form thereof; it is not in her puiſſance to deliver her ſelf from the union of the body. And ſo in like manner it is not in the power of any Angell or Devill to unite themſelvs to any body as the form thereof; but they may well take a body whereof they may be the moving cauſe, and (if a man may ſo ſpeak) as the figure of the figure.

The affirm moreover, that between the body aſſumed, (if I may uſe this word) and the party aſſuming, there ought to be ſome proportion and ſimilitude; But between the Angell or Devill, and a body, there is not any proportion; for both the one and the other are of divers kinds, and by conſequent both of them are incompatible together.

To this I anſwer, That if the proportion be taken according to the quantity, greatneſſe, and meaſure, there is no proportion between the Angels or Devils, and a body; becauſe their greatneſſe is not of one and the ſame kind, nor of one and the ſame conſideration. Notwithſtanding nothing can let but that there may be a certain habitude of an Angell to a body: as of a thing that moveth to the motion, and of a thing figured to the figure, the which may be termed a proportion.

Another Argument they make, which is this: No ſubſtance finite (whatſoever it be) can have in any operations together: An Angell is a ſubſtance finite; and therefore it cannot both miniſter unto us, and take to it ſelf a body together.

But this is eaſily diſſolved: for I ſay, that theſe two operations, To take a body, and to ſerve in their Miniſtery, are ordained mutually to the Angels: and therefore nothing hindreth them, but that the Angels may uſe both of them at once, and together.

Again they inferre, that if Angells and Devils do take a body either it is a Celestial Body; or ſome other, having the nature of ſome of the four Elements. Now the Angels cannot take a Celestiall Body, for that the Body of the Heaven cannot divide it ſelf, nor cannot make any abſtraction from it ſelf: much leſſe can the Devils have the power, ſeeing the Angels have it not. Beſides, they cannot take unto them a body of Fire, for then they ſhould conſume and burn the body, near to which they do approach: much leſſe can they take a body of the Ayre, for that is not figurable; neither can they take any body that is a moveable Element, and retaineth no form; nor yet by the ſame mean can they have a Terrestriall body; for we ſee it written how the Angels do very ſoon and ſuddenly vaniſh away out of ſight, as it appeared by that Angell which came to Tobias. And the Devills alſo when they ſhew themſelves in any Apparition, can in a moment withdraw themſelves from the ſight of men. And therefore being unable and unapt to take upon them any body, either Elementary or Celeſtiall; it muſt needs follow that they appear not at all.

To this I anſwer, That the Angels and Devils may take a body of any Element whatſoever, and which themſelves will; yea and of many Elements mixt together. Nevertheleſſe it is moſt likely to be true, and the common opinion is; that they do ſooneſt of all take unto them a body of the Ayre, by thickning the ſame, and forming it of vapours, that mount and ariſe from the Earth, and in turning and moving it at their pleaſure, as the wind moveth the Clouds, being able to make the ſame to diſappear and vaniſh away again whenſoever they will, by reaſon that it is nothing but a vapour.

But yet this will not ſatisfy them, but they go further, ſaying; That every aſſumption of a body, is limitted and bounded with ſome union: But of an Angell, and of a Body, there cannot be made any of thoſe Three means of Unity, of which Ariſtotle ſpeaketh; For they cannot be made one by Continuation, by Inſeperability, nor by Reaſon.

To this a man may anſwer as before. That there is not any union in the aſſumption of a body by an Angell. For if there were a union, then in truth that which Ariſtotle ſpeaketh, ſhould be requiſite between the Angell and the body which it aſſumeth. But there is not between them any union, ſave onely that which is of a thing moving to the thing moved, as we have before affirmed.

Again, the good Angels (ſay they) in appearing unto us, either do take True Figures viſible and palpable, or ſuch as are altogether falſe: if they have ſuch as be true, it ſhould then follow, that if they appear in a humane body, then they do aſſume a True humane body; But this is unpoſſible, unleſſe we ſhould ſay, That an Angell may enter into the body of a man, which is a thing not convenient nor agreeable unto the Angelicall Nature. And if they have Falſe Figures, this would be much more unfitting and unbeſeeming them: for that all feigning and diſſembling, or any kind of fiction is very unſeemly in the Angels of Truth. And therefore in what ſort and faſhion it be, the Angels cannot take any Body upon them.

To this objection I anſwer, That the bodies which the Angells do take, have True and unfeigned forms ſo far forth, as they may be ſeen and perceived by the ſenſes, be it in their colour or their Figure, but not according to the nature of their kind, For that cannot become ſenſible but by accident. That therefore is no cauſe why a man ſhould ſay, that there is any fiction and feigning in the Angells: for they do not oppoſe and ſet before our eyes humane ſhapes and forms, becauſe thereby they would be thought and eſteemed to be men; but to the end that by their humane properties, we ſhould know the vertues of the Angels. And like as Metaphorous ſpeeches are not therefore any whit the ſooner to be reputed falſe, in which by the ſimilitude of things, other ſignifications are comprehended; So the figures and forms of Angels are not falſe, becauſe they are taken and aſſumed to the ſimilitude and ſemblance of men.

More then ſo (they reply) that the Angels and Devills by the vertue of their Nature, cannot work or create any effects within humane bodies, ſave onely by the means of their naturall vertues. But their naturall vertues cannot be in things corporall to form any Figure of a humane body, but onely by the uſual and determined mean of Generation, to wit, by the ſeed naturally ordained to that effect▪ in which ſort the Angells and Devills cannot take a body upon them. And the ſame reaſon and conſideration is there of other figures of earthly bodies alſo which they take unto them.

But hereunto this anſwer may be made them, That albeit the natural vertues of a body, do not ſuffice to produce a true ſhape of a humane body, but onely by the due and ordinary mean of Generation: Nevertheleſſe ſo it is, that the Angells and Devills are capable to cloath themſelves, and to put on a certain ſimilitude of humane body, as touching the colour and figure, and other ſuch exteriour Accidents, and that eſpecially at ſuch a time, as when it may ſuffice them by a locall motion to move any ſuch bodies; by means whereof both the vapours are thickned, and again purified and made thin, as alſo the Clouds are diverſly painted and figured.

But they object again, that this is not ſufficient: But (they ſay) that it behoveth the cauſe moving, to infuſe ſome vertue into the body moved, but cannot infuſe any vertue, except it touch it. And if it be ſo that the Angells have not any touching nor feeling with the body, it ſeemeth that then they cannot move it. And therefore it muſt needs be, that they cannot take upon them any body.

But it may be ſaid, that the Angells by their Commandement onely, may move the body with a motion locall, which they give unto it in touching of it, not with a corporall kind of touching, but a ſpirituall.

Againſt this ſolution, they diſpute further ſaying; It behoveth the mover, and the thing moved, to be connexed, and united together, as appeareth by Ariſtotle. But in ſaying that an Angell doth command any thing of his own will, it is to be preſuppoſed that then he is not together with the body, which is ſaid to be governed by him; and therefore he cannot move the body onely by his commandement.

Hereunto I anſwer; That the Commandement of the Angell doth demand an execution of his vertue and puiſſance: and therefore it muſt of neceſſity be, that there be ſome ſpiritual touching of that body by which it is moved.

They inſiſt yet further, and ſay; That the Angells cannot move bodies with any locall motion: and that therefore in vain ſhould the bodies be obedient unto them, ſeeing they ſhould ſtill remain immoveable. And to prove this they bring divers Arguments.

Their firſt Argument is taken from the Authority of Ariſtotle, who ſaith; That the locall motion is the principall, and moſt perfect of all other motions. Now the Angells (if it be granted that they take a body) cannot uſe any leſſer or inferiour motions; I followeth therefore by a more forcible reaſon, that they can much leſſe uſe any locall motion, which is the greateſt, and the moſt excellent of all others.

But the anſwer is eaſy, and we ſay; That the Angels moving themſelves with a locall motion, by the phantaſmaticall body which they took, may alſo cauſe the other leſſer motion, by uſing ſome corporall agents for the producing of thoſe effects which they purpoſe; like as the Smith uſeth fire to ſoften the Iron, and to reduce it to that which they have an intention to make of it. And as touching that ſaying of Ariſtotle; That the locall motion is the chiefeſt of all motions; the reaſon thereof is, becauſe every corporall nature having life, is apt to move it ſelf locally by the means of the Soul, be it either reaſonable or ſenſitive, which giveth life unto it:

Their ſecond Argument is; That the locall motion of naturall bodies doth follow their forms: But the Angels are not cauſes of the forms of natural bodies, and therefore they cannot be a mean to give them any local motion.

Nevertheleſſe, anſwer may be made them, That in bodies there be other locall motions then thoſe that do adhere unto the forms: as the flowing and ebbing of the Sea, do not follow the ſubſtantiall form of the water, but the influence of the Moon; with much greater reaſon, therefore, may other locall motions (then ſuch as adhere to to the forms) follow ſpirituall and incorporall ſubſtances.

Their third Argument is; That the corporall members do obey to the conception of the Soul in a locall motion, in aſmuch as they have from her the beginning of life: now the bodies which the Angells take unto them, have not from them the beginning of life: for then it would behove that the bodies and the Angels ſhould be united together. And therefore it followeth, that the bodies by them aſſumed, cannot be obedient to any locall motion.

I anſwer, That the Angells have their vertue leſſe reſtrained or hindred then the Souls, inſomuch that being ſeparated from all corporall maſſineſſe, they may nevertheleſſe take an Ayry body, the which they can move locally at their will and pleaſure.

Beſides all the former Arguments, they reply yet further, and ſay: That every corporall motion doth not obey to the command of the Angells, as touching the forming and faſhioning thereof: now the figure which the Angells take, is as a kind of form. And therefore by the onely Commandement of the Angels, cannot any body take any form or figure whatſoever, be it either of man, or of any other diverſe kind compriſed under one gender.

To this the anſwer is, That the figure which the Angells take, is in very truth a form which is made by the abſciſion and diſmembring (as a man may ſay) of the thickning of the Ayre, or by the putrefaction of it, or by the ſimilitude and motion which may be taken of the ſame matter. But there is a very great difference between the Form and Figure that is made ſo accidentally, and that which is naturall and according to the true ſubſtance of a thing, the which cannot poſſibly be confounded with this accidentall Figure.

This is not all which they object: for they ſay further touching the Devills: That if they do inveſt themſelves with a body, then they ought to be within the body which they have taken. Now Saint Jerome interpreting that place of the Pſalmiſt; The Lord is in his holy Temple; and the Gloſse do ſay, that the Devills do command and rule over Images and Idolls externally, and cannot be in them internally: and the Idols are bodies as every man knoweth. And therefore it cannot be ſaid, that the Devills can take upon them any bodies.

I anſwer, That to be in or within a body of ſome ſubſtance, hath a double and twofold entendment of underſtanding. In the firſt ſort it is underſtood under the Terms of Divinity. And in this manner, nothing letteth but that the Devill may be in a body. In the ſecond ſort it is meant according To the eſſence, as in giving a being to the thing, and in working man in it, which is proper unto God onely: howbeit that God doth not make a part in the eſſence of any thing; For God is a ſubſtance ſeparated and abstracted ſolely and onely in it ſelf. And for the further interpretation of Saint Jerome and the Gloſse, which ſay, That the Devill is not in Images: we may affirm, that they do privily and cloſely reprehend the falſe opinion of the paynims and Idolaters, who made but one thing of the Idoll (were it of Wood, Braſſe, or Stone,) and of the unclean ſpirit that remained within it; and by that means would have made a living ſubſtance of that which in its own nature was ſenſeleſſe and without life, not having either hands to touch withal, or feet to go on, or tongue to ſpeak with; except ſuch onely as the Devill did ſeem to give unto it, by his deceitfull illuſions.

To make ſhort, they object this Argument alſo: If the Angells and Devills do take to them anybody, either they are united unto The whole body, or to ſome Part thereof: If they be united onely to a Part thereof, then can they not move the other part, but onely by the means of that part which they do move. But this cannot poſſibly be; for otherwiſe the body aſſumed, ſhould have ſuch parts as ſhould have the Organs determined to the motion, which is proper to none but living bodies. But if the Angells and Devills be United immediately to the whole body, it behoveth them then alſo to poſſeſſ every part of that body which they have taken to them; and ſo by that means they ſhould be in many places, which is proper and appertaining to God onely: And therefore the Angells and Devills cannot take any body unto them.

To this Argument anſwer may be made in this manner; That the Angell or Devill ſo taking any body upon him, is wholly in the whole body which it aſſumeth, or elſe in a part thereof, as the Soul is in the body. For albeit he be not the form of the body which it aſſumeth, as is the Soul; yet ſo it is, that he is the mover thereof. Now it behoveth that the mover and the thing moved, ſhould be together; and it is nothing to the purpoſe to ſay, that an Angell or Devill, filling a body whole and entire of ſubſtance, can be in divers places: for the whole body aſſumed by an Angell or Devil, is not but in one place onely, albeit the ſame be admitted to have many members and many parts.

Thus far have I done my beſt, both to ſet down and to refute all the reaſons and Arguments objected by thoſe who deny that Angels and Devils can aſsume and take unto them a body; to the intent that from hence forth their mouths might be ſtopped, and that they may not eſteem as fables the Hiſtory of Specters, and of the Apparitions of Spirits.

But before I come to conclude this diſcourſe, I may not forget to tell you how that many of the Rabbins and Jews which have taken upon them to interpret the holy Scriptures, have held opinion, and been of the belief, that thoſe Angels which appeared to the Patriarks and Prophets, did not appear in any body, nor did aſſume unto them any body to make themſelves viſible. And of this opinion amongſt others was Rabbi Moſes, one of the moſt learned Rabbins of the Jews, who ſaid; That all that which is read and recorded in the Old Teſtament of the Apparition of Angels, did come by an imaginary Viſion; that is to ſay, ſometimes in ſleeping, and ſometimes in waking. But this poſition (as Saint Thomas of Aquine calleth it,) cannot prevail againſt the truth of the Scriptures; for by the phraſe and manner of ſpeeches which are uſuall in the books of the Old Teſtament, it is eaſy to know and diſcern a difference, that which is ſignified and declared to have Appeared purely and ſimply to our eyes, from that which is ſaid to be done by the means of a Propheticall Viſion. For when it ought to be underſtood, that any Apparition was made by way of Viſion, there are ſome words put down and inſerted, which do properly appertain to the Viſion, ſuch as the Scriptures do intend; as in Ezechiel, the Spirit of the Lord (ſaith he) lifted me up between the Heaven and the Earth, and led me into Jeruſalem by the Viſions of the Lord. I ſay therefore, that when it appeareth that things are ſaid to be done ſimply, we ought to underſtand them as done ſimply and truly. Now we read in the Old Teſtament, that many Apparitions have been made in body: And therefore we ought to grant, that the Angells do ſometimes aſsume and take unto them a body, in forming ſuch a body as is ſenſible and ſubject to the external and corporal Viſion, as well as ſome kind of ſhapes do form themſelves in our imagination, which do produce an imaginative Viſion, when we are ſleeping. But this ſhall ſuffice touching this matter.

FINIS.

A Table of the firſt Part of this Book, being the Apparitions of Devills, and Evill Spirits.

The ſeverall heads are to be found by the figures in the Margin.

• MArcus Brutus his Viſion. 1
• Marcus Antonius his Viſion. 2
• Dion of Syracuſa his Viſion. 3
• Alexander King of Scots his Viſion. 4
• The Apparition of an old Woman at Tortils in Parma. 5
• Antonius Urceus Codrus, his Viſion. 6
• Jacobus Patricius of Venice his Viſion. 7
• Curſius Ruffus, his Viſion. 8
• Edwinus his Viſion. 9
• The Viſion of Machabaeus, and Banquho Stuart. 10
• Hotharus King of Swedes, his diſcourſe with Nymphs. 11
• An Apparition to Julius Caeſar. 12
• Pelopidas Generall of the Theban Army. 13
• An evil ſpirit forc't away by the ſign of the Croſſe. 14
• An Apparition to Matthaeus the Great. 15
• An Apparition of the ſpirit of Galeacius to two Merchants. 16
• The Apparition of Ludovicus Alodiſius. 17
• Apparitions at a City called Come near France. 18
• An Apparition before the deſtruction of Antiochus. 19
• An Apparition to a Factour of Sicily before the burſting out of horrid flames from the top of Mount Aetna. 20
• A viſion to one of the retinue of Damaſcus going into Perſia. 21
• The Viſion of King Edward the third. 22
• An Apparition to Aurelianus the Emperour. 23
• The appearing of the Devil to St. Martin. 24
• St. Germans detecting of evill ſpirits which appeared in the habits of Men and Women. 25
• Menippus invited by the Devill in ſhape of a maid, to a rich houſe. 26
• The Apparition of the Ghoſt of a Fencer to Jamblicus. 27
• Julianus drove away Devills by the ſign of the Croſſe. 28
• A Mediolanenſian Boor afflicted by a Ghoſt. 29
• An Apparition to Comandrus before his being drowned in the Helleſpont. 30
• The appearing of a Succubus to Apelles a Monk of Aegypt. 31
• Datius Biſhop of Mediolana, delivers a houſe from the haunting of Evill ſpirits. 32
• A wonderfull Spectrall related by Phlegon in his Book de mirabilibus et longaevis. 33
• A Monk deluded by the embraces of the Devill in form of a beautifull Woman. 34
• Vincentius his ſtory of one who married a phantaſm. 35
• Of a young Lady of the Countrey Marra who kept company with an evill ſpirit. 36
• A Woman who had accompanied the Devill in form of a man, being at Sea cauſeth a great ſtorm. 37
• Of a Prieſt who had for forty years lain with an evil ſpirit. 38
• Jacobus Ruffus in his fifth Book, his relation of a Woman raviſhed by the Devill. 39
• The Devill had commerce with a Merchants Wife ſeven Miles from Wittenburg. 40
• The Apparition of Benedictus the 8th, Pope. 41
• The Apparition of Theophylact who called himſelf Benedict the ninth. 42
• The appearing of an ugly Ghoſt to Saint Martin Biſhop of Tours, where an unknown Martyr was worſhipped. 43
• Scopas and his companie's ſudden death by the falling of a room upon them as they were feaſting. 44
• The raining of aſhes. 45
• An Earthquake round about Paleſtine and Syria. 46
• The repreſentation wherewith Theodoricus King of the Oſtrogoths affrighted dies. 47
• A ſtrange report by the Caſtrobians concerning Ariſtaeus the Poet. 48
• The relation of one Leonard's going into a Cave at the City Baſil. 49
• Of a Swan which by a Silver chain faſtned to her neck, hal'd a Bark along the River Rhene. 50
• By Dianaes will, a great darkneſse perplexed the Perſians. 51
• The Athenians aſsiſted againſt the Perſians by one in the habit of a ruſtick fellow. 52
• Lightning fell down from Heaven upon the Perſians at Minervaes Temple. 53
• Aeacides aſsiſts the Greeks fighting againſt Xerxes at Salamin. 54
• A naked child placed before an army in battle aray. 55
• Two unknown young men aſsiſted the Locrenſians againſt the people of Sibaris, leading their army, upon milk-white Horſes, and ſubduing their Enemies. 56
• Mercury, when a youth, leading ſome ſtriplings, chaſed the Eubaeans. 57
• Caſtor and Pollux appeared champions for the Roman party. 58
• Mars was propitious to the Romans. 59
• Bacchus's feaſts ſolemnized at Empuſa, or O[•]acle, an evill Ghoſt ſent by Hecate to them that are in diſtreſse. 60
• In Lybia; ſhapes of ſeveral living creatures. 61
• The Orthomei their report of a Goblin. 62
• Parnaſſus a Hill in Boeotia. 63
• Gellus his maid who dying young, her Ghoſt walks at Lesbos. 64
• Temiſſaeus his Ghoſt. 65
• The Iſle of Aega troubled with Phantaſms. 66
• Spirits appeared at the death of Caligula. 67
• Nero after murthering his Mother, troubled with her Ghoſt. 68
• Otho the Emperour troubled with Galba his Ghoſt. 69
• A Diabolicall ſpirit appearing in the likeneſse of a wild Boar. 70
• Hobgoblins driven away from haunting of a place, by the Sacrament and prayers. 71
• The Devill appearing in the ſhape of an Angell to a Monk. 72
• A demoniall ſpirit driven away, by devout Prayers and holy-water. 73
• Prodigious and wonderfull ſights of divers kinds. 74
• At New-Caſtle in the coaſts of Finlandia, one in the night appears playing upon an Harp before the death of any Souldier. 75
• In Ilandia, an Iſland under the Artick Pole, a promontory like the Hill Aetna. 76
• Night-Ghoſts repreſenting an Army in a hoſtile manner. 77
• In Cracovienſis a ſpatious lake diſturbed by Evill ſpirits. 78
• A Priest troubled with the Incubus or Mare. 79
• Alexander his dead friend came to bed to him. 80
• Gordian and his comrades ſaw fearfull ſights as they went to the City Arezzo. 81
• A Devill ſeized upon one who had been a deſpiſer of God, and diſobedient to his Parents, but was driven from him by calling upon God. 82
• The Devils appearing to Thomas Monachus in the ſhape of a Man. 83
• The Devill appeared to a wicked young fellow, who upbraided, defamed, and taunted his father. 84
• A ſpectrall in the form of a beautiful Woman. 85
• The harmleſſe ſpirits, called Lares; the cruel, Larvae. 86
• Mettal-mines frequented with both kinds of ſpirits. 87
• A tall Woman of a moſt dreadfull countenance ſeen in the Ayre before a Maſſacre at Antioch. 88
• A Priſoner agreed with the Devill to be delivered out of Priſon and view Hell. 89
• One in form of a child breaking out of the ground, ſpoke as wiſely as a Senatour to a Ploughman. 90
• The Devill in the ſhape of a tall Woman appeared to Druſus made Conſull, and warring by the name of Auguſtus Caeſar. 91
• An Hobgoblin leaping and skipping before Dunſtan an Engliſh Abbot. 92
• The overthrow of the Sicilians made known to ſhepheards by the ſpeaking of Spirits to one another in the night. 93
• An Hermophrodite born at Aetolia. 94
• Pompeius Galienus the ſtouteſt man of Caeſars army. 95
• Caſtor and Pollux appear in the ſhape of two young gallants. 96
• The Devill transformed into an Angel of light, appeared to Rathbodus commander of Friſia. 97
• Valentinius the Arrian Biſhop his dead Corps dragged out of the Temple by evill ſpirits. 98
• A Monk adjures by vertue of the holy and undivided Trinity, ſpirits appearing like troops of armed men, to tell what they were. 99
• A Ghoſt appeared to Cicero his Nurſe. 100
• The Prognosticks of the death of the Emperour Annius Tacitus. 101
• Conſtantius the Emperour his ſtrange viſions. 102
• Marcellus the Biſhop by earneſt prayer repelled the Magick of the Devill. 103
• An innumerable company of ſpectralls amongſt the Pilappii. 104
• A noble Gentleman of Bavaria grieved for the death of his Wife, ſhe appeared to him. 105
• Bruno Biſhop of Herbipolis, his Viſion before his ſudden death. 106
• The Devill in ſhape of a Monk walks in the Mountains of Bohemia. 107
• A Fiſherman taking a Sea-Monſter of the ſhape of a beautifull woman, married her, and had a child by her, 108
• A Satanical phantaſm by the Devil in form of an Hare in the ſight of Luther, 109
• Martin Luther his tale at a Supper, 110
• The bodies of dead men entred by Devils, 111
• An innocent Fool brought an Infant ſafe out of the company of a multitude of Devils. 112
• A Bird melodiouſly ſinging adjured in the name of Chriſt, confeſſeth herſelf a ſpirit, 113
• Two noble men long before dead, appeared to Nicolaus Amſdorffius Biſhop of Ciz, when he was a Prieſt at Maidenburg, 114
• In the year 1545. an evill ſpirit ſtragled about the City Rotwill. 115
• The Devill comes in ſhape of a man deſiring a Prieſt to take his confeſsion, 116
• The Devill appearing to a good old man upon his death-bed, was driven away by a Text of Scripture, 117
• A Doctour of Divinity of Lower-Germany caught up by the Devill on horſback, then into the Ayre, whence he was caſt down; 118
• In the lower Germany, a Monſter of the bigneſse of a man formed like a Dog, 119
• The Devill in form of a ſervant waits upon a nobleman who lived by plundering, 120
• Luther's relation of certain Monks, their imploying the Devill in the Kitchin of their Monaſtery, 121
• Creſcentius the Popes Nuncio in the Councill of Trent, his Viſion. 122
• Spectralls after the death of a rich Epicure at Haberſtade, 123
• In the year 1559. in Marhia appeared ſpirits in form of men without heads, reaping corn, 124
• A notable Viſion near Spira in the year 1530, on the 18th, 19th, and 20th, of July, 125
• Magdalena Crucia Hiſpania, of the chief City of all Corduba, Boetica, married her ſelf to the Devill, whereby ſhe performed wonders, 127
• The Devill appeared to a Clown to help him perform his Lords unreaſonable command, 128
• The dead Husband of a Kinſ-woman to Phillip Melancthon, appeared to her, 129
• In the year 1555. a Spectrum appeared at Brunſviga, in the Village of Gehern, 130
• Stephen Hubener a rich Citizen of Trawtenaw in Bohemia, his body after death entred into by the Devill, 131
• The Devill in likeneſse of a man, enticing many children, ſtole them away from Hammel, 132
• The Devill appearing, pretending himſelf the ſpirit of a deceaſed man, 133
• The Devill appearing in form of a dead man, and his appearing to a maid, ſeeking commerce with her. 134
• A maid poſseſſed by the devill, Propheſyeth, 135
• A man troubled with the Worms, ſpoke Dutch, a language utterly unknown to him, whereof being cured by a Phyſitian, he was not able to ſpeak a word of that language, 136
• Exorciſms for the diſpoſseſſing of the devill, 137
• The devill ſpeaks in a Maid poſseſt, 138
• In the Wilderneſſe of Tingut the voyces of devils are heard, 139
• The devill ſpeaks out of a Crow, 140
• The devil diſputed with Hieronymus Cardanus, 141
• The devill out of a Crow predicted things to come, 142
• A moſt certain argument to detect one poſſeſſed, 143
• In the time of Agyropolis Emperour of Rome a miſerable dolefull noiſe was heard at the bottome of the Fountain Curena. 144
• Calligraphus of Alexandria his Viſion, 145
• Hircanus Captain of the Jews had news by Oracle from the high Priest of his Sons victory, 146
• A ſtrange prodigy, 147
• Cornelius of Patavia, an Augur, 148
• One and the ſelf-ſame day, a day of Trophies and fame too, in places diſtant 2500. miles, 149
• Soſipatra of Alexandria wrapt ſuddenly by a fury, 150
• An Aegyptian Pilot as he was ſailing to Rome, heard an unknown voice, which called him by his name. 151
• Monabazus King of the Adiabenians, heard a voice as he lay in his Bed, 152
• A prediction to Nicephorus Phaeus the Emperour, 153
• A Prodigious voice called aloud to Opicinius Cacia Novaria, 154
• A confuſed murmure mixed with laughing, heard in the Theatre before Neroes death, 155
• A voice crying Oh, oh, oh, oh, oh, in Eupilus Lake, 156
• Hircanus Captain of the Jews, his viſion, 157
• A voice to a vulgar man foretelling the approach of the French againſt the Tribunitian ſouldiers, 158
• A voice rebuking Lycurgus, 159
• A voice calling to Caſſius, and others, conſpiring againſt Caligula, 160
• Pertharis, King Arithpertus his Son, warned by an unknown voice. 161
• Choſtilius Maucius Conſull, going into Spain, heard a voice ſounding in his ear, ſtay Maucius. 162
• The Devil was heard to cry aloud through the Temple, I have made this day quarrelſome, 163
• Conſtans the Emperour, his death divulged by a voice in the Ayre far from the place where he died, 164
• Alchymiſts mocked by the Devil, 165
• The Devil ſeizeth upon a ſouldier who defrauded the poor, 166
• A young man delivered from the Devill who haunted him in form of a Woman; by faſting and prayer. 167
• A melancholly maid fancying her ſelf haunted with a Ghoſt, cured by Phyſick, 168
• A Monk of the Abbey K[•]etchtenſtine, an upright perſon, tortured with a Ghoſt, 169
• One Brugus a woman, troubled with an evill Genius. 170
• Judith driven to Convulſion fits by the Devill, 171
• Helena in a village called Loes near Auden[•]ovia haunted with a Devill, 172
• The Nuns of Ventetus in the County of Horn cruelly handled by an evil ſpirit, 173
• The Virgins of the Monaſtery of Nazareth haunted with Devills, 174
• A virgin of the Nunnery of Saint Bridget being mad, was mounted up into the Ayre by the Devill and ſtrangled, 175
• The Devill playing melodiouſly upon an Harp at the Nunnery of Neognagus, 176
• The Devill in ſhape of a Dog at a Colledge in the Colonienſian Province, 177
• The Nuns of the Kentorpian Monaſtery infeſted by the Devill, 178
• John Fernelius his relation in his ſecond book of Occult cauſes, 179
• The Town of Schiltach in Germany ſet on fire by a Witch, 180
• A maid diſpoſseſt of the Devill by the prayers of the Church, 181
• A Fiſhermans daughter at Urcad in Franckford, poſsest with the Devill, 182
• A Smiths daughter near Joakims valley poſseſt with the Devill, 183
• The dead corps of a rich man entred into by the Devill at Trawtenaw in Bohemia, 184
• A Prieſts daughter tormented by the Devil, 185
• Bodinus his relation of Boyes and Girls, poſseſsed, 186
• John Vierus his relation in his fifth Book, of a maid poſseſſed with the Devill, 187
• The Lady Roſſe from the eighth year of her age bound with an Evill ſpirit, 188
• The Brachman Philoſopher of India, 189
• Families in Africa who bewitch by immoderate praiſe, 190
• Wizards at Rhodus, 191
• Epheſian characters, 192
• Magicall Women baniſhed to Wilderneſſes, 193
• The Northern Botnici Zappi and Finnones Magitians, 194
• Zoroaſtes King of the Bactrians thought to have found out the Art of Magick, 195
• Hecate ſprung from Perſes, her cruelty and immanity, 196
• Paſetis Farthing, a Proverb, 197
• Pythagoras his magicall whiſpering, 198
• Simon Samaritanus his wonderfull arts, 199
• In Galeotide a man who did wonders, 200
• Apollonius Tyanaeus the Philoſopher, 201
• Sedetins a Jewiſh Phyſitian, 202
• A Princeſſe a notable Witch. 203
• A woman ſtrangled and devoured a boy, 204
• Iohn Fernelius his strange relation, 205
• Facius Cardanus had an aeriall devill to his familiar, 206
• James Jodoci had a ring wherein he thought the devil was tyed by exorciſms, 207
• Margaret the daughter of Iohn Vemerus of Eſlingenſis had her belly ſwelled to an immenſe greatneſse by her Mothers means being a Witch, 208
• The devill appearing in the ſhape of a man, calling himſelf Moſes, deluded many Iews, 209
• Archus an Indian Wiſeman, 210
• Apollonius his prediction, 211
• Iamblicus returning from ſacrifices, 212
• Govarus King of Norvegia skillfull in the Art of divination, 213
• A relation how Magicians teach Huſbands to make their wives hate Adultery, 214
• Philometor his uſing Magicall verſes, 215
• Crata Regneri the wife of a Daniſh Champion, a Witch, 216
• Clerus Sethus enticed a virgin by a Perſian Apple, 217
• Cajanus by Magick could transform himſelf into the ſhape of any beaſt, 218
• Italian Women lethargized mens minds by ſome kinds of meat, 219
• In Pruſſia, Livonia, and Lituania a great number of Witches, 220
• A Witch foretold the iſsue of the battle 'twixt Uratiſlaus Prince of Luca, and Grecomiſlaus Prince of Bohemia, 221
• Apollonius Thioneus his ſtrange cures, 222
• Magicall Inchantments, 223
• Witches by the black art afflicted Duffus King of the Scots, 224
• Utolfus chief Ruler of the Helſingians, 225
• The Lappones and Finni their manner of revenge, 226
• Johannes Galleacius by Magick diſabled to perform conjugal rights, 227
• Pythagoras ſeen at Criton and Metapontus the ſame hour, 228
• Apollonius vaniſhed out of the cuſtody he was under, 229
• Jamblicus, praying, lift up from the ground, 230
• Oddo Danicus a Pyrat, roved up and down the Sea without a Ship, 231
• Othnius by Magick brought Hadingus King of Denmark, through a great part of the Sea, on horſeback, 232
• Theſpetion his incantations, 233
• The Image of Jupiter made by Magick to utter Oracles, 234
• Appion, with the hearb Cynocephalea prevails againſt all manner of Witchcrafts, 236
• The ghoſt of Achilles preſents it ſelf to Apolonius Tyanaeus, 237
• Jamblicus raiſeth out of Bathes two in the form of beautifull young men, 238
• A phantaſm wrought by the Devil, 239
• A notable Prodigie, 240
• The Bulgari uſe Magical devices, 241
• The Hunni uſe inchantments, 242
• Aquinus Prince of Norway uſeth inchantments, 243
• The Wood-Finni or Tores, 244
• The Magick-Veſture called Induſium, 245
• An inchanted Enſign, 246
• Inchanted verſes, 247
• Empedocles the Magitian his verſes concerning himſelf, 248
• The Magick Idolatry of the Perſici, 249
• Theti Magitians allay tempest by ſacrifices, 250
• Inſpired Perſians walk upon burning coals, 251
• A Virgin at Rome accuſed of incest, clears her innocence by prayers, 252
• Armiplus an Aegyptian Magitian, 253
• A Northern people called Finni, ſell winds to Merchants, 254
• Wicked blaſphemous Priests, 255
• Near Elton Pagum, a ſpirit that vexed travellers, 256
• Pelopſin an Olympick Charrioter his inchantment, 257
• Pythagoras made tame a ſavage Bear, 258
• Apollonius Tyancus his expelling of Serpents, 259
• The Abrathimins their Magitians called Brachmans, 260
• Fiſhers of Rotterdam deluded by Witchcraft, 261
• Paſetus by famous for his skill in Magick, 262
• Numa the Roman King, 263
• William Earl of Holland made King, 264
• The Pythagorian ſport by a Looking-glaſſe, 265
• A Chevalier ſwallowes a ſharp dart, 266
• Philumena the Harlot of Apelles the Heretick, 267
• Magitians come out of Egypt to Byzantium, to ſhew their art, 268
• Wonderful tricks ſhewed by ſome of them for money, by others for oſtentation, 269
• Michael Sicidites, Magnus Manuel Comnenus being Emperour, would allow no ſuch Sights. 270
• Gregory the ſeventh his Miracles, 271
• In the cave of an Ile belonging to the Oſtrogothians ſtrange Inchantments, 272
• Antonius Heliogabalus his Magicall inchantments, 273
• The Emperour Atrian when he underſtood by Magick, that one whoſe name begun with Theta, ſhould ſucceed him in the Empire, commanded all to be ſlain whoſe names begun with that letter, 274
• Andronicus Comnenus Tyrannus conſulteth a Magitian, 275
• Euphroſina Wife of Alexius Angelus the Emperour, gave up her mind to divinations, 276
• Theotecnus of Athens, an Inchanter, and cruel perſecutoe of Christians, 277
• Jaſon's Enterprize with fifty four more young gallants. 278
• Johannes Teutonicus by Magicall art cauſeth Spectrum to appear. 279
• An Arabian after drinking Cocks-blood, conjured an Eaſt wind for three dayes, 280
• A young gallant of the Town of Gaza conſulteth Magitians for the obtaining of a Ladies love with whom he was enamoured, 281
• Demetrius Spartanus deludes the people of Rome by his Magick, for which he is worthily puniſh'd, 282
• A Maid of ſixteen years of age poſſeſſed with a Devil, 283
• Cardanus his Relation out of his fifteenth book, of one poſſeſsed with a Devill, 284
• Vierus his ſtrange relation of a Maid bewitched, 285
• His wonderfull relation of an Husbandman bewitched, 286
• Fulgoſus his miraculous report of a religious man, 287
• Boccatius a noble Lombard, 288
• Johannes Baptiſt. Port. Neapolitan, his relation of a Witch, 289
• Jarcka his gift to Apollonius Tyaneus, 290
• Witches by giving men cheeſe, turn'd them into beaſts, 291
• Witches transforming men into beaſts, ſell them to Merchants, 292
• Michael Verdunus and Peter Burgottus contract with the Devil, 293
• An horrible Earthquake in Norway, in the year 1348. 294.
• A Bull charmed with Magical incantations, 295
• A Virgin of Bononia converſant with men two years after her death, 296
• A ſtudious young man of Sfordia inamoured of a Virgin, 297
• Andreas an Italian, a notable Satanical jugler, 298
• A dunghill Cock divines, 299
• John Fauſtus carried about with him an evil ſpirit in ſhape of a dog, 300
• The Devil comes to Frederick of Auſtria, being priſoner in a Caſtle near Naburg, offering to ſet him free, but he drives the devil away by the ſign of the Croſs, 301
• John an Almain Priest at Haberſtadium, a Magitian, 302
• A Magitian who cut off his ſervants head, uniting it to his body again, 303
• Enchantreſses who deſired and endeavoured to deſtroy the fruits of the earth, 304
• A Magitian of a Neighbour Town of Ahena, 305
• Martin Luther his tale of his Mothers being vexed with an Inchantreſs, 306
• Without the permiſsion of God the Devil can hurt no man, 307
• Pope Alexander a Magitian, 308
• Of a Virgin, who inſtead of tears wept drops of blood, 309
• A Magitian being hanged vaniſhed away, and a bundle of ſtraw remained in his ſtead, 310
• How to arm our ſelves against the power of the devil, 311
• Of the commixtion and commerce of the devil with Witches, 312
• A Witch uſeth means to ſeduce a chaſte Virgin to lie with the devil, 313
• A young Virgin ſigning her ſelf with the ſign of the Croſs, driveth away devils, 314
• A woman prostitutes her ſelf to the devil, 315
• In the Brixienſian Dioceſs, a young Wife bewitched to death, 316
• A young Noble-man deprived by Witchcraft of natural ſtrength to beget children, 317
• Devils appear in form of young gallants, 318
• A Priest who formerly thought there was no Witches bewitched, 319
• Barrenneſs in a family by Witchcraft, 320
• A Mid-wife a Witch, 321
• A poor Labourer ſet upon by Gentlewomen Witches in the ſhape of Cats, which he grievouſly hurt, 322
• A woman to perpetrate her malice, contracteth with the Devil, 323
• A woman afflicted with a Leproſie by witchcraft, 324
• A Witch infects an hangman with Leproſie, 325
• Inchantments hid under the threſhold of a door, 326
• A woman by conſtant and fervent prayers to Almighty God, delivered from Witchcraft, 327
• Witches devote their Children to the Devil, 328
• Witches make it rain, hail, or cauſe a tempeſt at their pleaſure, by the power of the devil, 329
• A Witch cauſeth loathſome ſtinks, to the terrour of her apprehenders, 330
• A Witch being to be hang'd, ſpits upon the face of the hang-man, whereupon he fell down dead, 331
• The Hiſtory of Job evidenceth the power of the devil, 332
• They who get unjuſtly, labour for the devil, 333
• A Witch cures a woman afflicted with ſickneſs, by praying to the devil, 334
• Witchcraft by Spells, and uſing of a ſieve, 335
• Two verſes out of the Pſalms being pronounced, no Butter will be produced by art, 336
• Ring-Magick, by putting a ring upon a bowl of water, 337
• Rod-magick. 338
• Amaſis King of Egypt ſo bound by Magick, that he could not perform Nuptial rights to his Wife Laodice, 339
• Witchcraft performed by tying of a knot many wayes, 340
• A woman accuſeth a Witch for binding her Husband, that he could not perform marriage rites, 341
• It paſſeth the power of the Devil to bind men from eating or drinking, by intercepting the power of their ſtomach, 342
• Inſulanus Lord of the Novallians, deſirous to know the number of his dayes, 343
• John Charterius an Hiſtoriographer, and Guilhelm a Doctor of Sorbon, [•]emned for Sorcery. 344
• A [•]naus Witchcraft detected by her huſband. 345
• A great Lady of Lugdunum, her Witchcraft diſcovered by her ſtallion, 346
• A Nobleman of Maldunum, who for curioſities ſake went amongſt Witches, 347
• A woman accuſed of Witchcraft by her Husband, 348
• A great company of Witches vaniſhed away by a young maids calling upon God, who was ſeduced to their ſociety, 346
• The devill obligeth witches by an oath to renounce God, 350
• The devill ſeated upon a Throne, 351
• The devill lyeth as men uſe to do with Women, with a Witch. 352
• Confeſsions of Witches. 353
• Witches by their Husbands taken in the manner with the devill, 354
• A Noblewoman of Spain ſeduced by a witch, had to do with the devil at eighteen years of age, 355
• A whole family bewitched to madneſse, 356
• A Woman by Magick cures Feavers, 357
• A Witch counterfeits holineſſe, 358
• A Witch who had bewitched a man, could not cure him again though ſhe earneſtly endeavoured it, 359
• A Witch cureth the Horſe of a Nobleman, and transfers the Horſes diſeaſe to a ſervant, 360
• A Magitian promiſed to transfer the diſeaſe of the father to his ſucking Infant, 361
• A witch commanded by a Judge to touch a woman whom ſhe had bewitched, falls down dead, 362
• A Magitian bidding a man ſick of a Feaver, give it his enemy, he anſwering he had not any, but transferring it to the Witch, he died, and the ſick man recovered, 363
• A great number of Witches burned for Witch-craft, 364
• A diſeaſe which comes to a man by a naturall cauſe, and not by witchcraft, cannot be cured by Magick. 365
• A houſe troubled with an evill ſpirit, 366
• A ſpirit in ſhape of a horſe, kills twelve men, 367
• The treaſure Arcolius near Lutetia diſcovered by Magick, 368
• A Lawyer and his companions ſeeking by Conjurations for treaſure, are affrighted by ſpirits from their enterpriſe, 369
• Satan deludes many by binding faſt their eyes, 370
• A Witch who enfeebled an Horſe by witchcraft, 371
• A way to free Cattle from ſorcery by uſing a ſieve, 372
• Witchcraft, 373
• A Maſon tormented by Witchcraft, 374
• White witches or thoſe who cure and deliver from harm, 375
• A Witch cures a ſick woman whom ſhe had bewitched, 376
• A Sorcerer of Flanders. 377
• A Biſhop bewitched, 378
• Triſcalanus a witch whom the King of France pardoneth, confeſseth the way by which ſorceries are conveyed, 379
• Satan enters a man mortally wounded, 380
• A Butcher diſcovers many witches in a Wood in the night. 381
• The confeſſion of three witches who were condemned to dye for witchcrafts which they had committed, 382
• The Sorcerers of Potezana their confeſsion, 383
• The confeſsion of a Witch at Biturgum, 384
• The confeſsion of a Witch who could not rest unleſſe ſhe did ſome evil every day, 385
• The Devills declare what is done in divers Nations at a convention, 386
• There is no meeting of Witches and Devills without dancing, 387
• A witch anointing her ſelf, lyes void of ſenſe for three hours after, which returning to her body, relates things from divers Countreys. 388
• A witch departs from her body for a whole night to the convention of Devills and witches, and her ſpirit returns to her body in the morning, 389
• The Devill in form of a great Hee-goat adored by Witches, 390
• The admirable judgment of ſeven Magitians, 391
• Baro of Razii who was condemned for uſing Magick, his confeſsion. 392
• A moſt diabolicall bloudy Mid-wife, 393
• Cazereis a curſed Witch of Tholoſſa, 394
• A Magician who upon a ſudden oftentimes flew, 395
• Articles againſt Aegidius Garnerius, whereof he was accuſed and Convicted, 396
• Peter Burgottus, and Michael Verdunus, their confeſsing their ſacrificing to the Devill, 397
• A Witch taking the form of a Wolf, wounded with an arrow, 398
• Witches in the forms of Wolves and Cats, 399
• The Lappi ſell calms and storms, 400
• A Jew who at any time when he pleaſed could transform himſelf. 401
• Nothing more clear by Hiſtory, then that many have been transformed into beaſts, 402
• An Engliſh Souldier at Cyprus turned into an Aſſe by a Witch, 403
• A dialogue betwixt a ſtage-player and an Aſse in Aegypt, 404
• Two witches turn men into beaſts, transform a Player into an Aſse, 405
• Atheiſticall men turned into Aſses, 406
• Witches raiſe lightnings, ſtorms, and tempeſts, 407
• How a witch cauſed a ſtorm, 408
• How ſome wicked Prieſts cauſed ſhowers, 409
• How witches kill Cattle, 410
• Children killed in the wombs of their Mothers by witches, 411
• A curſed witch Chriſtneth two Toads. 412
• Witches with a powder kill Hearbs, 413
• A witch who by his voice could kill men. 414
• The Devil teacheth a Conjurer to ſhoot darts at a crucifix, 415
• An Hermophrodite a Witch attached, diſcovers the conjuration, conventicles, and diabolical acts of Witches, 416
• A Witch at Laodunum who debilitated, and ſcrewed men awry, and deſtroyed beaſts and fruit, 417
• A Conjurer in the ſight of the people flying up towards Heaven, ſnatch'd his Wife with him, laying hold on him, and a Maid alſo who ſtood by them, to the great wonder of the amazed people, who beheld them wavering in the Ayr, 418

The Table to the Second Book, being of Oracles, Prophecies, &c.

The ſeverall heads are to be found by the figures in the Margin.

• THe counſel which Telephus receives from the Oracle at Delphos for cure of his wound, 1
• Croeſus King of the Lydians conſults the Oracle at Delphos, for the cure of his ſon being dumb. 2
• The Minyae, the Plague raging upon man and beast, conſult the Oracle. 3
• Athenienſis ſon of Craterus King of the Perſians, conſulting the Oracle, was told, That he ſhould kill his own father, 4
• Oedipus kills his father according to the prediction of the Oracle. 5
• The ſtrange death of Eumelus King of the Boſphorean Cymerians, 6
• Cyrus King of the Perſians, conſults Orpheus his head at Lesbos, 7
• Polycrates the Samian Tyrant conſults the Oracle at Delphos, 8
• Great ſlaugter to happen revealed to Julius Caeſar, by evident and wonderful Prodigies. 9
• Titus the Emperour his death foretold by the Oracle. 10
• Mauritianus the ſon of Juſtinianus the Emperour being ſlain by the Goths, the Oracle was fulfilled, 11
• Manuel Comnenus after he had reigned 38 years excepting 3 moneths, hoping to prolong his life, put himſelf into Monaſtical habit. 12
• Polycrates the Theban conſults the Oracle at Delphos for the finding of treaſure, 13
• Pſameticus encouraged by the Oracle, gains the King of Egypt, 14
• Manuel Comnenus Emperour, nameth his ſon Alexius, in obſervance of the Oracles doubtful ſpeech. 15
• Boetia being ſpoyled, thoſe of that Countrey who eſcaped, run to the Oracle, 16
• The Teucri Cretenſians ſeek themſelves new habitations, by the advice of the Oracle, 17
• The Phrygians carried by Aeneas their Captain into the Lawrel field, were not willing to go any further, but hearkned to the Oracle, 18
• The prediction of the Oracle at Delphos to the Lacedemonians, 19
• Codrus King of the Athenians, in obſervance of the Oracle, voluntarily ſacrificed himſelf for the ſafety of his people. 20
• The Oracle predicteth the overthrow of the Athenians by the Perſians, 21
• Valerius Torquatus ſwallowed up by the ground, in which place an Altar is built according to the advice of the Oracle, 22
• In the Cimbrick Warr the goddeſs, mother of great Idaea, declared victory to the Romans, 23
• The Oracle at Delphos declares victory to the Romans againſt the Vientians, 24
• The Dorienſes obeying the command of the Oracle, got Elea, 25
• The Oracle's advice to the Lacedemonians, how to overcome the Tegeans, 26
• An Oracle given out in the time of Tiberius Emperour of Rome, 27
• The Devil ſpeaketh in the Idol of Zemus, 28
• An Oracle given to the Anceſtors of Sardanapalus. 29
• An Oracle given to the Poet Heſiod. 30
• Epaminondas his charge from the Oracle at Delphos. 31
• The Oracle given to Cambyſes the Perſian King. 32
• Pythia predicteth the death of Philip King of Macedon, 33
• The doubtful Oracle given him at Delphos, 34
• Aeſcylus the Athenian tragick Poet, his death foretold by the Oracle. 35
• Daphidas the Sophiſter Ironically conſults the Oracle at Delphos. 36
• Dionyſius ſenior, Tyrant of Syracuſa, acted a Tragedy to the Athenians in their Bachanalian feaſts. 37
• Fatal neceſsity unavoidable, 38
• Hannibal the famous Carthaginian Captain, his death predicted by the Oracle. 39
• Appius Claudius conſults the Oracle, 40
• The Antianaean Oracles their advice to C. Caligula, 41
• Parhonius foretold by the Oracle to ſucceed in the Empire, 42
• A Shepherd, laid down by Orpheus his Tomb, falling aſleep, chants forth Orpheus his verſes in a ſweet tone, 43
• The Scythian Iſlanders ſend the tenth of their treaſures they get out of the ſilver and gold Mines, yearly to Apollo at Delphos, 44
• An aequivocal Oracle given to the Meſſanenſians, 45
• The anſwer of the Oracle at Delphos to the Phocenſes, 46
• The Lacedemonians conſult Pythia, 47
• Cleomenes King of the Spartans, conſults the Oracle at Delphos, 48
• Philomelus having taken the Delphick Oracle compells Pythia to tell him ſomewhat of future events, 49
• The Oracle's anſwer to Croeſus at Delphos, 50
• Arceſilaus being driven from his Kingdome, ſent to Delphos, to conſult the Oracle, 51
• Nero the Emperour, warned by Mathematicians, that the ruine of the Empire was portended by the Stars. 52
• Xerxes the ſon of Darius finds an Urn, 53
• Silveſter the Pope reported to have obtained the Popedome by evils works, 54
• Whas encouragement the Aeginetians received by the Oracle at Delphos to Warr, 55
• The wiſdom of the Perſian Magies, 56
• An huge beard groweth upon the chin of the Prieſt of Minerva at Pedeſenſia, upon a ſudden, immediately before a diverſe fortune ſeizeth upon the people, 57
• Beleſes a Chaldean encourageth Arabes General of the Medes, to invade the Babylonians, 58
• Thales the Mileſian diſcovers the plenty one year, and ſcarcity another, by the riſing of the ſeven Stars, 59
• Boeotius the ſon of a common cryer, his fortune told by a Chaldean, 60
• The birth-day of the Emperour Auguſtus, obſerved, 61
• Scribonius the Mathematitian, 62
• Tiberius Caeſar makes uſe of Thraſillus, a cunning Chaldean, 63
• Claudius the Emperour predicteth the time of his own death, 64
• An Aſtronomer foretold Nero his being Emperour, and his killing his Mother at the time of his birth, 65
• Aſcletario a Mathematician, foretelleth his own death. 66
• Domitian the Emperour, ſuperstitiouſly given to Mathematical predictions, 67
• Hadrian the Emperour, an excellent Aſtronomer, 68
• Septimius Severus Pertinax a skilfull Mathematician, 69
• A Midwife of Conſtantinople at the birth of Ablabius, foretells his being Praetor, 70
• Two Jews, Astrologers, promiſe Zira Prince of the Arabians Empire, and long life, if he would demoliſh the Chriſtian Temples and Images of Saints, 71
• The advice of John, an Aſtronomer and Magitian to Lucapenus the Roman Emperour, 72
• Nicolas ſon to Guido Earl of Patavia, predicted pernition to his Countrey, by Jambonus Andreas, an Aſtrologian, 73
• Guido Bonatus foretold the Earl of Mountferrat, that he ſhould receive a wound in his Hip, by a ſalley which he ſhould make the day before the Calends of May, 74
• Antiochus Tibertus foretells Guidon, that he ſhould be killed by his intimate friend, upon ſuſpition of Infidelity, 75
• Petrus Leonius, a dextrous Aſtronomer, diſcovered, by his Art, that ſudden death was portended to him by water, 76
• Predictions by Bartholomeus Coclecles, an excellent Phyſiognomiſt, 77
• An Aſtrologer foretells Rodulphus the Haſpurgenſian Earl his being Emperour, 78
• The Mathematitians predicted Sfortia his high Empire, 79
• Braccius the Montenenſian Duke, ſeeing the body of his Enemy Sfortia drowned, praiſed him with exquiſite Encomiums, 80
• Henry a Bohemian an Astronomer, his predictions, 81
• Baſil a Southſayer foretells the death of Alexander Medices Duke of Florence, 82
• John Liechtenberg his prediction, 83
• The tenth day of September fatall to Peter Alois, 84
• Brazen tables wherein was engraven a prediction, That the Grecians were to overcome the Perſians, 85
• A wonderful thing in the ſecond Carthaginian War, 86
• Verſes found in a table of ſtone, when the walls of Chalcedon were made equal with the ground, 87
• A table of ſtone found in the bank of the River Scirtus, with Hierogliphical Egyptian letters written on it, 88
• Chaldeans foretell Alexander's danger if he went to Babylon, 89
• What Aretas King of the Perſians gathered by Southſayings, 90
• Apollonius an Egyptian foretold the death of Caius Caligula the Emperour, 91
• Apollonius foretold Cilix his ſlaughter, 92
• Larginus Proclus foretells the death of Domitian the Emperour, 93
• The death of Conſtance diſcovered by a Souldier, obſerving the intrals of beaſts and birds. 94
• Alexander Severus Emperour, deſiring to begin his ſpeech to his Souldiers with a lucky word, Fortune brought him one clean contrary. 95
• A woman meeting the two Maximines in the Market-place, falls dead, 96
• Diocleſian his being Emperour is foretold by a Woman, 97
• Marian a moſt wiſe Earl his predictions, 98
• A Soothſayers prediction to Agilulph Duke of the City Taurina, 99
• Antonine his prediction to his Schollers, 100
• Remex a Rhodian, his prediction, 101
• An old Proverb in Carthage, 102
• Spartan gueſts raviſh the daughters of Scedaſus. 103
• The Speech of a Magitian of Egypt to Anthonie, 104
• The Roman Captains forbid to go with weapons beyond Cteſiphon, by reaſon of an ancient Propheſie, 105
• Sybill her Prophecie of the deſtruction of Antichrist, 106
• The god Ammon anſwereth the Tementes, 107
• Sybill foretells the warlike glory of the Macedons, 108
• A Child having teeth ſpeaketh the ſame day in which he is born. 109
• A Child within twenty four hours of its birth ſpoke and made ſigns with its hands, 110
• A Syrian ſeeing a Ship running with full ſayles, foretold it ſhould be ſunk, 111
• Phericides foretold an earthquake within three dayes, 112
• The anſwer which the Oracle at Delphos gave to Glaucus enquiring counſell concerning unjuſtly deteyned money, 113
• Alphonſus King of Arragon beſieging Neopolis, had the taking thereof foretold him by a man of a reverend aſpect, 114
• Women who gueſſed at things to come, by whirl-pools and noyſe of Waters, 115
• Abaris of Seuthias a divine of the Hyberboreans, 116
• Aedeſius the ſon of Chryſanthus had a body ſo nimble that it exceeded humane belief. 117
• Agias divined unto Lyſander that he ſhould conquer the name of the Athenians. 118
• Philumena a Soothſaying maid, 119
• Saint Auguſtine reports of Algibertus, that he knew all ſecrets, 120
• Baſilacius a man of an unaccuſtomed life a fortune-teller. 121
• Merlin begotten by a ſpirit called Incubus, and a Brittiſh Noblewoman, foretold many things to come, 122
• An unclean ſpirit having poſſeſſed Jacoba, ſpeaks in her, 123
• A notable Impoſtor of Peter Brabantius who as oft as he pleaſed ſpoke from the bottome of his belly without moving his lips. 124
• Amphiarus a ſoothſayer, by the gaping of the earth ſwallowed up, with his Chariot and Horſes, 125
• Actius Navius a ſhepheard boy, a ſoothſayer, 126
• Poſthumus the Sooth-ſayer, 127
• Spurina foretells to Julius Caeſar his danger of being killed. 128
• A German Propheſyeth to Agrippa thou priſoner, his deliverance, and future proſperity, 129
• The Adelittans and Almogonens divine from the flying of Birds, and meeting of Wild beasts, 130
• Alexander the Emperour given to riot and Magick, 131
• Simeon Duke of the Bulgarians. 132
• An Idoll built by Mahomet, whereunto a legion of Devills are ingaged by Magick, to which Chriſtians cannot come without danger, 133
• The manner how the Biarmians, Bothynians, Finlanders, divine, 134
• How Jannes the maſter of Theophilus the Emperour, foretold things to come, 135
• Apollonius the Emperour ſlain at Rome by Stephen according as Apollonius ſpoke in an extaſy at the inſtant of his death at Epheſus. 136
• Stephen the Hagio-Chriſtophorite, knew from the Devill by Sethus a Magitian, that deſtruction hanged over the head of Andronicus Comnenus, 137
• William King of the Romans dying unfortunately and ſuddenly, was buried in a Tomb in Friſia, which had ſtood long beautifyed, without any man buried, becauſe it was Propheſyed that a King of the Romans ſhould be laid therein, 138
• Two brothers not knowing one another, kill each other as a ſoothſayer foretold them, 139
• Sigthune King of Swethland as he ſacrificed, underſtood that by fatall neceſſity, he was to die by Gold, 140
• Two Snakes found in the bed of Sempronius Gracchus. 141
• The Soothſayers anſwer to Marcellinus, 142
• Agigulph a Soothſayer, counſells Antharis King of the Longobards, to take Tolinda the Virgin to Wife, 143
• Batabaces Prieſt of the great mother Idea, fore-ſhew's a great victory to the people of Rome, 144
• A Madman from Bellona, ſhews to L. Sylla, that he ſhould obtain the palm of conqueſt, 145
• The builders of Epheſus conſult the Oracle for direction where to erect it, 146
• The Locrians wooden Dog, 147
• Melanthus a baniſhed man from his countrey, received an Oracle, 148
• The Oracle Apollo Pythius directs Pauſanias where to build Byzantium, 149
• A Sow that had Pigs, made a divination to the Trojans of building a City, 150
• Tarquinius Superbus his founding the Temple of Jupiter, Iuno, and Minerva, 151
• Alexander a Prieſt of Minerva, Propheſies to Alexander that he ſhall be a Conquerour, 152
• The interpretation of a divination by Calchas a Prophet, 153
• Ariſtander the diviner, his interpretation of a Crow's flying when Alexander the Great aſsaulted Gaza. 154
• A Magpy ſits on the head of Coelius Pontius declaring the Law, 155
• At Alexander the great his expedition into Aſia, a Cyprus Tree ſweateth, 156
• The Siracuſians beſieged, perform ſolemn rights to Hercules. 157
• Prodigies appear when Lucius Sylla went with an army to the Sociall war, 158
• The Hilt of P. Scipio Africanus his Sword ſprings with bloud, 159
• A Ram with one Horn ſprung out of the middle of his forehead, brought to Pericles. 160
• The Chaldean Prophets foretel the tranſlation of the Perſian Empire to the Macedonians. 161
• The Buckler of Maximinus the father ſet on fire by the Sun, and his ſpear ſtruck by a Thunderbolt, 162
• A Martin flying amongſt a Navy of Ships, lighted upon the very top of the Stern of the Ship wherein Dion was, 163
• An Eagle ſnatcheth a ſpear from one of the guard of Dion wherewith ſublimely mounting, at length ſhe let it fall into the deep, 164
• The ſuburbs of Sardis filled with Snakes, which the Horſe of Croeſus King of the Lydians going to Graſse, devours, 165
• The Sacrifices offered by Dionyſius the younger to the gods, portend great prodigies, 166
• Tarquinius Superbus his dream, 167
• Strange ſights appear to Hippocrates the moſt valiant Duke of Athens, 168
• Statues ſweat, with divers other formidable prodigies, 169
• The prodigious return of a child almoſt born, to his Mothers belly again, 170
• Archelaus Tetrarch of Judaea and Idumea, his dream, 171
• The Enſign of Barnabas, Lievtenant-Governour, ſhattered with a Thunderbolt. 172
• Zeno the Emperour flees to a little Caſtle upon an Hill called Conſtantinople, 173
• Frederick the ſecond told by one who had a familiar ſpirit, That he ſhould die at the Florentine field, 174
• Adelheida, a Lady of the noble blood of the Tuſcans, of ſo high a wit, by obſerving the Heavens and Stars, that ſhe foreſaw things to come, 175
• A fortune-teller's prediction to Machabaeus King of the Scots, 176
• Antonius of Leva animates Charls the fifth, Emperour, to war upon France, 177
• A Soothſayer's prediction to Amilcarus Duke of the Carthaginians, 178
• The Velitri conſult an Oracle, 179
• Hadrianus Cornetanus Cardinal, conceives hope of obtaining the Papacy by the Oracle of a Fortune-telling woman, 180
• Demophon's advice to Alexander, given from his obſervations in Augury; 181
• A certain Syrian whoſe name was Eunus, who delighted in Magical enchantments, 182
• Megiſtas Arcanas his Prophecy, 183
• Domitian the Emperour commands Aſcletario to be burnt, and Larginus Proclus to be hang'd, for that they foretold the day of his death, 184
• Peruſinus the greatest Magitian of al Italy, 185

The Table of Dreams, Viſions, Revelations, &c.

The ſeverall heads are to be ſound by the figures in the Margin.

• JUpiter ſendeth a dream to Agamemnon, 1
• Cyrus King of Perſia his dream, 2
• Socrates foreſaw in his dreams, that his Scholler Plato would be an excellent Orator and Philoſopher, 3
• Hippocrates his dream, 4
• Alexander deſcended from Hercules by Carinus, and from Aeacus on his Mothers ſide, by Neoptolemus; his dream, 5
• Sophocles his dream. 6
• Aeneas Seneca his dream, the night after he undertook the Tutorſhip of Seneca, 7
• Fudemus a Cyprian his dream, 8
• Aſpatia the daughter of Hermotimus, her dream. 9
• The Mother of a certain Souldier, her dream. 10
• Aeſculapius of Athens his preſcription by Oracle to Plutarch an Athenian, 11
• Themiſtocles his Viſion. 12
• Lucullus going to Helleſpont, his Viſion, 13
• Marcorius, a Phyſitian of Auguſtus Caeſar, his dream. 14
• Laodice the Wife of Seleucus, her dream, 15
• Publius Decius, Tribune of the Roman Souldiers, his dream. 16
• Gracchus, brother of Tyberius his dream, 17
• Calphurnia, Wife of Julius Caeſar, her viſion predicting his death, 18
• Cornelius his foreſight of his death, 19
• A beholder of Playes, his dream, 20
• Great Sfortia his dream, 21
• Malgepa, an Archer to Galeacius Sfortia, his dream. 22
• Mark-Anthonie Taurell, Duke of Guaſtella his dream, 23
• Horace Peruſine, ſervant of Alexander Medices Duke of the Florentines, his dream, 24
• Baptiſta & Cardanum his Viſion, with a voyce ſpeaking to him at the inſtant of his Mothers death, ſhe dying far diſtant from the place where he had this viſion. 25
• Ulyſſes his contrary dreams, 26
• [•]indarus a Lyrick Poet his dream, 27
• Phail King of the Phocians, his dream, 28
• Ariſtomenes King of the Meſſenians, his dream. 29
• Alexander King of Macedonia, underſtood by a dream, that the right hand of Caſſandra would prove mortal to him, 30
• Alcibiades his dream, 31
• King Croeſus his Viſion. 32
• Polycrates daughter of a Tyrant of the Samians, her viſion, 33
• Verſes preſented unto Hipparchus, ſon of Piſiſtratus in his ſleep, 34
• The like dream had Simon of Athens, 35
• Socrates his conſtruction of a verſe of Homer read unto him, 36
• Aterius Rufus a Roman Knight, his viſion, 37
• Julius Caeſar not long before he was murthered, ſeemed to himſelf in his ſleep ſometimes to fly above the clouds, ſometimes to joyn his right hand to Jupiter, 38
• Helius Cuma, one of Caeſar's friends, his most fearful dream the night before his murther, 39
• Nero affrighted with dreams and evident ſigns of things to come, 40
• Galba the Emperour his dream a little before his death, 41
• Domitian his dreams immediately before he was ſlain. 42
• Anthonie Carocalla Emperour, his viſion a little before he was murthered, 43
• Himerea her viſion, 44
• Cicero his viſion. 45
• Quintus Catulus his viſion, 46
• Veſpaſian the Father, his Viſion, 47
• Julian his Viſion the night before his being declared Emperour, 48
• Stipo the Philoſopher his viſion, 49
• Hippias the ſonne of Piſiſttratus his dream, 50
• The Mother of Dionyſius of Syracuſa, her viſion when ſhe conceived him, 51
• Aſtyages Cyrus his dreams, 52
• Cyrus King of the Aſſyrians, his dream, 53
• Antigonus his dream concerning Mithridates, 54
• Arcea, Mother of Auguſtus Caeſar, her Viſion. 55
• Octavius his dream concerning his ſon Octavius. 56
• Veſpaſian his confidence of his ſons ſucceeding him. 57
• Adrian his viſion before his being ordained Emperour, 58
• Alexander's viſions whilest he aſsaulted the City of Tyre, 59
• Eumenes his wonderful viſion, 60
• The Prieſts of Proſerpina their viſion, 61
• Hannibal Captain of the Carthaginians, his viſion. 62
• Amandatus, ſervant of Mardonius, his viſion, 63
• Xerxes his dreams. 64
• The Spartans, Collicratidas being Captain, about to fight with the Athenians, the Soothſayers diſswade them, 65
• Pyrrhus King of the Epirots, his dream when he beſieged Sparta. 66
• Mithridates his viſion, which foreſhewed things to come. 67
• Cneius Pompeius his viſion before the Pharſalian fight. 68
• Hecuba when ſhe was great with child of Paris, her viſion, 69
• Cambyſes King of the Perſians, his viſion. 70
• Darius moves out of Suſa, againſt Alexander, encouraged by a dream, 71
• Domitian his dream, 72
• Eziline, ſirnamed Monk, a bloody Tyrant, his terrible Viſion, 73
• The Mother of Phalaris her viſion, 74
• Amilcar Captain of the Carthaginians, his dream falſly expounded, 75
• Jupiter appears to T. Latinus, a man of the common people, 76
• Changius firſt Emperor of the Tartars, his viſion. 77
• Juno appears to Hannibal Captain of the Carthaginians. 78
• Valens the Emperour his viſion, 79
• Hippias ſon of Piſiſtratus, his viſion, 80
• Sabbacus King of the Aethiopians, his viſion. 81
• Sethon King of Egypt, Priest of Vulcan, his viſion. 82

The Table of Mocks of the Devil, to ſtrengthen the Idolatry of the Gentiles.

• THe power of Veſta, 1
• Aeneas placeth houſhold-gods, brought from Troy at Lavinium, 2
• The Egyptians worſhip Iſis for her Miracles, 3
• In the Temple of Aeſculapius amongſt the Epidaurians, thoſe who pray to the god ſleeping, learn the reaſon of recovering health. 4
• Ariſtides a Rhetorician of Smyrna, commanded by Aeſculapius, 5
• An Enſign ſpeaketh with a low voyce, 6
• A whale of an incredible bigneſs ſwimmeth to a bulwark in the Sea at Tyre, 7
• The god Pan promiſeth to ayd the Athenians in the fight at Marathon, 8
• Strange Viſions at Cyzicum, Minerva was ſeen in viſions to many. 9
• The Boetians their dream, when enſlaved by the Thracians, 10
• The King of the Spartans after the Argians were vanquiſhed, ſacrificeth in Juno's Temple, 11
• The Image of victory which ſtood in Minerva's Temple, turns its back towards the door, 12
• The Images of gods appear not onely in the night, but in the day, commanding every one to pray, 13
• Before the demoliſhment of Troy, the fire in Minerva's Temple ſpares to burn the ſacrifices, 14
• Caeſar Auguſtus his viſion. 15
• Ladened Ships could not arrive at Byzantium, 16
• Olive-Trees dedicated to Pallas, 17
• Aeſculapius reported not to be born of the Nymph Coronis, but of an egg of a little Crow, 18
• Jupiter's anger for Antonius Maximus his cruelty to his ſervant, 19
• The Argonautes toſsed with a Tempeſt, call upon Orpheus, 20
• Thophinius and Agamedes build a Temple to Apollo. 21
• C[•]oeſus King of the Perſians overcome by Cyrus, invocates Solon, 22
• The Athenians received by Oracle, that they ſhould invoke the North wind to help them. 23
• A Vulcanian hillock near Agrigentum, 24
• Romulus vows to build a Temple to Jupiter, 25
• Numa Pompilius his devotion to Jupiter. 26
• Tullius Hoſtilius vows to ſacrifice 12 Samians to Mars. 27
• Counterfeiting of piety, 28
• A Miracle manifeſted about Claudius, 29
• Adrian puniſhed for his unjuſt ſhedding of blood, 30
• The Oracle from Pythia to the Athenians, infected with the Plague. 31
• Apollo anſwers the Grecians. 32
• Hercules the ſon of Alcmena, offers ſacrifice to Jupiter. 33
• Aurelian the Emperour conſults the Sibyllaean books, 34
• The Perſians ſpoyl all the Temples of the Greeks. 35
• Without Cratonis, a Temple dedicated to Juno. 36
• A great barrenneſs coming to Pelaſgus, they devote the Spring to their gods, 37
• A Miracle at the Rock of the Poſidoniacorians. 38
• Diana being angry ſends a Calydonian Boar to deſtroy the grain in Oetolia, 39
• A Miracle in Arcadia, 40
• Glaucus the ſon of Siſiphns, 41
• Hercules erects a magnificent Temple to Iolaus his Nephew. 42
• Ciana kills her Father for deflowring her. 43
• The Temple of Iſis. 44
• The Thebans their ſeverity againſt thoſe who violated their Religion. 45
• Pentheus King of the Thebans, was torn in pieces by the Prieſtseſses of Bacchus, for abuſing his father, 46
• The Potilians extinct for abuſing the conſecrated things of Bacchus, 47
• C. Terentius Varro Overſeen of the Temples, 48
• Hannibal and Himilco two Carthaginian Captains, command their Souldiers to caſt down Monuments. 49
• The Image of Pallas falls from Heaven, 50
• The Athenians neglect their god, 51
• The Captains of the Japignians take the Images out of the Temple, 52
• The Aeginetae invading the Epidaurians, carry away the Olive-Tree Images of Damiae Auxeſiae. 53
• Artabarus a Perſian, ruſhes into Neptune's Temple, and falleth upon his Image. 54
• A Souldier of Scipio Africanus minor, attempteth to bereave the Image of Apollo of its golden Veſtment. 55
• Agamemnon ſmote a Goat with a dart near Diana her grove. 56
• The Fiſh Pompilus in eſteem with Neptune. 57
• A certain man ſteals a piece of money out of the Temple of Apollo at Delphos, 58
• Sambicus throwes down brazen Statues, and ſells them. 59
• Conſecrated things taken out of the Temple to pay Souldiers, 60
• Q. Fulvius Flaccus heavily puniſhed for carrying Marble tiles which were to mend the Temple of Juno, to the Temple of warlike Fortune, 61
• An horrible ſlaughter of the Perſian comming with intent to ſpoyl the Temple at Delphos. 62
• The Judgment which followed Theron King of the hither-Spain, upon his aboliſhing the Temple of Hercules, 63
• The judgment which followed the Scythians for their ſpoyling the Temple of Venus in Urania, 64
• The revenge which Alexander received for ſuffering his Souldiers to throng into the Temple of Ceres, 65
• Pyrrhus his puniſhment for ſacriledg, 66
• The puniſhment of Himilco Prince of Carthage, for his ſpoyling of Temples, 67
• The miſery which befell Mithridates for his ſacriledg, 68
• The miſery which befell the Graecians for their ſpoyling the Temple of Neptune, 69
• Sparta ſhaken with frequent impulſions of the Earth, 70
• Cytharoedes flyes with his ſtole to the Altar of Juno, 71
• The Temple of warlike Neptune built by Trophimus and Agamedes, 72
• The Temple of Jupiter Lycaeus in Arcadia, 73
• The Temple of Eumenides dedicated by Oreſtes in Cenycaea, a City of Achaia. 74
• The puniſhment of Eriſichthon for cuting down the grove of Ceres, 75
• The heavy Judgment which befell Cambyſes King of Perſia, and his Army, for burning the Oracle of Jupiter Ammon, 76
• The deſtruction of the Perſians, who burned the Temple of Ceres. 77
• The ſad event of revenge, 78
• A Grove dedicated to Aeſculapius at Coos, 79
• The ceremonies which the Virgins dedicated to Diana uſed. 80
• The ceremonies which the Boetians uſed the feast day of Mercury. 81
• A Well, conſecrated to the Veſtal Virgins for the ceaſing of the Peſtilence. 82
• Phaleſius a private man buildeth the Temple of Aeſculapius, 83
• The god of Heliopolis, 84
• A man blind from his birth receives his his ſight by touching Adrian, 85
• Ladices ſendeth an Image to Venus at Cyrena, for recovering her husband, who was diſabled to perform nuptiall rights, 86
• Laodomia daugter of Pyrrhus, 87
• A Goat offers it ſelf a ſacrifice to Jupiter, 88
• The Temple of Ceres Micaleſsia, 89
• The Temple of Pluto and Juno, the den of Charon, 90
• The Temple of Aeſculapius at Epidaurus, a City of Peloponneſus, 91
• The Temple of Minerva Ilias, 92
• The Temple of Hercules in the Beast-Market at Rome, 93
• The Temple of Pallas at Methon, 94
• Greece troubled with a drought, conſults Pythia, 95
• The Sepulchre of Ariſtomenes at Meſſene, a City in Achaia in Greece, 96
• Apollo Libiſtinus at Pachinum, a Promontorie of Sicily, 97
• The Chappel of Minerva before the Temple of Delphos, 98
• The Sabine War waged againſt the Romans for raviſhing the Virgins, 99
• The Holy Sheep of the Sun, 100
• The ſuperſtition of the Philippi inhabiting the furtheſt part of Scandinavia, 101

A Table of Satan's wonderfull impoſtures for eſtabliſhing of the Idolatrous invocations of Saints departed this life; contrary to the preaching of St. Paul, 2 Theſſ. 2.

• THe miraculous reſtauration of John Damaſcen his hand (unjustly cut off by Theodoſius the Emperor) at the Image of the bleſſed Virgin Mary, 1
• A Jew delivered from death, by calling upon the god of Sergius, 2
• Many cured by the carrying of the dead body of the Virgin Levinua through part of Flanders, 3
• Many recover health at the Sepulchre of Pope Martin, 4
• One cured at the grave of St. Ladiſlaus King of Hungary, 5
• The Biſhop of Prague his finger cut off for the Faith of Chriſt and thrown into a River, ſhines in a Fiſhes belly, 6
• Genarius of Beneventum, his head cut off for profeſsing the Faith of Chriſt, 7
• Valens the Emperour an Arrian, 8
• The bodies of eleven thouſand virgins, 9
• John, a devout giver of Alms, 10
• Conradus repents heartily of his ſinnes, and doth penance, 11
• The head of a dead man ſpeaks, 12
• How the Abbey of the King's right hand, came to be ſo called, 13
• The bleſsed Virgin Mary appears to St. Bruno, 14
• Nicolaus ſees the ſhape of the bleſsed Virgin and her Son in the ayr, on the very day wherein her Conception is celebrated, 15
• St. Stephen the Martyr appears to Saroltha, the Wife of Griſa Duke of the Hungarians, 16
• The Parents of Nicolas Tolentinates vow a pilgrimage to Barium, 17
• Haldricus the Laodienſian Biſhop cure[•] before the Altar of St. Martin, 18
• Sergius, a Prince in wealth and authoririty, cured of a grievous ſickneſſe at the Temple of St. Michael, 19
• John Orphanotropus, brother to Michael Emperour of Paphlagonia, cured at Mira of a grievous ſickneſs, 20
• Henry the ſecond, Emperour, cured (by interceding Saints) of the Stone, 21
• Manuel, who diſapproved of Images, upon his reſolution to reſtore Images according to the decrees of the Ancients, when he was ſick, was reſtored to health, 22
• A Viſion, 23
• A Fast held in the Church of the Virgin Mary three dayes, to divert the cruel intention of Julian, prevails with God, 24
• A Ring brought to King Edward the third from Jeruſalem, 25
• The Statue of S. Paul weeps, 26
• The Mother of Leo of Iconomarum the fifth King, her Viſion, 27
• Bardus durus his Viſion, 28
• A Viſion diſcovered to Ambroſe the Mediolanenſian Biſhop, 29
• Pulcheria, ſiſter to Theodoſia, her viſion, 30
• An Apparition to Calomerus, 31
• A ſtrange Miracle obtained by faſting and prayer, 32
• Pope Urban his Viſion, 33
• A Deacon his viſion, 34
• Elford King of England his viſion, 35
• St. Andrew's croſs ſeen in the ayr, 36
• Dogar King of the Scots, his viſion, 37
• An Apparition to Uladiſlaus and Griſa, 38
• Theodoſius his viſion, 39
• Maſſaclerus his viſion, 40
• The appearing of St. Andrew the Apoſtle to a Prieſt, 41
• St. Theodore appears in [•]efence of the Romans. 42
• Sabinus a moſt pious Patron of Souldiers, 43
• The great Sfortia his viſion, 44
• The viſion of a Priest, 45
• James the ſon of Zebedee appears to Charls the Great, 46
• The appering of St. Benedict to Count Sillogoſus in a viſion. 47
• The Arch-Angel Michael appears in a viſion to Childebert King of France, 48
• Agnes Wife to Leopold Marqueſs of Auſtria, deſires her husband to deſign ſome place to build a Monaſtery, 49
• St. Ambroſe appears threatning miſeries to Caeſar, 50
• Colanianus King of the Hungarians, his viſion, 51
• A voyce out of the Statue of the bleſsed Virgin ſalutes St. Bernard, 52
• Medericus Abbot of Edunium, cures a Monk of libidinous cogitations, 53
• Many cured by a candle, which extinguiſhed, was lighted by the touch of Genovepha, 54
• Pope Leo quencheth a fire by the ſign of the Croſs, 55
• The corporal of the Challice thrown into a fire, quencheth it. 56
• A voyce out of the Tomb of S. Martin, 57
• A part of the towel wherewith our Lord wiped his Apoſtles feet before his last Supper, brought by Monks from Jeruſalem, 58
• St. Peter reſtores a Cock dreſsed and carved, to life again, 59
• The Biſhop of Alexandria by the help of Almighty God converts a Philoſopher, 60
• At the Monaſtery of the holy Mother of God in Conſtantinople, two blind men reſtored to ſight before the Image of the bleſſed Virgin, 61
• The picture of Christ which Evagrius made, 62
• Herbs taken from the Tomb of Nicetius, cure the Feaver, 63
• A Revelation to Valerius the Coſoranenſian Biſhop, 64
• Miracles wrought at the Sepulchre of Leodegarius, 65
• Uladiſlaus obtains iſsue by his Wife, having been long barren, by faſting and prayers. 66
• The body of Pedaſtus tranſlated from the place where formerly it lay, works a Miracle, 67
• Methodius, a great reſpecter of holy Images, moſt unjuſtly accuſed by his enemies, is manifestly cleared to the joy of all pious men, 68
• St. Peter cures Agatha, virgin and Martyr, her breaſt torn in pieces for her ſteadfaſt confeſsion of the Faith, 70
• The Mother of God appeareth to a Carpenter, 71
• The diſcovery of the bodies of the Martyrs Dionyſius Ruſticus and Eleutherius, 72
• A woman delivereth her ſins in writing to Baſil the Great, 73
• The Image of Chriſt ſpeaks, 74
• The Weſt Goths, aſsertors of the Arrian Hereſie, 75
• Luitprandus King of the Longobards, tranſlates the body of St. Auſtin out of Sardinia to Ticinum, 76
• Adelbertus cured of a Feaver at the Temple of S. Mary the Virgin, 77
• Genadius Biſhop of Conſtantinople, rebuketh a Prieſt for diſgracing his profeſsion, 78
• Some of the duſt of Hoſpitius his Sepulchre carried to the Lirinenſian Monaſtery as an holy relique, 79
• Boniface Biſhop of Moguntium ſlain by the Pagans, 80
• Eleven hundred virgins martyred by the Huns, 81
• A Leper ſees Chriſt dedicating a Temple, 83
• Genovepha dedicateth a Cathedrall Church to St. Dionyſius, 84
• Houſes erected by prayers, 85
• The Temple of the divine beautifull virgin at Regenſpurg, 86
• The Metenſian Biſhop, 88
• Conſtantine adoreth the nayls of Chriſts Croſs given him by his Mother, 89
• Pope Gregory ſends three Sponges to Eudon, Duke of Aquitane, 90
• A Monk leaving his Religion, marrieth a Wife, 91
• One carrieth the Body of our Lord at a Paſchal Feaſt whole with him in his mouth, 92
• The Sacrament put into a cheſt by a woman, turns into the ſhape of fleſh and blood, 93
• The reaſon of the building the Temple, entituled, The Body of Chriſt, 94
• Abundance of blood flowes from the bleſſed Sacrament of the Euchariſt, being torn in pieces by Jews, 95
• Pope Vigilius inſtitutes, That Maſs for the dead ſhould be performed in an holy place, with holy garments, and a low voyce, 96
• An head caſt forth of the grave bleedeth, 97
• Clodoveus King of France, falls mad for his irreligious handling the body of St. Dionyſius, 98
• A woman loſeth her ſight for carrying away the ſhoes of holy Genovepha, 99
• A woman ſtruck barren for kicking the Tomb of a Saint, 100
• A [•]o[••]er comes to the Tomb of Wenceſlaus the fourth Honourable King of Bohemia, 101
• The Judgment of God upon one for throwing a ſtone at the Image of the bleſſed Virgin Mary, 102
• The Judgment of God upon one who pulled out the eye of an Image, 103
• A Jew ſmites the Image of the bleſſed Virgin with a punniard, out of which blood flowes, 104
• Blood flowing from the Image of the bleſſed Virgin, proves a remedy to many ſick people, 105
• A Souldier ſeeking to lay hold on an Image, it turns towards him, and he falls mad, 106
• Two gameſters, one whereof plaid in the Name of God; the other, in the name of the Devil. 107
• Divine vengeance ſeizeth on Schelkrop, for ſlaſhing and thruſting through the Image of Chriſt and his Saints. 108
• The Miracles acknowledged, but thought by ſome to be done by the power of the devill, 109
• The Image of Chriſt abuſed by the Jews, bleedeth, 110
• The Judgment of God upon a Jew for abuſing the Image of Chriſt, 111
• The Image of Chriſt ſhot with an Arrow, bleedeth, 112
• A golden key of St. Peters. 113
• A ſacrilegious perſon ſtruck with a Palſie in the acting of his ſacriledg, 114
• An Hermite his viſion at the death of Pandulph Prince of Capua, 115
• The Judgment of God upon a ſacrilegious perſon, 116
• Church-cloathes plundered, when they came to be uſed by prophane hands, appear bloody. 117
• A man's houſe by divine vengeance ſet on fire for profaning an holy-day. 118
• A man's head turned backwards in a fearful manner, for working upon an holy-day. 119
• A Jew's cruelty to the Hoſt, and the miraculous iſsue thereof. 120
• The tongue of a prejudiced man [•]yed, 121
• St. John Baptiſt relieves the brother of Boleſlaus invoking him. 122
• Comnenus the Emperour being ſick, is reſtored by the Image of our Saviour. 123
• Ptolemey ſeeks for the Croſs. 124
• St. Bernard cures a man mortally wounded, by giving him conſecrated bread, 125
• Miracles wrought by the bones of Saint Remachus. 126
• One diſpoſſeſſed of a devil by part of the ſtraw whereon St. Martin lay. 127
• A Noble-woman ignorantly tranſlates the bones of St. Stephen from Jeruſalem to Conſtantinople. 128
• A Noble-man belonging to Otho the Emperour, diſpoſſeſt of a devil by a chain which had bound St. Peter. 129
• Several cured of Feavers by the herbs ſtrewed about the Tomb of Nicetius, 130
• The Peſtilence at Rome ceaſeth upon the building up of the Altar of St. Sebaſtian in the Church of St. Peter. 131
• Conſtantine the Great his viſion after his refuſing to be cured by the blood of Children. 132
• St. Nicolas delivers Lotharingus at Conſtantinople, invocating him. 133
• Bituricus, Arch-deacon of Leons, recocovers his ſight by faſting and prayers at the Church of Martin, upon his Feast-day. 134
• Pambulis a Prieſt reſtored to ſight at the Image of Albinus in the Church of St. Peter. 135
• One ſick of the Palſie reſtored to health by St. Martin, and St. Alban. 136
• One ſick of the Palſie, reſtored to health at the Tomb of St. Dunſtan. 137
• Coſroe's invocating Sergius, obtains the defence of his Countrey and foecundity of his barren Wife, 138
• A man falleth ſick of the head-ach, by driving a nail into St. Peter's picture, 139
• Frenchmen about to tranſlate the body of S. Benedict, are ſtruck blind 140
• St. Michael the Arch-Angel appears to St. Lawrence. 141
• Three Saints appear to a Fiſherman. 142
• Stephen King of Hungary Canonized, 143
• Udiſlaus King of Hungary Canonized, 144
• Coſroes ſeeking to take the ſilver Urn, wherein Sergius the Martyr was laid, was driven away by an heavenly Hoſt, 145
• Saints defend the Iſaurians from the Sarazens, 146
• A Martyr leadeth the Roman Army, 147
• The Cratonenſians uſe a linnen garment of the Virgin Mary for a flag. 148
• Amiarus a Saint, aſsiſts Godfrey of Bolleign in the Syriac Expedition, 149
• St. George, S. Lawrence, and S. Adrian, aſsiſt Henry the ſecond, Emperor. 150
• The Romans carrying before them the Holy Lance inſtead of an Enſign, obtain a great victory. 151
• S. Ambroſe the Mediolanenſian Guardian Saint. 152
• James the Apoſtle aſsiſts the Chriſtian Army. 153
• The Fathers of the Nicene Council conſult Muſonius and Criſanthus, 154
• Chriſt appeared in the Sacrament to Plergilis a Prieſt, in that body which the Virgin Mary bore. 155
• The viſion which a Souldier of Rome, who extinct by the Plague, reviving, at large he declareth. 156
• A noble child dead for ſeven dayes, reviveth. 157
• Vincentius his relation of Tundalus, 158
• Vincentius his relation of one who being led by the Angel Gabriel after death was reſtored to life. 159
• Genovepha, a virgin of Paris, in an extaſie. 160
• Eraſmus Biſhop and Martyr. 161
• Urſinus ſees S. Peter and S. Paul at his death. 162
• Ezekiel and Daniel app[•••] to a Religious man. 163
• The viſion of Merulus a religious Monk at Rome, 164
• St. Peter the Apoſtle appears to a Virgin of Chriſt called Galla, at Rome. 165
• The Mother of God with a company of Virgins, appears to a Maid. 166
• Juvenal and Eleutherius the Martyrs, appear to Probus Reatinus the Biſhop. 167
• The body of St. Jerome, when he had given up his ſoul, was ſurrounded with a ſuddain glorious light. 168
• A Monk wrapt in ſpirit ſees St. Auguſtine. 169
• St. Francis Aſsiatus his ſoul departs in form of a Star out of his body. 170
• Devils contend with an Angel for the ſoul of a Monk. 171
• Maſs celebrated before a dead Monk. 172
• A ſoul dragged towards Hell by the devil, is freed by S. Benedict. 173
• Saints ſpeak out of their Tombs, 174
• Paſchaſius a Deacon of the Apoſtolical Seat, 175
• The ſpirit of a dead man waits at the bathes. 176
• Benedict the tenth chief Biſhop appearing after his death to John the Portuenſian Biſhop confeſseth, That he was kept from eternal death by Odilones his prayer. 177
• John the Anchorite his viſion. 178
• Maurice the Rothamagenſian Biſhop brought into the Temple after his death, having received his ſoul, ſpeaks to them about him. 179
• Marcius of Alexandria obteſting the skull of a dead man in the name of Jeſus, cauſeth it to ſpeak. 180
• Cyrillus Hieroſolymitanus his viſion as he was praying. 181
• A young man reſtored to life by the prayers and tears of Severus. 182
• A man dead revives, relates his viſion, and [〈◊〉] 183
• Stephen a Roman going to Rome, falls ſick and dyes, and revives again, and relateth his viſion during the time his ſoul was ſeparated from his body. 184
• William, a boy of fifteen years of age, his viſion. 185
• In the Sabine Province a Nun ſtrictly obſerved chaſtity, but by procacity defiles her tongue, as appears by a viſion after her death, is condignly puniſhed, 186
• The Sadduces and Epicures confuted, from page 343, to page 358.
• The Arguments of thoſe who deny, that Angels and Devils can take to them a body, confuted; from page 359, to the end.

FINIS.

Marginal notes

1. 4 ↩