Sozomenus, [1137]Jacobus Boissardus in his tract de spirituum apparitionibus, Petrus Loyerus l. de spectris, Wierus l. 1. have infinite variety of such examples of apparitions of spirits, for him to read that farther doubts, to his ample satisfaction. One alone I will briefly insert. A nobleman in Germany was sent ambassador to the King of Sweden (for his name, the time, and such circumstances, I refer you to Boissardus, mine [1138]Author). After he had done his business, he sailed to Livonia, on set purpose to see those familiar spirits, which are there said to be conversant with men, and do their drudgery works. Amongst other matters, one of them told him where his wife was, in what room, in what clothes, what doing, and brought him a ring from her, which at his return, non sine omnium admiratione, he found to be true; and so believed that ever after, which before he doubted of. Cardan, l. 19. de subtil, relates of his father, Facius Cardan, that after the accustomed solemnities, An. 1491, 13 August, he conjured up seven devils, in Greek apparel, about forty years of age, some ruddy of complexion, and some pale, as he thought; he asked them many questions, and they made ready answer, that they were aerial devils, that they lived and died as men did, save that they were far longer lived (700 or 800 [1139]years); they did as much excel men in dignity as we do juments, and were as far excelled again of those that were above them; our [1140]governors and keepers they are moreover, which [1141]Plato in Critias delivered of old, and subordinate to one another, Ut enim homo homini sic daemon daemoni dominatur, they rule themselves as well as us, and the spirits of the meaner sort had commonly such offices, as we make horse-keepers, neat-herds, and the basest of us, overseers of our cattle; and that we can no more apprehend their natures and functions, than a horse a man's. They knew all things, but might not reveal them to men; and ruled and domineered over us, as we do over our horses; the best kings amongst us, and the most generous spirits, were not comparable to the basest of them. Sometimes they did instruct men, and communicate their skill, reward and cherish, and sometimes, again, terrify and punish, to keep them in awe, as they thought fit, Nihil magis cupientes (saith Lysius, Phis. Stoicorum) quam adorationem hominum. [1142]The same Author, Cardan, in his Hyperchen, out of the doctrine of Stoics, will have some of these genii (for so he calls them) to be [1143]desirous of men's company, very affable and familiar with them, as dogs are; others, again, to abhor as serpents, and care not for them. The same belike Tritemius calls Ignios et sublunares, qui nunquam demergunt ad inferiora, aut vix ullum habent in terris commercium: [1144]"Generally they far excel men in worth, as a man the meanest worm; though some of them are inferior to those of their own rank in worth, as the blackguard in a prince's court, and to men again, as some degenerate, base, rational creatures, are excelled of brute beasts."
That they are mortal, besides these testimonies of Cardan, Martianus, &c., many other divines and philosophers hold, post prolixum tempus moriuntur omnes; The [1145]Platonists, and some Rabbins, Porphyrius and Plutarch, as appears by that relation of Thamus: [1146]"The great God Pan is dead; Apollo Pythius ceased; and so the rest." St. Hierome, in the life of Paul the Hermit, tells a story how one of them appeared to St. Anthony in the wilderness, and told him as much. [1147]Paracelsus of our late writers stiffly maintains that they are mortal, live and die as other creatures do. Zozimus, l. 2, farther adds, that religion and policy dies and alters with them. The [1148]Gentiles' gods, he saith, were expelled by Constantine, and together with them. Imperii Romani majestas, et fortuna interiit, et profligata est; The fortune and majesty of the Roman Empire decayed and vanished, as that heathen in [1149]Minutius formerly bragged, when the Jews were overcome by the Romans, the Jew's God was likewise captivated by that of Rome; and Rabsakeh to the Israelites, no God should deliver them out of the hands of the Assyrians. But these paradoxes of their power, corporeity, mortality, taking of shapes, transposing bodies, and carnal copulations, are sufficiently confuted by Zanch. c. 10, l. 4. Pererius in his comment, and Tostatus questions on the 6th of Gen. Th. Aquin., St. Austin, Wierus, Th. Erastus, Delrio, tom. 2, l. 2, quaest. 29; Sebastian Michaelis, c. 2, de spiritibus, D. Reinolds Lect. 47. They may deceive the eyes of men, yet not take true bodies, or make a real metamorphosis; but as Cicogna proves at large, they are [1150]Illusoriae, et praestigiatrices transformationes, omnif. mag. lib. 4. cap. 4, mere illusions and cozenings, like that tale of Pasetis obulus in Suidas, or that of Autolicus, Mercury's son, that dwelt in Parnassus, who got so much treasure by cozenage and stealth. His father Mercury, because he could leave him no wealth, taught him many fine tricks to get means, [1151]for he could drive away men's cattle, and if any pursued him, turn them into what shapes he would, and so did mightily enrich himself, hoc astu maximam praedam est adsecutus. This, no doubt, is as true as the rest; yet thus much in general. Thomas, Durand, and others, grant that they have understanding far beyond men, can probably conjecture and [1152]foretell many things; they can cause and cure most diseases, deceive our senses; they have excellent skill in all Arts and Sciences; and that the most illiterate devil is Quovis homine scientior (more knowing than any man), as [1153]Cicogna maintains out of others. They know the virtues of herbs, plants, stones, minerals, &c.; of all creatures, birds, beasts, the four elements, stars, planets, can aptly apply and make use of them as they see good; perceiving the causes of all meteors, and the like: Dant se coloribus (as [1154] Austin hath it) accommodant se figuris, adhaerent sonis, subjiciunt se odoribus, infundunt se saporibus, omnes sensus etiam ipsam intelligentiam daemones fallunt, they deceive all our senses, even our understanding itself at once. [1155]They can produce miraculous alterations in the air, and most wonderful effects, conquer armies, give victories, help, further, hurt, cross and alter human attempts and projects (Dei permissu) as they see good themselves. [1156]When Charles the Great intended to make a channel betwixt the Rhine and the Danube, look what his workmen did in the day, these spirits flung down in the night, Ut conatu Rex desisteret, pervicere. Such feats can they do. But that which Bodine, l. 4, Theat. nat. thinks (following Tyrius belike, and the Platonists,) they can tell the secrets of a man's heart, aut cogitationes hominum, is most false; his reasons are weak, and sufficiently confuted by Zanch. lib. 4, cap. 9. Hierom. lib. 2, com. in Mat. ad cap. 15, Athanasius quaest. 27, ad Antiochum Principem, and others.
Orders.] As for those orders of good and bad devils, which the Platonists hold, is altogether erroneous, and those Ethnics boni et mali Genii, are to be exploded: these heathen writers agree not in this point among themselves, as Dandinus notes, An sint [1157]mali non conveniunt, some will have all spirits good or bad to us by a mistake, as if an Ox or Horse could discourse, he would say the Butcher was his enemy because he killed him, the grazier his friend because he fed him; a hunter preserves and yet kills his game, and is hated nevertheless of his game; nec piscatorem piscis amare potest, &c. But Jamblichus, Psellus, Plutarch, and most Platonists acknowledge bad, et ab eorum maleficiis cavendum, and we should beware of their wickedness, for they are enemies of mankind, and this Plato learned in Egypt, that they quarrelled with Jupiter, and were driven by him down to hell. [1158]That which [1159]Apuleius, Xenophon, and Plato contend of Socrates Daemonium, is most absurd: That which Plotinus of his, that he had likewise Deum pro Daemonio; and that which Porphyry concludes of them all in general, if they be neglected in their sacrifice they are angry; nay more, as Cardan in his Hipperchen will, they feed on men's souls, Elementa sunt plantis elementum, animalibus plantae, hominibus animalia, erunt et homines aliis, non autem diis, nimis enim remota est eorum natura a nostra, quapropter daemonibus: and so belike that we have so many battles fought in all ages, countries, is to make them a feast, and their sole delight: but to return to that I said before, if displeased they fret and chafe, (for they feed belike on the souls of beasts, as we do on their bodies) and send many plagues amongst us; but if pleased, then they do much good; is as vain as the rest and confuted by Austin, l. 9. c. 8. de Civ. Dei. Euseb. l. 4. praepar. Evang. c. 6. and others. Yet thus much I find, that our schoolmen and other [1160]divines make nine kinds of bad spirits, as Dionysius hath done of angels. In the first rank are those false gods of the gentiles, which were adored heretofore in several idols, and gave oracles at Delphos, and elsewhere; whose prince is Beelzebub. The second rank is of liars and equivocators, as Apollo, Pythius, and the like. The third are those vessels of anger, inventors of all mischief; as that Theutus in Plato; Esay calls them [1161]vessels of fury; their prince is Belial. The fourth are malicious revenging devils; and their prince is Asmodaeus. The fifth kind are cozeners, such as belong to magicians and witches; their