extend, and whether they can cause this, or any other disease, is a serious question, and worthy to be considered: for the better understanding of which, I will make a brief digression of the nature of spirits. And although the question be very obscure, according to [1118]Postellus, "full of controversy and ambiguity," beyond the reach of human capacity, fateor excedere vires intentionis meae, saith [1119]Austin, I confess I am not able to understand it, finitum de infinito non potest statuere, we can sooner determine with Tully, de nat. deorum, quid non sint, quam quid sint, our subtle schoolmen, Cardans, Scaligers, profound Thomists, Fracastoriana and Ferneliana acies, are weak, dry, obscure, defective in these mysteries, and all our quickest wits, as an owl's eyes at the sun's light, wax dull, and are not sufficient to apprehend them; yet, as in the rest, I will adventure to say something to this point. In former times, as we read, Acts xxiii., the Sadducees denied that there were any such spirits, devils, or angels. So did Galen the physician, the Peripatetics, even Aristotle himself, as Pomponatius stoutly maintains, and Scaliger in some sort grants. Though Dandinus the Jesuit, com. in lib. 2. de anima, stiffly denies it; substantiae separatae and intelligences, are the same which Christians call angels, and Platonists devils, for they name all the spirits, daemones, be they good or bad angels, as Julius Pollux Onomasticon, lib. 1. cap. 1. observes. Epicures and atheists are of the same mind in general, because they never saw them. Plato, Plotinus, Porphyrius, Jamblichus, Proclus, insisting in the steps of Trismegistus, Pythagoras and Socrates, make no doubt of it: nor Stoics, but that there are such spirits, though much erring from the truth. Concerning the first beginning of them, the [1120]Talmudists say that Adam had a wife called Lilis, before he married Eve, and of her he begat nothing but devils. The Turks' [1121]Alcoran is altogether as absurd and ridiculous in this point: but the Scripture informs us Christians, how Lucifer, the chief of them, with his associates, [1122]fell from heaven for his pride and ambition; created of God, placed in heaven, and sometimes an angel of light, now cast down into the lower aerial sublunary parts, or into hell, "and delivered into chains of darkness (2 Pet. ii. 4.) to be kept unto damnation."
Nature of Devils.] There is a foolish opinion which some hold, that they are the souls of men departed, good and more noble were deified, the baser grovelled on the ground, or in the lower parts, and were devils, the which with Tertullian, Porphyrius the philosopher, M. Tyrius, ser. 27 maintains. "These spirits," he [1123]saith, "which we call angels and devils, are nought but souls of men departed, which either through love and pity of their friends yet living, help and assist them, or else persecute their enemies, whom they hated," as Dido threatened to persecute Aeneas:
"Omnibus umbra locis adero: dabis improbe poenas."
"My angry ghost arising from the deep,
Shall haunt thee waking, and disturb thy sleep;
At least my shade thy punishment shall know,
And Fame shall spread the pleasing news below."
They are (as others suppose) appointed by those higher powers to keep men from their nativity, and to protect or punish them as they see cause: and are called boni et mali Genii by the Romans. Heroes, lares, if good, lemures or larvae if bad, by the stoics, governors of countries, men, cities, saith [1124]Apuleius, Deos appellant qui ex hominum numero juste ac prudenter vitae curriculo gubernato, pro numine, postea ab hominibus praediti fanis et ceremoniis vulgo admittuntur, ut in Aegypto Osyris, &c. Praestites, Capella calls them, "which protected particular men as well as princes," Socrates had his Daemonium Saturninum et ignium, which of all spirits is best, ad sublimes cogitationes animum erigentem, as the Platonists supposed; Plotinus his, and we Christians our assisting angel, as Andreas Victorellus, a copious writer of this subject, Lodovicus de La-Cerda, the Jesuit, in his voluminous tract de Angelo Custode, Zanchius, and some divines think. But this absurd tenet of Tyreus, Proclus confutes at large in his book de Anima et daemone.
Psellus [1125], a Christian, and sometimes tutor (saith Cuspinian) to Michael Parapinatius, Emperor of Greece, a great observer of the nature of devils, holds they are corporeal [1126], and have "aerial bodies, that they are mortal, live and die," (which Martianus Capella likewise maintains, but our Christian philosophers explode) "that they [1127]are nourished and have excrements, they feel pain if they be hurt" (which Cardan confirms, and Scaliger justly laughs him to scorn for; Si pascantur aere, cur non pugnant ob puriorem aera? &c.) "or stroken:" and if their bodies be cut, with admirable celerity they come together again. Austin, in Gen. lib. iii. lib. arbit., approves as much, mutata casu corpora in deteriorem qualitatem aeris spissioris, so doth Hierome. Comment. in epist. ad Ephes. cap. 3, Origen, Tertullian, Lactantius, and many ancient Fathers of the Church: that in their fall their bodies were changed into a more aerial and gross substance. Bodine, lib. 4, Theatri Naturae and David Crusius, Hermeticae Philosophiae, lib. 1. cap. 4, by several arguments proves angels and spirits to be corporeal: quicquid continetur in loco corporeum est; At spiritus continetur in loco, ergo. [1128]Si spiritus sunt quanti, erunt corporei: At sunt quanti, ergo. sunt finiti, ergo. quanti, &c. Bodine [1129]goes farther yet, and will have these, Animae separatae genii, spirits, angels, devils, and so likewise souls of men departed, if corporeal (which he most eagerly contends) to be of some shape, and that absolutely round, like Sun and Moon, because that is the most perfect form, quae nihil habet asperitatis, nihil angulis incisum, nihil anfractibus involutem, nihil eminens, sed inter corpora perfecta est perfectissimum; [1130]therefore all spirits are corporeal he concludes, and in their proper shapes round. That they can assume other aerial bodies, all manner of shapes at their pleasures, appear in what likeness they will themselves, that they are most swift in motion, can pass many miles in an instant, and so likewise [1131]transform bodies of others into what shape they please, and with admirable celerity remove them from place to place; (as the Angel did Habakkuk to Daniel, and as Philip the deacon was carried away by the Spirit, when he had baptised the eunuch; so did Pythagoras and Apollonius remove themselves and others, with many such feats) that they can represent castles in the air, palaces, armies, spectrums, prodigies, and such strange objects to mortal men's eyes, [1132]cause smells, savours, &c., deceive all the senses; most writers of this subject credibly believe; and that they can foretell future events, and do many strange miracles. Juno's image spake to Camillus, and Fortune's statue to the Roman matrons, with many such. Zanchius, Bodine, Spondanus, and others, are of opinion that they cause a true metamorphosis, as Nebuchadnezzar was really translated into a beast, Lot's wife into a pillar of salt; Ulysses' companions into hogs and dogs, by Circe's charms; turn themselves and others, as they do witches into cats, dogs, hares, crows, &c. Strozzius Cicogna hath many examples, lib. iii. omnif. mag. cap. 4 and 5, which he there confutes, as Austin likewise doth, de civ. Dei lib. xviii. That they can be seen when and in what shape, and to whom they will, saith Psellus, Tametsi nil tale viderim, nec optem videre, though he himself never saw them nor desired it; and use sometimes carnal copulation (as elsewhere I shall [1133]prove more at large) with women and men. Many will not believe they can be seen, and if any man shall say, swear, and stiffly maintain, though he be discreet and wise, judicious and learned, that he hath seen them, they account him a timorous fool, a melancholy dizzard, a weak fellow, a dreamer, a sick or a mad man, they contemn him, laugh him to scorn, and yet Marcus of his credit told Psellus that he had often seen them. And Leo Suavius, a Frenchman, c. 8, in Commentar. l. 1. Paracelsi de vita longa, out of some Platonists, will have the air to be as full of them as snow falling in the skies, and that they may be seen, and withal sets down the means how men may see them; Si irreverberatus oculis sole splendente versus caelum continuaverint obtutus, &c., [1134]and saith moreover he tried it, praemissorum feci experimentum, and it was true, that the Platonists said. Paracelsus confesseth that he saw them divers times, and conferred with them, and so doth Alexander ab [1135]Alexandro, "that he so found it by experience, when as before he doubted of it." Many deny it, saith Lavater, de spectris, part 1. c. 2, and part 2. c. 11, "because they never saw them themselves;" but as he reports at large all over his book, especially c. 19. part 1, they are often seen and heard, and familiarly converse with men, as Lod. Vives assureth us, innumerable records, histories, and testimonies evince in all ages, times, places, and [1136]all travellers besides; in the West Indies and our northern climes, Nihil familiarius quam in agris et urbibus spiritus videre, audire qui vetent, jubeant,