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 Authors 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 rendered 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 Less, 1658.   

TO THE HONOURABLE, THE Lord Cholmley, Lord Viscount Kell, etc.  
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 Innocence: 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, unless by your permission). The first is, your unbounded Goodness; 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 Authors, 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 myself) 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 several Originals, must necessarily (for the communicative quality inherent in all truly noble and generous dispositions) wish they were accommodated to the apprehensions of inferior capacities.  
I shall not trouble Your Honour with what Motives I had for exposing this Work to public 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 Public, than their own private, advantage.  
It being a Stranger, needs the more Encouragement. Besides, being ushered 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 Courtesy which I hear every where extolled, 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 myself,  
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 Silvius.  
Agatinus.  
Alexander ab Alexandro.  
Antonius Beneventus.  
Antonius de Turquemada.  
Apollonius.  
Apuleius.  
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.  
Ovid.   

P.  
PAschasius.  
Paulus Aemilius.  
Paulus Diaconus.  
Paulus Grillandus.  
Paulus Jovius.  
Pausanias.  
Petrus Ciezus.  
Petrus Mamorius.  
Philippus Melancthon.  
Philostratus.  
Platina.  
Plinius.  
Plutarch.  
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 Fantasies and Apparitions, with the various sleights and cunning delusions of Devils.  
MArcus Brutus and Cassius, who had murdered Caesar, came together to Sardis, where it is reported, Brutus was accosted with a horrible Vision. He was a man, naturally very watchful, 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 careful and intent concerning the prosecution and event of those affairs, that, having first (for a short space) refreshed 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 business before, he betook himself to his study until 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 wont lustre, the Camp being in a deep silence. Whilst 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 bigness stood by him, without speaking one word. Brutus, not without some reluctancy, asked him, What Man or God art thou? or what is thy business 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 voice; 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, whilst he prepared for a second fight, wherein he was conquered, after he had been Victor in the first; In the night (as the story says) the same Vision appeared again to Brutus in the same shape, not speaking a syllable, but so vanished. Plutarch 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 asked who he was? answered, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i.e. thy evil Angel, or Genius. Being at last affrighted with so horrid a presence, and so evil a name, he called in his servants, and questioned them, whether they saw one of such a dress 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 enjoined 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 Syracuse, after the Syracusans were made free, and a little before he was slain by Calippus, as he sat by chance in his Porch in the evening full of careful thoughts, heard a sudden noise; and looking about him, (it being yet daylight) he saw a huge woman, in face and habit nothing differing from a Tragic fury, sweeping the house with a Broom. He, very much terrified, called his friends, and acquainted them with the sight, and entreated them to stay and lodge with him that night, for he should sink under his terror, 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 cross, became so sorrowful and enraged, that he precipitated himself from the house top, and so perished. Plutarch in Dione.  
ALexander the third, King of Scots took to Wife Joan Sister to Henry the third, King of England; which Joan died without issue: after which he married Margaret, daughter of the same King Henry, who bore to him Alexander, David, and Margaret; All these died; yet the King not altogether despairing of an Heir and Successor of his body, married the third time one jola, daughter of a Knight of Draconum; whilst by night they were celebrating the Wedding Feast, he saw the likeness of a dead Man follow the Dance. The same year the King was knocked off his horse and slain. Hence arose all that sedition and destruction which blasted that, formerly, flourishing Kingdom. 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 die. 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 die: But it fell out otherwise, for she recovered; but another of the family which was well, died suddenly. They report, that this old woman, whose Ghost is now seen, was formerly very rich, and was by her own Nephews murdered for her money's sake, and hacked in pieces, and thrown into the Privy, Cardanus, ibidem.  
Antonius' Urceus Codrus, a Grammarian of Brixia, the very same night he died, thought he saw one of a huge magnitude, a bald pate, his beard hanging down to the ground, fiery eyes, carrying Torch's in both hands, and terrible all over, and he spoke 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 skipped 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, snatched his Sword and Buckler, each of the Nurse's great Tapers, into the Hall they come, which was near adjoining to the Chamber, where all things were close. The young man comes back with great admiration, the small Infant, which was well in health, died the next day. Cardanus de Rerum varietate, lib. 16. cap. 93.  
When 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 spoke unto him, Thou art Ruffus, which shalt shortly come vice-consul into this Province. He being hopefully advanced with this prodigy, 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, asked him what he would give him, if he told him that which would free his mind from all manner of sadness. 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 Enemy's hands, he should then recover the Kingdom of his Ancestors, and when he had conquered 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 mindful 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 kingdom 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 business, and could by no persuasion be made pliable, Paulinus a devout man, which by long entreating 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 Prelate's feet, and was with his fellow Christians washed in that holy Fountain. Anno 627. Polydor. Lib. 4. Hist. Angl.  
MAcchabaeus Cousin German to Ducanus King of Scotland and Banquho Stuart a valiant man travailing through a forest 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, Methinks you are something unkind whosoever you are to prefer this man not only 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 thyself) 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 fancy: 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 only Son Fleanches to a Supper, by that means projected both their deaths: but when they had slain the Father, the Son, by the darkness of the night, made an escape. At length Macchabaeus was slain by Malcalmus the third Son of Ducanus and after many Generations the Kingdom fell into the hands of the Successors and Gran-childrens 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 wandered alone espied a company of Nymphs in a certain Den or covert, who promised him all good fortune, but withal 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 success) he chanced to light upon the same Vision; when he sadly bewailed to them his adverse fortune, and the sadness of his condition; nor would he cease his complaints until they had made him a promise of better success. The Nymphs told him (though he should seldom come off victor yet) that he should lose no more men than 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 played most sweetly) he got from them a most glorious Belt, and the powerful 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 civil 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 shepherds, many Soldiers, and amongst them some Trumpeters flocked to the Bankside to hear him, one of their trumpets leapt from him into the River, and with a very shrill voice began to sound an alarm, and so passed to the other side. Then Caesar said, Let us go, since the wonderful signs of the Gods and the wickedness of our Enemies thus invite us: The lot is now past, Sabellicus l. 7. Enead. 6.  
PElopidas, General of the Theban Army, (whilst 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 Lacedæmonians: and their father (who long before for that he had not revenged so horrid a crime, cursing the Lacedæmonians, killed himself upon the tombs of his daughters) told him, If he would conquer the Lacedæmonians, 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 neighed, 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 Lacedæmonians received that memorable overthrow of Leuctria by Boeotarchus and Pelopidas. Plutarch in Pelopida.  
WHen Gennadius the Chief of Constantinople, under Leo the Great Emperor, 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 forced away by his making a cross, answered him thus in the voice of a man; That as long as he lived 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 Emperor died, 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 Governor, who also merited the name of Matthaeus the Great, when Sun was set, an armed horseman appeared to him far bigger than the shape of man; when many for an hours space had beheld it, it then vanished away, with great terror to the beholders. Likewise three days 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 Alps in Italy, they met a man bigger than 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 replied, 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 Courtier's scoff at them; but they standing stiff in their errand, were cast into prison, and being put upon the wrack, they showed 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 Bishop's Writ (as they term it) very long, fastened with small instruments of brass. The words whereof were these; O, O, O Ludovicus, take heed to thyself, For the Venetians and the French have conspired to ruin thee and thy offspring. 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 strangeness 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 laughingstock, the Prince refrained this superstitious prodigality, and sent home the Merchants again. But in a short while after he was unthroned 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 possessor 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 son 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 spoke to him, although in great fear, to bid his son to come that very next day into the same place; for he would tell him of a business 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 bade him tell him only this, That twelve years being expired, and one month, the day likewise being particularly set down, he should be no longer Governor 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 Father's evil Angels suspected, Philippus his Soldiers, Captain of the City Mediolanum, (with whom he had made a Covenant, and therefore feared him not) the trenches being hard frozen, scaled the Walls, and with ladders took the City and its Governor. 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 adjoining to France, a great company of dogs whirried up and down in the Air, and after them flocks of divers kinds of beasts, and as it were many footmen, first of a slender harness, than pikemen and other weaponed 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 dreadful 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 ruin, destruction, and misery to follow after, which the fates had necessitated; and so it came to pass. Alexander lib. 3. cap. 15.  
AS Sigebertus' reports in his Chronicle, Antiochus by a Divine hand of Judgement 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 liberal 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 persuade 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 journeying 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 ask 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 than any ordinary man, with a very long beard and hair, and blacker than any Crow, so that he might seem to be Vulcan himself, had he been lame; He without any more compliment, asked 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 pass there. Then said this unknown Architect, Although you little credit my words, you shall shortly know, and your eyes shall bear you witness, 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 died in the place; but with much ado he got back to the Town full of horror, and according to the custom procured a Priest, was confessed, 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 Sunrising, insomuch, that the Clergy and people of Catana were so struck with terror, that they all ran to the Church of St. Agatha, to implore divine assistance, from whence the voice of their prayers, and excessive weeping, with their doleful 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 Sicily together, and went into Persia to see King Cosroes; of whose fame and virtue 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 seemed to haunt one of the retinue, saying, Do not inter that unburried corpse, 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 corpse lay in the open field. Agathius lib. 2. seems to speak of it, among his Greek Epigrams, 

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Let this unburied Corpse no burial 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 imposed 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 Devil 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 Emperor 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 Conqueror, 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 amazed; the Devil saith unto him; Know Martin, whom thou adorest: I am Christ, I am going to the Earth, I would first make myself known to thee. Here when Martin replied not, he saith again, Martin, why dost thou doubt to believe in me, seeing thou seest me? I am Christ. Then he being taught in God's 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 Inn after Supper, he much wondering 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 household looked if they knew any of them. They saying they were all neighbours, every body's house being searched, 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 Scholar of the Philosopher Demetrius, a very handsome young man, when he went to Cenchraea by Corinth, he met the shape of a strange Maid, beautiful 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, cried out, that she was one of the Fairies, whom some call Hags, 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 terror of all the standers by; bade 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 Governor of the East; Julianus being in great hope of compassing the Empire himself, sought throughout all Greece for Soothsayers and Wizards, and consulted all he could meet with, about the success of his designs. 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 Devils, 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 Cross, whereat the Devils suddenly vanished, as minded of the victory of our Lord Jesus, and their utter rout and ruin thereby. Then the Conjurer reproved Julianus for being so timorous: But Julianus, highly admiring the power and virtue of the Cross, cleared his mind of the conceit of running after wizards, by this consideration; That the Devils would never have fled at the sign of the Cross, 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 outrun 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 rolled 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 days gave up the Ghost. Cardanus de Subtilitate.  
A Certain Lacedaemonian 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 befell 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 busy at some Smithy-work he had in hand, there appeared to him a most beautiful and adorned lady tempting him to lust, whereat he snatched a hot Iron from the fire, and ran it into the face of the lustful 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 forced to take up with lodgings haunted with evil spirits, and at midnight when the Devils began to bray, bleat, howl, 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 Emperor 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 Innkeeper and Charitus, fell in Love with one Machates, one of her Father's lodgers, which her Parents very much misliking, she broke her heart with grief, and was buried with public solemnity. Six Months 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 business to her Parents, who the next day came and found their daughter with their Guest, whom they embraced with most passionate acclamations, whilst she spoke to them in this manner. O Father and Mother, how unjustly do you envy me the happiness of being two or three days in your house with this your Guest, without doing any evil 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 corpse again, and when they had carried her publicly to be seen, they declared the whole story to all that came flocking into the Theatre. The grave was found open and nothing therein, but the Iron Ring, and the gilded Cup. The Corpse by the advice of Hillus the Soothsayer, 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 lustful embraces by a Devil 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 carnal copulation, she making an ugly howling noise, like a spirit as she was, and a Phantasm, vanished 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 skilful in swimming, who about twilight in a Moonshine 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 fellows that intended to drown him. He spoke 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 hugged a phantasm; he being horribly affrighted, drew his sword, and threatened his Wife, that he would murder his son which he had by her, if she would not speak, and make her original known. Alas poor wretch, saith she, thou undost a commodious Wife, in forcing me to speak; I should have continued with thee, and should have been beneficial to thee, if thou hadst let me alone with my commanded silence▪ But now thou shalt never see me more. And immediately she vanished. 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 Parent's 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 persuaded and enticed their daughter to this lewdness, within three days after, the damosel having given them notice thereof, that he which ravished her, was with her; having therefore unlocked the doors, and set up a great light, coming into the Chamber, they saw an ugly foul Monster, of such a fearful hue, as no man can believe, in their daughter's 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 disciplined, all the rest being scared away, and amazed, 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. days 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 traffic into Flanders, there arose such a violent wind, that the sails, mast, tackle, and all were broken, and the ship also was tossed 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 churlishness of the Heavens, (for it was about the Summer-Solstice) when with loud cries they did not attribute it to the Stars, but to the wiles of some evil Devils, they heard a voice from the lower part of the ship, of a woman miserably complaining of herself, 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 forced 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 goodness of God might escape safe. A Priest coming to the woman bewailing herself, 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 wickedness, 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, etc. In the midst of the Priest's exhortation, when the perplexed woman with many sighs and groans was deploring that heinous 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, smoke, 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 called 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 than 40 years, with another spirit, which appeared like a woman, and called her name Florina. Utramque historiam Cardanus recitat. lib. 15. cap. 80. de varietate rerum.  
JAcobus Ruffus writes in the fifth Book, the sixth Chapter of the conception of men, that in our time Magdalena, a Citizen's 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 glass, hair, wool, stones, bones, iron, and many such like.  
A Certain Merchant's Wife about 6 or 7. miles from Wittenberg, 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 Magic of Theophylact his Nephew, who had been the Scholar of Sylvester the second, long since Pope, came to be Pope; He was head of the Church 11. years. After his death, he appeared 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 Magic, wherein he was always accounted famous. He called 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 Hermit seen near the Mill, of a terrible shape; for in his body he was like a Bear, in his head and tail like an Ass: 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 vileness.  
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 villainies, and by the common people's ignorance was honoured 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 supped 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 crushed 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 reigned ashes, so that Constantinople was in great fear, fire fell from Heaven, and a most grievous plague mightily increased for the 3 hot months, 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 one's door, with a javelin which he had in his hand, so many died 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 Palestine, 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 perplexed 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 doors; 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 Sepulchers in the City and Suburbs being filled, 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 threatened him, as he himself afterwards told his Physician Elpidius: With which representation he was so affrighted, that at that time going to bed, he was always saying as long as he lived, That image amazed him.  
THe Castrobians report that Aristeus Proconnesius, the Poet, going into a Fuller's 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 spoke with him. Whilst he endeavoured to confirm it, all the neighbours were in a readiness, having all things convenient to carry men forth. The house being opened, 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 Apollo's Altar should be erected, and called by the name of Aristeus Proconnesius, etc. Herodotus lib. 4.  
ONe Leonard at Basill about the year of Christ, 1520. one of no ingenuity, and who stammered in his speech, he was commonly called Lienimannus. He, I know not by what skill entering that vault which opens to the City Basill, and going further than ever any yet could, tells of strange and wonderful sights. One going down into the Cave with a lighted Taper in his hand, said that he must first pass by an Iron gate, than 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 Mastiff Dogs, who with their horrible barking scared away all that came near them. But the maid restrained them. Then untying the bundle of keys about her, she opened the chest, and took out all kind of moneys, Gold, Silver, and Brass, whereof by the Virgin's 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 direful imprecations long since devoted hither, and transformed into such a Monster; but she was sprung from a royal 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 overmuch joy of her hoped- for liberty, that he was afraid, that she would tear him in pieces alive. In this interval of time it so fell out that his Nephews bringing him to a bawdy-house, he accompanied with an Harlot. 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 Diabolical phantasm? but yet verily that ancient Roman coin, which he brought out of the Cave, and made sale of, to many of our City, do plainly show, that some treasure was hid in that hollow place, which some covetous Devil hath in custody, just as the evil spirits, to their own great peril, 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 men's 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 Diocese of Colony there is a famous and great Palace, which looks over into the River Rhine, 'tis called Juvamen, where many Princes in former times being met, suddenly there came to them a small Bark, which being fastened to her neck, a Swan hall'd along with a silver chain. From thence a young Soldier not known to any of them skip't forth, and the Swan brought home the ship. Afterwards this Soldier married, and had children: At last remaining in the same Palace, and beholding the Swan coming 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 ancient Tower, named Cygnea, on the top whereof the picture of a Swan is whurried to and fro) most bravely wrought, do they derive the ancient 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 strokes 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 wellarmed, fell upon them that had no weapons very violently, and slew a great number of their army. And for this successful event they erected an Image to Diana their Protectress. Pausanias' in Atticis.  
IN the Battle of Marathon against the Persians, a certain rude, and rustic fellow, both by shape and habit, helped 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 only, 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. Plutarch, in ejus vita.  
WHen the Persians under the command of Xerxes, went to Minerva's Chapel, which is before Apollo's 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 Minerva's Chapel gave a great shout, rejoicing much. The Barbarians fled, those of Boeotia made known their ruin. And they which remained fled straightway to Boeotia reporting that they saw two huge armed men following after them. The people of Boeotia 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 Minerva's, 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 fixed in Minerva's Temple porch, to which the Barbarians brought them. Herodotus lib. 2.  
Whilst the Greeks were fight against Xerxes at Salamin 'tis rumoured, 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 Grecian ships: they did suppose that they belonged to Aeacides, whom before the battle they had humbly implored. Plutarch, 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 manchild came to the chief officers of the Eleans and that she said when she told them 'twas her child, that she was warned in a dream that he should be put to the Eleans as a Soldier to fight on their side, the Generals took order that the naked Infant should be ranked 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 battle 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 conquered and subdued their enemies, never appeared more. The Victory in the same instant it was obtained, was published at Athens, Lacedaemon 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 itself 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 only in a wrestler's habit, in comparison of the rest, forced 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 Tarqvinius, going to Rome, as the report goes, that Castor and Poll●x were seen in the battle, 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 Roman 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 dictator, 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 Roman 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 doubtful, 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 enemy's 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 Enemy's Garrison, and the Lucani and Brutii to defend their own, thus they stood doubtful to encounter. But he again by the instigation of his harness, 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 suppressed, 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 Soldiers, crowned with laurels with great jollity. Valerius lib. 1. cap. 8.  
EMpusa or Onocale, an evil ghost, sent by Hecate to them that are in distress, because she can transform herself into divers shapes, thence called so, because it goes with one foot, the other is made of brass, or is an Ass' 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 Ox, now a Mule, another while a very handsome woman. Where is it? I'll 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 Brass. Suidas.  
IN that Lybia which encloseth the Syrteses, sometimes and most of all in a calm season, do appear shapes of several living creatures in the Air, some of which are still, some stir: and these sometimes fly from one, sometimes follow after one, but all of a large stature; they terrify 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 Apollo's Oracle, they were charged to bury the relics or remainders, if they found any, and moreover that they should fasten that representation of a Goblin, which was made of Brass, unto a stone. Pausanias' in Baeoticis.  
IN Parnassus a hill of Boeotia dedicated to Apollo, Bacchus his feasts are every other year solemnised, 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 Music 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. Near it, was a chapel beset with Olive trees dedicated to one Polites, Ulysses his associate. This man, because he was affronted by the Barbarians, was very ireful 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 possessed 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 show the Locri. He encountered with Polites, and returned 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 unlawful 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 killed, and for that very fact his Goblins, (unless 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 suppressed, 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 gardiner's were haunted and disquieted with spirits. And they said in that house where he died they were every night affrighted until the house was burnt to the ground. Suetonius.  
NEro murdered his Mother Agrippina, finding out, and severely chastening him for what he had said and done. But he was always after troubled in Conscience for that wicked act, although the Soldiers, 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 entreat 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 profane were summoned by the call of the Cryens. Suetonius.  
OTho the Emperor (when Galba was slain) beginning his reign with tortures and terrors, 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 pacify and assuage 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, muttered and mumbled: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Suetonius.  
Zonaras' relateth out of Thracesius, Isaacius Comnenus the Emperor hunting about Neapolis saw a wild boar of a fearful aspect, which (loosening his horses reins) he followed, 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 brightness like lightning, so dazzled the Emperor 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 fisher's boat into the King's 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 evil spirits, so that the servants and brute beasts were grievously tormented: being therefore necessitated by this Domestic 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 administered 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 carried a hatchet with him, wherewith he cut down trees, to carry home as he returned; Upon which the Devil in the shape of an Angel 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 coming towards him, and saluting him, to be the Devil, presently killed him, and on the other side, the Devil instantly throtles the Monk.  
UNder the Emperor 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 Rhine meet, a country town commonly called by the name of Camontus, quasi caput montium, the highest mountain. There in the year 858. a straggling fugitive spirit did many strange miracles, and played many juggling 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 doors. Anon in the shape of a most pestilent and wicked genius, lying lurking in corners, and Prophesying, discovering robberies, most infamously branding all manner of delicts, and stirring up strife and contention among them. By degrees he burned 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 bragged 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 satisfy his neighbours, carried a hot Iron in his hand, and receiving no hurt thereby, he approved himself guiltless, yet nevertheless his corn being cocked up in the fields; This wicked and forlorn creature burnt down his dwelling house; And when he persisted daily more and more spiteful, the Townsmen bring the cause before their Governor, or Bishop. The Priests were to purify 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 enchanted with divine hymns, and by prevalent prayers conjured, was at last bushed, 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 myself under one of their surplices, and heard him by name to take notice of him, who the night before through my persuasion lay with his host's daughter. When this relation was done, making a great howling, the Ghost departed from those quarters, and vanished up into the Air. Sigerbertus Chron. Hirsaug. Antoninus, A●entinus lib. 4.  
IN the Northern parts, there were nightwalkers, that used to enclose and strangely to disturb the field-keepers, looking to their charge, with prodigious and wonderful sights of divers kinds, the inhabitants thereabouts called this nightly sports of Monsters, The Elves-daunce: of whom this is their opinion, that their Souls, who were inclined to carnal 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 man's 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 grass 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 Newcastle, because built with admirable and rare workmanship, insomuch, that 'tis doubted, whether by Nature or Art: For 'tis situated on a round mountain, having only one ingress, and another egress on the West. This by a great piece of Timber, fastened 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 relish. 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 governor's of the Castle or any Soldiers are near death, there appears one in the nighttime 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 Arctic 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 error, till their spirits vanish away. The inhabitants of the place do much prognosticate the destiny of their Rulers and Governors, 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 seemed to be disquieted, but dare not all come forth into open battle. 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 broke out upon them, and threw wild fire among their works and Cottages, which were covered with straw and reed, which quickly dispersing itself 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 God's permission vexed and perplexed 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 compass their design. Cromerus lib. 3. Histor. Polon.  
IN the Country named Cracoviensis, at a very spacious Lake, by reason of the disturbance of some evil 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 expel 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 only, the one of them an ill-shaped terrible Monster with a Goat's 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 distempered 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 days, writes of Alexander, that he had an intimate friend of an undoubted credit, that took upon him the care of his friend's funeral, and as he was going from thence to Rome from whence he came, night drawing on, he turned into the next Inn in the road, and there being very weary, he went to bed. And being all alone, and not as yet settled to sleep, he said he saw on a sudden the similitude or likeness of his friend which lately died, coming ●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, pulled 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 unusual aspect, and taking up his clothes, presently rose out of bed, and putting them on, and his shoes, went away, and was never seen again. This good man being thus affrighted was deadly sick, and even at death's door. To that which hath been already spoken, he said likewise, that when he was struggling 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 wandered far out of the way, by reason of many turnings and by-places, so that they saw no ploughed or Arable ground, but only Woods, Groves, and inaccessible places were in their sight, and solitude itself was enough to terrify them, the Sun therefore approaching the Western circuit, being weary by their hard travel they sat down together, and within a while they thought they heard a man's tongue, which going after, on the next hill they espied 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 signs to them, had almost persuaded and enticed them to them, but in that interim greater than these appeared of an immense bulk and stature of body, far exceeding man's, 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 Inn where they lodged.  
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 wonderful to be related befell him, averring and confirming the truth thereof by many sufficient testimonials, (viz) that when he lodged at Neapolis with his kinsman and acquaintance: at midnight 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 Devil and one of his Furies, laying violent hands upon a youth in the roadway crying out, and struggling with them; he poor man run to him, when he came near him and got good hold on his doublet and hand, and along time pulling and tugging with them to no purpose, at last he called 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 timorous and horribly affrighted, that he knew not what he did, believing always he saw that spectral before him. In fine when he came to himself, he told the whole story from the beginning 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 Cloisters in the Mountain of Lucania, he discoursed with many, and after many hard speeches, and brabblings 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 straggled 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 Channel whereof were many obscure and dangerous gulfs. Whereupon Monachus, that he might the better pass over, pulled off his shoes, the other was very earnest with him to get upon his shoulders, and he would carry him over. He yielding his assent, got fast about the others neck, that went into the Ford, and espying his feet not to be like other men's, but of a foul and ugly shape. Taking notice thereof he was terribly affrighted and called upon Providence for help, which when he heard, he said, presently that ugly vision vanished quite away, with a querulous noise, and so strong a whirlwind, 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 unless he had foreseen it, he was persuaded that this devil would have cast him headlong into the deepest gulfs 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, illbred, and of a wicked life, had upbraided, taunted, and defamed his father, and being therefore tossed and troubled with these furies, he calls on the Devil, 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 Devil like some sour looked fellow, of an uncompt beard and locks; and an old decayed vesture, who keeping him company, demands of him the cause of his sadness and trouble, he replied that his father and he had some words, but he had resolved a wicked design on him. To whom the Devil 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 Inn they come at, and together they lay, the one being fast asleep, the other awake was saying his prayers. Whereupon that most ugly Diabolical fury broke forth the chamber with such might, noise, and violence, that he pulled down the rafters, top of the house, and broke all the Tiles. This young man being affrighted, and almost killed at this sight, repented him of his forepast life and vicious course, endued 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, asked 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 harmless, or fierce and cruel ones, the harmless may be termed Lar 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 Lar, 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 rolled down the stairs, (by which trick his father gained much) it being always 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, seldom appearing to any other. And not differing from those, they call Trullae, who in a counterfeit habit, as well woman's as man's in many other nations; but chiefly among the Suionae. Now they which are cruel, 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 puff 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, situated 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 forced 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 imitators of men, for they show 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 dwarves, 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 gravel, but they never hurt them unless by jeering or railing they provoke them. They are chiefly seen to work, or haunt those Caves out of which metals may be digged or at leastwise they hope so. Therefore these labourers are not frighted from their work, but hereby promising themselves good success, they are more cheerful, and work more eagerly, wishing for them.  
THeodosius the Emperor, having spent and exhausted his treasure by continual Wars, imposed a new subsidy upon his Cities, only the city Antioch refused to make payment of it: and not only so, but having made a mutiny, the people in a contumelious manner, drew up and down the City, the Image of Placella the Empress (though already dead) fitting and fastening a rope to her feet. Which villainous act the Emperor, as well he might, took so heinously, that (unless being persuaded by the entreaties of D. Flavianus the Bishop, and the authority of D. Ambrose, he had been 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 Air, huge and very great, of a most dreadful and fearful countenance, which running through the streets of the City in the Air, beat the Air 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 Governor of a City, which most proudly and covetously domineered 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 Master's greyhound, whereof he was wonderfully careful, that he thought for it he should be put to death. When the Governor 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 days came they who were willing to observe his commands, as they used to do, the prison door being fast, and as well the doors 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 symptom of his escape to be seen, they brought the news to their Governor: which seeming to him incredible, he was strangely amazed. Within three days the same doors being strongly barred, that very same he, which of late was deputed to prison, every one being ignorant thereof, was again forced 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 infernal crew, that since he could not endure the ugliness of the Prison, he was grown desperate, and being afraid of his doom, not knowing what to do, he called to an evil spirit, that he would be helpful to him, and release him out of that ill-favoured dungeon. A little while after the Devil 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 infernal 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 darkness and miseries, loathsome and horrible corners, their Kings and chief Rulers, were tortured, covered, as 'twere with thick darkness, and tormented with the burning lights of furies: he saw also the Bishops with their mitres and robes, richly adorned and beautified with gems, and many other wretched effigies of all sorts, ages, and ranks, afflicted in several habits, lying along in profound and deep gulfs, punished in eternal torments, and their damned wickednesses everlastingly tormented with grief and woe, amongst whom he had noted many which he knew in their life-time, 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 business he had there, and what he expected there. He making answer, that his country was by hard duties and rigid government enthralled, was charged, to tell the Governor, and bid him have a care, that he did so no more, and that he should not oppress his subjects by burdensome 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 mutual agreement, which they made when they were Soldiers together, whereof no body knew; which when he had readily declared and recited not only what was said and covenanted, but every word, and their promises, whereby they were both obliged to each other: the governor 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 disclosed 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 ways punished, that went in rich apparel, and vestments of Gold; he replied, with everlasting burning and amongst the greatest torments they were with continual woe oppressed and tormented, and that which before glittered with Gold and Purple, was now all flame and fire. He willing to make trial 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 poison. St. Anthony's fire, or some other mischief, that seemed to spread itself 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 always musing, seldom spoke a word (though oftentimes asked). 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 spoke to him, weeping for his ugliness, and the man's Idea so deformedly altered; he had scarce time to dispose of his substance, and to give good counsel 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, broke forth in stature like a child, but in Wisdom a grave and discreet Senator, and spoke to him that held the Plough, he being affrighted, cried 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 days all Hetruria was assembled into that field. All hearing this child, that he spoke 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 Etrurians made most and chief account thereof. Franciscus Petrarcha.  
DRusus made Consul 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 ways, 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 hastened to the King's Court, and in the middle of his journey he was better certified concerning the King's death. Vincentius lib. 24. cap. 71.  
ADrianus Patricius being sent from Basilius the Emperor against the Carthagenians had in Peloponesus some Ships in their station. On a certain night the shepherds heard those spirits that haunt thereabouts speaking one to another, and saying, That the day before the Sicilians or Syracuse were taken and destroyed. This rumour went up and down from one to another, and at last it came to Adrian, who calling the shepherds 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 shepherds bring them to the place, where making enquiry of the spirits, and what they were doing, he heard them say that the Syracuse were taken. Cedrenus.  
ONe Polycritus an Aetolian, made by the people chief governor of Aetolia for three years, married Locrides for her virtue 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 Hermaphrodite, a wonderful 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 spoke to the Citizens which were amazed at this spectrall, and at first by entreaties, then by threatenings, demanded the Infant to be restored to him. Some denying, others not consenting, Polycritus being very angry snatched up the Infant, and making many of them run away, as if he was mad he mangled and tore it in pieces. The multitude cried 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 child's 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 battle 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 slashed 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 groan and entreaties, he desired them to bid Pompey come to him as soon as he could, for he was lately set loose from the infernal 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 itself discovered Satan's mock. Caesar with the Gods above, being victor, 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 news. Suetonius faith that they meeting him as he came home out of the country, bade 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. Plutarch in Aemilio.  
THe Devil having transformed himself into an Angel 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 misled you, that you would go from the service of God? Do not do thus, but be constant in those things you have learned, 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 inquire of him, what famous everlasting Mansion that is, which he promiseth you; which if he cannot show you, send messengers of both sides, and I will be their leader, and will show them that Golden house, and most beautiful Mansion, which I promise: Rathbod. being very careful, related all to his Vulfrannus, who told him: that these were mere delusions of the Devil. The Commander answered that he would become a Christian if he would show him that famous Mansion. They presently send one of Frisia on the behalf of the Governor, 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 spacious way, and places they knew not, saw a way adorned with divers kinds of Marble bravely polished, 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 wonderful magnitude. Then spoke 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 Devil, let them perish instantly. And signing himself with the sign of the holy Cross, their leader was transformed into a Devil, and the Golden house into mire and dirt. But the messengers were staying in a fenny and thorny place, and in three day's 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 Milan, 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 fearful clamours, whereat the two keepers being raised, they ran to see what the matter was, and they espied two evil 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 corpse 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 days 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 Cross; to the Mountain he goes, and adjures all that came forth, by virtue of the holy and undivided Trinity, to tell him their names. To whom one of the company said, We are Phantasms, and no living Soldiers, but only the spirits of Men, sometimes warring and fight 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 asked 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 blood of Christ, and this we beseech you to do. When they had thus said, the whole company, as 'twere with one voice, cried out, Orate pro nobis, orate pro nobis, orate pro nobis. And presently they all vanished into fire, and the mountain itself flamed mightily. Chronicon Hirsaugiense.  
IT is reported, that a Ghost presenting itself 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. Plutarch 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 threatened death to him. Sa. bellic. lib. 1. cap. 4. And when Annius Tacitus was Emperor, these were the Prognostics of his death. His father's sepulchre opening of its own accord. Likewise his Mother's Ghost which was long since dead, appeared to him. And his brothers spectrall with great horror, in various shapes and places. Fulgosus Lib. 1. cap. 4.  
COnstantius the Emperor being converted from the Persian war to quiet Julian in France, and in a great quandary, not having so good success 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 bosom, 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 Protector 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 dreadful, 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 spacious, and also very famous for divers, and most specious Ornaments: which when the Praefect of the East, with the two Tribunes entering the City, would have demolished, upon the serious survey of it, they found it to be so firmly worked, and of such huge and solid stone, that they thought it impossible to ruin 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 fireworks, a black Devil appeared to him, and restrained the natural force of that Element. Which when Marcellus understood, he went into the Temple, and praying most earnestly to Almighty God, repelled the Magic of the Devil, 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 huspiled 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 terror 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 encumbered with the Visions of their dead friends. At this time they are less infested, and have less 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
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 natural 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 principal or only 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 household affairs as formerly, and bore 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 than becomed a sober Man, she went from the bed to the cupboard, 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 lie 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 (says he) I am thy evil Angel 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 Cross, and holy Charms, and Verses, the evil 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 courtesy, 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 Precedent 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 join himself to travellers 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 straight thorough the woods: whom as soon as he hath led into the most pathless 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 Devil, who having taken to him the shape of a Monk, plays 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 amiableness, whom one of the fishermen, or Sailors 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 Countryhouse at Wittenberg, and when for his pleasure, he road forth to hunt the hare, a Hare of an incredible bigness, 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 shower, and presently his horse fell down dead under him, and the Hare vanished into the Air. This was a truly Satanical 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 only 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 less gorgeous in their apparel then himself. He brought a Fiddler, and a Piper, made Banquets, called Dances, and all under pretence of marrying the daughter of this good Man, a very virtuous Maid. He affirmed, he was born to Noble Parents, had immense Riches, Castles, Farms, Towns, and many of them in Foreign 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 than the exposition of holy writ, therefore they would entreat them to be no more troublesome to them, with discourse of that nature. By which the Master of the house found what diabolical spirits they had, and being now well armed against the snares of the Devil, he said to his guests Avaunt, or depart, O ye wicked Caitiffs, you shall have nothing to do with me nor mine, we are Baptised and Redeemed by the precious Blood of Christ, and he will defend us against your Diabolical machinations. At these words, this devilish 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 tightly cooked, and they refusing to come, he grew so extreme 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 Music, not knowing what Birds note it should be. Entering 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 died. 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 Serpent's 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 Inn, 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 Noblemen 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, threatening with a loud voice, that he would burn the City. Which did not a little terrify 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 God's 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 prelatical 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 readiness paper and ink, would set them all down. But when the old Man by God's Word; mightily opposed the Devil's demands, and yet he would not desist from his importunity, at last saith the old Man, Since you press 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 Serpent's 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 snatched off the horse into the air 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 Inn, 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 bigness of a Man, but in the form of a dog, that breathed upon them, that were to die, as if he smelled on them. And 'twas seen by many, upon whom it breathed not, and they did not die that year. They called it the Index of a Funeral; They which feared death was coming upon them, hastened by Idolatrous Mass to get relief and salvation. Thus Satan brought Man to Idolatry.  
NOt far from Torga, one born of a noble lineage, walking over ●he Fields to refresh himself, met one in the habit of a Knight or Gentleman (but it was the Devil) 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 conveys 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 wondering, asks who it was that carried up his horse thither: that good servant answers, 'twas he that so carefully performed his Master's commands. Then were they constrained to let down the Horse again, (being fastened 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 servant's 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 persuades 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 Air. He being amazed, cries out, O Eternal God, Whither am I a going; and immediately the Devil 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 Fens, and was bound with Fetters.  
CErtain Monks travailing with their Governor or Father, as they call him, inned with an Host, that had one of his Chambers haunted with an evil 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 evil 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 kitchen, 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 Cook's servant, that often vexed and troubled him, cross 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 Pope's Nuncio in the Council 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 bigness as was not usual, 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 cried 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 careless of Religion, Christian piety, and eternal salvation, that he did not stick to say, if he might always 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 Fiddlers 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 Devil, these spectrals were obvious to the eyes of men, that others might be terrified from that horrid impiety and ungodliness 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 sickles 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, ask of them who they were, and of what Country, and what they would have? To which they made no reply, but fell 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 Rhine, 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 Rhine. The Fisherman was obsequious to the Monk's 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 Rhine. These coming forth, the Ship was with a most violent and swift course brought back again through Rhine, 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 Rhine, 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 several kinds of hoods) were Shipped, passing straightway 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 itself 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 Council. There is one that describes these passages in an Epistle, that calls himself Suredabus Cancrinus, who also displays 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 Rhine, not far from Vangion.  
People, called Neme●es, enjoyed it; there  
Four Roman Generals entombed were.  
Caesarean coh'rts made it their seat of old,  
Whence the name Spira at this dayed doth hold.  
Here lived one who no noble birth could vaunt,  
Of a small fishing Ship, an occupant;  
In which when Titan had withdrawn his beams,  
He used t'deceive the Tenants of the Streams.  
Whilst he his Nets and Hooks did fit and trim,  
Of gliding Rhine almost upon the brim.  
Behold a shape presented to his sight,  
Of one he knew not in the edge of night:  
His vesture was (as Friars use to wear,)  
Such a black coul, his crown was shaved bare,  
The Fisher greets him at his wont rate,  
And asks him, What makes him abroad so late?  
He answered he was sent from far by's Lord,  
Desired him he would waft him o'er that Ford;  
That he might th'sooner gain the other side,  
Which courtesy he granted, ne'er denied.  
Now the night's near half spent, Boötes' wai●  
Had turned its course, when, in the virid plain,  
Behold five more in Hoods towards him came,  
Whom he saluted in good Fortune's name;  
And asked them, Whither they so late were bound,  
When night had finished half her constant round.  
One of the five replied: 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 pass the waters by thy means,  
And be not hindered by the swelling streams;  
So shall thy labour prosper at thy will,  
And so thy Nets the Pish shall crowding fill:  
He gave consent, and them his Boat afforded,  
Whereby his Ship they soon and safely boarded;  
But then (says he) who shall the fraught defray,  
One of them answered, We've no coin to pay,  
(Thou know'st) to th' people since we are so hateful,  
They seldom give us aught, but we'll be grateful,  
If once our fortune shall established be,  
we'll well reward thee for thy courtesy.  
He lost 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 overfilled with storming Southern gales.  
The waters roar, with rolling waves; now rain,  
Adds to the storm, and joins the Stars to th' main.  
The Mariner, with horror 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 hovered o'er the waves, my eyes  
Did see no Heron: when the Moon did rise,  
She was not black, nor pale, nor Phoebus' light,  
Abated of its lustre near the night.  
These words disturbed were, by th' storming rain,  
And by the raging waves o'th' foamy main:  
The Ship was near o'returned by the blast,  
The Waves had almost covered the Mast.  
The Mariner with stretcht-out hands to Heaven,  
Implored thence the divine aid. What even  
Thou wicked wretch, dost pray? (says one  
Oth' five) cease Sirrah, and let God alone:  
And then took up an heavy Row, which th' poor  
Unhappy Man had used to wield before;  
With which his shoulders he so basted o'er,  
That even unto death he beat him sore.  
At last the Devils wiles appeared; 'twas plain,  
There did no part o'th' fraud unseen remain.  
Their bodies vanished into the whirling Wind,  
Nothing was left but stinking smells behind.  
Then soon the Clouds were drawn, and day appeared,  
The Winds allayed and the weather cleared.  
Frighted herewith, e'en senseless he doth buy,  
With's Ship tothth' shore, and there onth ' Grass doth lie;  
Till Sol appeared, when by a neighbour swain,  
Unto his home he is conveyed again.  
When telling all to those his friends were by,  
Closed up his eyes, and so is said to die.  
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 o'th' Mountain shone,  
A traveller began 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 hue,  
Filled with Monks, which seven horses drew,  
Yoked in order; but one of the four  
Wheels, with the axletree, from the Coach were tore.  
The Coachman that did rule the reins therein,  
Had a most rueful nose, and visage grim.  
The frighted traveller stood whilst it passed  
By him, so found they Spectrals were, at last  
The Coach onth ' sudden, mounted into th' Wind,  
When fire and smoke did follow it behind.  
And the sad Omens of ensuing war,  
A noise as arms i'th' Air did clash and jar:  
He made return tothth' City, told it, and t●me  
It was made known by good authority.  
Therefore to you, wh' in other regions dwell,  
I thought my metre bound these things to tell,  
And had they wanted an Interpretation,  
I would have made it. Now the Germane 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 disjointed Wheel,  
This was the smoke and flame, This jointly we'll  
Commend unto our God; desire him lay  
These Tempests, he'll 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 rebuilt all anew, and endowed with a fair revenue). This Magdalena, I say, being ensnared by a Devil that appeared to her in the form of an Aethiop using many sugared and pleasurable enticements with which tender years are most taken; began to converse very familiarly with him, but with most severe interminations, that no mortal should be made privy to their familiarity. She conversing with the Devil almost every day, grew more in knowledge than could be expected from her youth, and was admired of all that knew her for her stupendious knowledge, and ingenuity, and singular piety, which the smoothness of her behaviour, and the austerity of her life did seem to manifest; she had scarce attained the age of twelve years when this evil 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 persuaded to it. They join hands, are married, and at last lie together. Magdalena in lieu of a Dower, promises him the use of her body, to discourse with her, converse with her, and lie 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 wisdom, bear great sway throughout all Spain for thirty years and upwards, insomuch that she should excel, or at least equal 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 business, kept his man) taking her cowl, 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 Manor) about the World, at his return he told her all that happened in his travel worth the telling. So she being taken prisoner of Franciscus King of the Gauls; so coming to the Knowledge of Rome's being sacked, and telling she was told it by divine Revelation, she grew in great esteem with the chief and noble Men of the Kingdom, and obtained the dignity of Abbess, all the other Nuns willingly yielding to such eminent sanctity: and entertaining the business 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 only lusory, and vain fancies. In a solemn pomp upon a feast day, she was taken up into the Air three or four cubit's high, and often holding the Image of the blessed child Jesus in her arms, making her eyes the Sluices 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 always wanted one of the round pieces of the mystical bread (being first of all diligently reckoned): which Magdalene did openly show 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, Emperors, Kings by their letters commended themselves to her prayers, and therefore did Charles the fifth's Queen take great care that her Son Philip should be wrapped in those swathing clothes, which Magdalene had sanctified by her prayers. Thirty years at the least being spent in this diabolical marriage, at length in the year of our Lord, 1546. by God's blessing and favour, and not by reason of her Merit, Magdalene returned to herself, and began to detest the Devil, but the Aethiop taking grievously her apostasy, and after divers manners tormenting her, she, beyond all expectation freely discovered her wickedness, 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 Devil, 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 increased the superstition of many, So by her true and Christian penitency, she showed by this memorable example, that the fountains and floodgates of God's mercy are not damned up, or shut to any repentant sinner.  
IN the year 1532. a Noble man out of his tyrannical 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 threatened him sore if he did not execute his command; the clown easily understanding that it was utterly impossible for him to obey his Master's precept, entered the Wood with great sighs, and sad complaints: there came to him a Devil, having taken upon him a humane shape, and enquired of him the cause of his grief, to whom the rustic revealed the thing in order. The Devil bade him be of good cheer, and return to his house, he would bring the Oak to his Master's house without delay; the Clown was scarce got home ere the Devil 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 thickness of the Tree boughs; and, when the Oak had contracted an adamant-like hardness, 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 Philip 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 sugared 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 Mass should be celebrated for him being dead; and going away, he importuned 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 appeared after this manner. At Brunsviga in the Village of Gehern, two miles distant from Blomenaw there was a certain country man, being employed 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 Soldiers 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 Marshaled 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 spectators of their march until 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 Devil, or a sign of God's 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 successful that all admired. And at last falling sick, died, and was very honourably interred. But a short while after his death and burial, his body (or that which is more likely, the Devil by his Diabolical power, carried about his body) did pinch many men with such straight embracements, that many of them died, yet divers 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 anatomising him, took out his heart, and did cleave it: there issued out of his body blood, as if he had been alive (witchlike) 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 tied neck and heels.  
ABout two hundred years since, in Hammel, a Town in Germany, the Devil in the likeness of a man walked about the streets of the City, playing many youthful pranks, enticed many boys 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 Devil 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 wouldst 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 Grandfather's 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 needful that they should sing Mass, 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 Niece of his who was an Orphan, he took her home. Whilst she prayed at her father Gervase's grave, the Devil 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 virtues, and so straightway they should go to Paradise, to the Virgin: She ask who he was; he gave this answer, That he was Satan, and admonished her lest she should be afraid: the maid did what he commanded, which done, Satan bade 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 cruel thou art; saying, she will not put her shears into her bosom for me, which when she had done so to satisfy him, that she might free herself 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 persuade her to drown herself, and at another time to strangle herself, and he putting a rope about her neck, had been choked if she had not cried out, and sometimes her Uncle desirous to defend her, was so beaten, he knew not by whom, that he lay sick above 15. days, and once the Evil spirit offered to lie with her and to offer violence to her chastity, but she strongly resisting, was so beaten with his stripes that the blood 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 Devil away, was, not to give answer to his words, although he bade her pray to God, which he never did, but after a blasphemous manner, or mocking that devotion, using it to created beings; the Devil 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 Magical 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 Madness, and cried to the Emperor, Descend, descend, and give place to others: this being often done, made the Emperor afraid, therefore taking counsel 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 signs and tokens he might know, When the maid was in her frantic 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 possess and enjoy the Kingdom. 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 prophesy false, by reason that she was inspired by the Devil, by whom she was possessed. Cedrenus and Zonaras, tome 3.  
ERasmus Roterdamus in an Oration which he writ in the praise of Physic, 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 Devil. Wherefore he was taken in hand by a famous Panacean Physician, and giving him Physic, brought out of him a great sort of Worms, and so freed the man of his disease, and also deprived him of his german language. Cardan de Rer. var. Book 8. chap. 43.  
NOrbertus at Nigella using exorcisms to dispossess a certain maid that was possessed with the Devil, 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 Latin and german 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 Devil, and utterly ignorant of the Latin Tongue, and being asked by Lazarus Bonamicus, a Bononian Professor, which was the best Verse in Virgil, she answered, or rather the Devil out of her. 
Discite justitiam moniti, & non temnere divos.  
Be warned to learn right, and obey the gods.  Manlius, first Book by the relation of Phil. Melancth.  
IN a Wilderness of the Country of Tingut the voices of Devils and spirits are heard, who call those by their own names who are walking alone, or else wand'ring aside from their company, and feigns the voices of their companions, and so misleading them out of their way, he hurries them into destruction's gulf, sometimes a consort of musical instruments are heard, but more oftener the noise of Drums. Munster's 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 sorrowful, 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 Devil in it, clearly, and with a lively voice, recited a Verse out of the 77. Psalms, I have thought of old, and I have had eternity in my mind, and thus the Devil 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 wonderful things, and did enucleate and unmask hidden mysteries that were before unknown out of the Manuscript writings of Averro, of Physician's principles.  
IN the reign of Trajan, a Crow, but rather the Devil out of the Crow, began to speak with humane voice, and cried out of the Capitol in Greek, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, omnia bellè se habebunt, i. e. All things shall be well; from whence came that distich of an unknown Author.  
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 learned: Bodin saith, there was one whose name was Samuel, being but twelve years of age in the Village of Wantelet add Laod, he was the Son of a Noble man, Lord of the Land, who was possessed of the Devil a Month after his Mother's death, and grievously vexed and buffetted, also the Devil 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 evil spirit, but she had an exorcism I know not: which History I pass over, because it was related in divers 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 Latin, and other tongues which they never learned (or which is more likely, the Devil speaks in them): for if at any time that Woman of Vervinensis had put out her tongue a great length, the spirit than 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 Latin, and Prophesy of that cruel 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. Hypocrates, in his Book De Sacro morbo, thought it to be the falling sickness, 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 sickness.  
IN the reign of Argyropolis Emperor of Rome in the Thracian Province at the bottom of the Fountain of Curena, there was a miserable doleful noise heard, mixed with howl and lamentations not only for once or twice, but continually days 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 Emperor 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 Devil's Prophecy. Paul. Diacon. Book 17. of Roman 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 entered battle 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 pass. Josephus Book 13. chap. 18.  
WHen the Romans in a great battle with the Tarquinians sent away L. Junius Brutus Consul, but in the following night, such an affrightment seized upon the Enemies, The Tarquinians and the Vejentes in silent troops returned home as conquered men. The report is, that in the next night after the battle 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 Faun or Silvaine it could not be resolved, which happened more than once in the Hetrusian war, which prodigy did so affright the enemies that they yielded themselves as conquered. 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 business is done, now the men begin their work, and trying his augury the second time, he with a loud voice cried 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 until the business made his art believed or credited. Livius and Plutarch in Caesar and Pliny, saith, there such a noise came when two armies were fight one against the other to the auguries sitting on the Patavian Mountains, being bold to affirm by that, either the world would be dissolved quickly, or Caesar was fight 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 Author 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 Trophies and of Fame too, in places distant more than two thousand five hundred Miles. Plutarch in Aemilio.  
SOsipatra a woman of Alexandrina, at a certain time being amongst her acquaintance, and a disputation arising about the Soul, she was wrapped 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 Cousin Philometor being transported in a Chariot, is now o'erturned 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, sailing to Rome late at night near the Echinad Islands, night being far spent, heard the voice of an unknown Author, which called 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 Air, 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 Augurs 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 subtly of Satan, and the Devil being busied about bringing the death of Christ into question, and to mock it by such a fiction, except he would by Pan's death infer that men's Souls after death should be destroyed, or annihilated.  
MOnobazus the King of the Adiabenians, his surname was Barles, being in love with Helen's 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 wife's belly, he thought he heard a certain voice bidding him to take off his hand from her belly, lest he should oppress 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 showed 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 Heir to the Kingdom. But he together with his mother embracing the Jewish Religion, restored Artabanus the King, again to the Parthian Kingdom, 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 Kingdom to his Brother Monobazus. Ex Joseph. Book 20. chap. 2.  
NIcephorus Phaeus the Emperor, did fortify the Palace of the Constantinopolitan Tower, in which it was foretold him that he should die. At what time the walls of the Palace was builded, in the night season a certain man sailing on the Sea, cried out after this manner: O Emperor, thou makest up thy walls, and although thou raisest them up to Heaven, whilst that which is within is evil, 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 keys delivered by him that had the business committed to him. Cedrenus.  
WHen Opicinus Cacia Novaria, being very thoughtful or Melancholy, 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 die? To whom he answered, (having no time to consider of it) he would, but afterwards coming to himself, quickly denied that which he had assented to, and was very sorry for the cruelty of the prodigy; therefore within three days his son John Baptist having no more, fell sick, and two days after died. Fulgosus, Book 1. chap. 4.  
BEfore Nero's death, there was a confused murmur mixed with laughter, and a tumult in the Theatre with great mourning was heard when no man was there. In Albania it reigned blood, and both the doors of Mauseolus (in which were the Tombs of the Caesars, he being the last of that stock) and the doors 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 Month of April 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 plentiful increase 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 successor, being careful of Aristobulus and Antigonus his eldest, which he loved above all their other brethren. But when God had showed the picture of Alexander, the youngest sorrowful that he should be successful 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 Kingdom after him, but the event made the Oracle be believed, for he was possessed of the Kingdom 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' 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 than a man's, which spoke thus to him: Go to M. Cedicitius, and tell the Tribunitian Soldiers, betimes in the morning, they may expect the French within a few days, The Tribunes despised and laughed at those relations. A little after this came Camillus' distress, and the Invasion of the French. Plutarch. in Camillo; et Sabellicus, book 9 Ennead. 3.  
Lycurgus' happened 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 wondering 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, than he was persuaded 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. Plutarch 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 designs, 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 warned by an unknown voice, that Grimoaldus being dead by Phlebotomy, he should seek for his father's Kingdom. Whereat being moved, though he knew not the Author, yet returning into Italy, within three Months after the death of Grimoaldus, he was made King of the Lombard's. Platina in Dono.  
C. Hostilius Mancinus the Consul, 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, turned his journey, and went unto Genoa; and when he had there shipped himself, a huge great Snake appeared to him, and presently vanished out of sight. He being conquered by the Numantes, yielded basely. Valerius Max. lib. 1. cap. 6.  
HEnry the third being Emperor, kept the Feast of Pentecost at the City Ments in Almain. Where arose a dissension between the servants of the Archbishop of Mogun, and the servants of Abbas Fuld, about their hire. They went from words to blows, and fight with Swords, they polluted the Temple with man's blood. The Bishops running to them, broke off this bloody battle, and again purged the Temple. The tumult being afterwards pacified, when they sang, Thou hast made this day glorious. The Devil was heard to cry aloud through the Temple. I have made this day quarrelsome. The Emperor amazed at this strange noise, endeavoured to force away the Devil 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 Emperor 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 Emperor 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 Air. Zonaras & Cedrenus.  
BOdin saith of Constantinus, who is accounted amongst the skilfullest workmen of the Mettal-Art in France, and is the most famous in all the Kingdom. I have heard his comrades, when blowing a long time, no hope or likelihood of any good appeared, ask advice from the Devil, if they did right, and might accomplish what they desired: But he replied 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 blown if Constantine had not told them this was the Devil's usual custom, to answer doubtfully: But that word, Take the pains, employed that Alchemy 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 than a thousand years.  
A Soldier 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 days after, his Soul returning; (It was the Devil) saith, Thirty days have I been 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 snatched him away, and 12. days 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 beautiful young man made open complaint before the Governor of Aberdene, that he was many Months molested and troubled with a she Devil, (as they call it) the handsomest that ever he saw, and finally when the doors were shut she came to him by night, and by her fair speeches forced him to embrace her: when 'twas almost day, she went away making no noise, and trying many ways, 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 than he used to do, hereby he thought the Devil would be put to flight from him, when he saw him so intent upon all good works. Upon this wholesome counsel followed good success: Which when the youth had religiously performed, within few days 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 possessed with Melancholy, 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 Physician gave her at first some artificial Medicines, than 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 ways 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, unless for Religion's sake this Philip would travail into some parts of Germany (whom for his integrity the Devil 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 Philip 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 only Saviour, he might stoutly contemn the impostures of the Devil, 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● replied: Tell the Deputy, for he hoped he would confirm his purpose. Whereupon the Abbot, when he perceived the Devil 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 Devil: but if he continued to hear those spirits, as formerly, he threatened most severely to whip him, and heavily to beat him. Hereupon the Ghost seeing his endeavours to be vain, by reason of the Abbot's constancy, and Phillip's mind more elevated with trust in God against the fraudulent and destructive policies of the Devil, 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 Counsellor, 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 evil genius, insomuch that whithersoever she went, though in the midst of good and honest Matrons, she was snatched out of their company, and haled 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 persuaded that this befell to her by a drab, that envied her Husband, with whom formerly she was in love withal, for he was indeed (as I may so say) another Narcissus. In this interim she was with child, nevertheless was she thus ill-handled. Her time of delivery being at hand, when there was but one only woman with her, and she sent away the servant to call the Midwife, this Harlot seemed to come in unto her, and performed the Midwife's office for her. She for very grief and trouble of mind swooned away: when she came to herself, she felt that she was delivered of her burden: but the child appeared not; every body exceedingly wondering at it. But the day after, it happened that when she awaked, she found the Babe by her in the Bed, swaddled 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 Magic 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 Devil 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 dreadful 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 Devil, in a Village called Loes, situated by Aldenhovia, some of his neighbouring Priests being convocated to this solemn sight; and strange wonder. At last the Devil 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 glass which was set to illustrate him, were many of his copartners, which would confirm him. This poor Priest giving credence to this father of lies, goes about by the glass to force them away, but when he perceived that he laboured in vain, being very angry, he broke out into this speech, If thou canst go out of one Christian into another, come forth out of her into me. To whom the Devil presently replied; 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 Devil's opinion was concerning the Mass, Johannes Sartorius Parochus in Leon, asked him in plain English, Why this little maid instantly at the ringing of the Bell to Mass, was always 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 evil 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 bedchamber 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 die. Some had pieces of flesh pulled off, many had their legs, arms, and Faces writhed the contrary way. Some were so tormented, though for fifty and odd days they eat nothing but Turnip Porridge without bread, yet they spewed up such abundance of black stuff, like Ink itself so sharp, that it took off the skin from their Mouth. Some were lifted up above a Man's 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 Cross; one was lift up aloft, and although some standing by, struggled to save her with their hands, yet was she snatched 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 climbed Trees also like Cats, and came down again from them without any alteration of their body. It happened likewise, that the Governess 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 Colony, when they were cloistered up in the Monastery called Nazareth; to whom yet this was added, That though they were for some years before many and sundry ways 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 opened 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 tortured with strange kinds of convulsions; sometimes in the fit she was blind, and though she seemed 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 Sweetheart dreadful Letters, afterwards found by Johannes Vierus, making diligent search in the same College. 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 averseness of her relations therein, the Devil, in the shape of her Lover, met her, and persuaded her to go to the Nunnery of St. Bridget near Xanctae. And being there, she ran mad, pranced about, bleated, roared, and at last was mounted up into the Air, and then strangled. This distemper grew as it were Epidemical, and infectious amongst the other Nuns; and at length, from one to another, it seized 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 Nuns in Hesimont of Neognagus, for some years were haunted, by a spirit entering in the nighttime into the dormitory or Bedchamber, 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 College on the borders of the Coloniensian Province, where for the space of eight years, a Devil in the shape of a dog, ran all about in the daytime, lurking under the vestures of the religious Nuns, and did seem to show by the outward motion of their garments, signs of unchaste actions. Idem lib. 3. cap. 9  
THe Nuns that were in the Kentorpian Monastery 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 oftener, 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 than 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, only 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-sickness, went to Ariola, who made her believe they were hurted by the Witchcraft of Elsa the Kamensian Woman, which afterwards was burned alive with her Mother. Hence the Devil got some strength, and did not only 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 ached; 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 forgot 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 judgement, 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 mouths 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 burned them as if it were scalding water: And although they were diversely 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 slightly 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 Parent's 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 College, there was a great trembling and horror 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 jaws 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 Dog, 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 merely mad and distracted. The same Author reports, That there was another young man, of a Knight's 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 only one finger, otherwhile a leg, and both at other times, and the trunk of his body with such swiftness, that being laid down, he could scarce be held in by four servants; But his head laid without being shaken or stirred 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 skilful Physicians consulted with about it, and they did think it was a Convulsion, near bordering on the Epilepsy, 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 sprigged from the backbone into the joints all about, but not into the brain; this cause being taken for granted, that it might be removed, they ministered to him divers glisters and strong purgations of all sorts, and Cupping-glasses were fastened to the roots of the nerves, nourishing things, ointments, plasters, which first were for purgation, after for strengthening, to drive away this malignant and poisonous humours; these doing him little good, they procured him sweeting in Baths and in washeses, in the juice of the Ebeene Tree of Guaiaca, which did as little help him, because all of us strayed far from the knowledge of the truth; for being first taken with it, in the third month a certain devil, 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 Physicians, that he had circumvented them with much danger, and that they had by their fruitless Medicines almost choked his body. And as often as the father came to visit his afflicted son, he going a great way out of sight, cried 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 subtle 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 express 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 watchword 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 voice 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 threatened him, he told them, he valued not their threatenings, for one of them was a Whoremaster, and they were both Thiefs. Presently after he took a girl, 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 Air, set her upon the very top of a chimney, and delivering her a pot, commanded her to turn it; which whilst 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 Wittenberg in the year, 1538. concerning good and bad Angels, makes mention of a certain Maid possessed 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 public prayers were made for her. For when as they had remitted their care of her, whilst she went to the River to wash her hands, she was drowned sooner than could be imagined.  
IN the year, 1536, at Frankford 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 frenzy, 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 fingered, whether it was a cloth, any body's breast, beard, head, she snatched at it, and afterwards she got the Coin 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 snatched up, and spoke in the idiom and dialect of High Germany, which she was not used to, and also contrary to the propriety of her own language; neither was it easy to comprise in words, or in an enchiridion, what was prodigiously performed and acted by her: Wherefore they did inquire 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 publicly 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 madness 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 Frankford: The most Prudent Senate of that Commonwealth 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 devil 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 prophesy of future things, by a Pythonick or devilish spirit. By reason of the wickedness of her parents, the Devil afterwards boasted, that his power was so confirmed and increased: About Easter Satan began to speak in the Virgin with a humane voice, and often appeared in the form of a Cuckoo, of a Crow, of Hornets, and other Birds, and did imitate their voice in every respect; he spoke divers wonderful 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 several places to see this wonder, and heard Satan speaking out of the Virgin; whereupon many out of a holy zoea I did provoke him by words, and undauntedly did hear him answering. In the mean time, the young woman patiently did endure the cross, and joined 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 outrageous 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 man's hand; her head was writhe 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 jaws 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 entered 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 God's Word, did oppose him, and frequently using the Name of Jesus Christ, drove the Devil to new outrages, as the madness 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 replied, Let thy Dance lead thee into the bottom of Hell. The Devil answered, Go thy ways, now thou shalt see dances. These words being uttered, he roared and bellowed, and by and by entering into a stove, he appeared in the shape of a Cat and Dog; these with wonderful leaping did lead the Dance, and at last vanquished: He played many pranks of this kind: Two days 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 than God himself will have. To which the Minister of the Word of Schlackwaldensis replied, Thou liest, saith he, O sacrilegious Wretch, for if sinners shall repent, they shall have salvation; but the eternal God at the day of Judgement, will thrust thee and thy companions into Hell fire. Why didst thou banish thyself 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 careful thou wast for this Margaret, (so he called the Virgin, whose name was Anne) and at Whitsuntide made prayers publicly to God for her. I have done so, answered the Minister, and I will not give over to do so yet, until 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 thyself 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 days 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 Hymns and Psalms, and as often as Jesus Christ was named, the Devil did rage with a bellowing and hideous noise, as though a ruin was threatened 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 scent two Deacons out of the Valleys, and from morning until 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 Governor 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 girl, 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 denied 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 judgement and right wits again, she earnestly commended herself to the Ministers of the Church, to be remembered ●n their public 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 sickness, and died thereof, and was very honourably buried: But a little while after his death and burial, his body (or rather a Devil, who by his diabolical power carried his body all about) did clasp and embrace very many men so straight, that many of them died; yet some of those recovered again, who all with one consent confessed, that they were thus beclipped and hugged by this rich man, being in the same habit that they had seen him when he was alive: Therefore the Governor 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 lain 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 axe, and when the body was wrapped 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 tied head to feet, and burned it, a great multitude of men standing by.  
CAesarius Coloniensis writes in his dialogue, of a Priest's 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 Rhine, and by that means the Devil departed from her; but he did so beat her father, that about three days after, he died.  
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 boys 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 sawdust, small pieces of glass, 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 girls and women were possessed, and had exorcisms, but nothing could be done for six months. To one that asked the Devil, why he did so possess those miserable girls, 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 baptised, 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 Mass upon the Altar of St. Anne, she should be cured; so it came to pass, that the girl was freed, and foretold her of such a sign of her freedom to come toward the end of the Mass; This done, at the end of the Mass, 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 tied to another by a rope, or a hair of a mare's tail, or with flax, and that with such swiftness, 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 Physician, laughing at them, said, she was troubled with the disease Melancholy, 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 evil spirit. This appeared to no man, only the Virgin beheld a white cloud when the spirit drew near to bind her. Sylvula, of Wonderful Histories, and of Magical and diabolical Witchcrafts, and of divers of the Devil's 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 only, bewitch those who they immoderately praise, Pliny 7th Book, cap. 2. ex Isigono and Nymphrodoro; hence came the custom 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 burdened with any garments. Daemon relates a sort of people called Pharnacians in Aethiopia, not much unlike to these, whose sweat brings rottenness to those bodies which they touch, and there are women which every where infect with their sight, having double eyes, or pupillas in them; Cicero also is the Author 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 Enchanters, 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, etc. 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 business, 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 adds, 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 tired out thirty, now laid down himself, vide Erasmus adages. 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 burned their magical Books, being of great value; for the Devil's power was great in that place, because the Idol of Diana was set up there, Act. 19  
WHen the Goths were traveled out of Scandinavia, they marched to Scythia; Philimer their King did retain many of their magical Women in prison, as Jordan Gothus writes in that history; which sort of women, the King accounted most pernicious, and by his proclamation banished them into Wildernesses, lest they should kill the Soldiers by poisons, or weaken their strength, being driven away for a long while, they wandered 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 Bothnicis, Zappi, and Finnones, are excellent Magicians; 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 Magic, 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 Clement's 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 inferior in cruelty and immanity to her father; which while she was a Virgin, used to shoot darts (as the custom was then); But her greater study was to make poisons; 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 poison, and thereby unravelled 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 Circe's, Medea, and Aegialeum; Circe's was instructed in her mother's arts, and she did use the herbal and poisons; She added other things by her own invention: The Virgin was married to the King of the Sarmatarians, and by her enchantments killed 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 Island from her inhabiting there, got the name of Circei. Medea disdained not domestical Arts, yet endeavoured to know the medicinal use of herbs, and to be skilled 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 Seashore: the Argonauts coming by night from Taurica into Pontus, showed 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 combat: She did engage herself by oath to Jason, to be his Wife as long as she lived. Then the Argonauts 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 poisoned, to the new married Princess 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 died for grief, she flew to the Thebans, there she cured Hercules of his madness, and from thence being heaved into the Air by Dragons, she flew to Athens, and married Aegeus, etc. Thus saith Diodorus, book 4. chap. 3. Ovid 7. Metamorph. & Sabellic.  
PAseti● farthing, is a proverb; Pases is of a soft nature, and by Magic has overcome all mortals; so that by enchantments 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 Magician, and skilled in those devilish Arts; for when he had by his magical 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, showed his golden thigh at the Olympic games, and used to talk with an Eagle.  
SImon Samaritanus, as Ambrose in Hexameron, and Clemens Pontifex high Priest testify, in his Itinerary, besides his various and wonderful 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 extremely mock and bewitch the Romans, that ofttimes he made himself a god; and they made a Statue between the two bridges, superscribing this title, To Simon, the holy God; he bragged, 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 expel unseasonable weather, and barrenness, and poverty, with his sacrifices, and cause mutations, and give reasons for getting Riches; they report, that he was enticed into Crect, 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, until Nero's reign, in which he died; he was silent for five years after the Pythagorean manner; afterwards he went into Egypt, thence to Babylon to the Magicians, 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 expel 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 only did great wonders, to deceive poor ignorant men, which easily after this manner are deceived. What shall I say of the magic of Manethon, who was so expert and artificial in these devilish arts, that he openly derided and laughed at Apollonius, as not being right instructed in his mystery; for, saith he, he ought by his mere 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 Physician, made magical places before the Emperor 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 basin, he flew through the Air, hallowing like a hunter, and the like pranks he played, Chronicon Hirsaugiense; and at last he killed Charles 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 persuaded 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 cross or latticewise, and so her bones were broken, and she died acruel and lingering 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 glass, and those things which he commanded either in writing or in express Images, were so lively imprinted, that they might quickly and easily be discerned by those that sat 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 aerial devil 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 always 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 Devil was tied by exorcisms, and he did speak for five days 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 public 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 bigness 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 wonderful bigness, about a hundred and fifty. Many Physicians and Surgeons were enquired of, and amongst them Leonhartus Fuchsius Tubingensis archiatrus. At length came the Physicians of Charles the 5th Emperor, 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 increase more and more, the Magistrate of Eslingensis sent his Physician, together with three Surgeons, and a Nurse, that they might open the belly of the maid: they tied her with thongs, they found her belly finely moulded up as with hands very artificially stuffed with pillows, with divers arches, by which the roundness of her belly was expressed: the Virgin being uncovered, had a very beautiful 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 Satan's counsel, and for gain she had done thus, and her neck being first broken, she was publicly burned, and the daughter having holes boared thorough her knees with a hot Iron was condemned to perpetual imprisonment. Lycosthenes, in his prodigies.  
IN Crect 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 than 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 showeth them a promontory unto the Sea, and persuaded 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 evil spirit, who by God's permission did delude that pitiful 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. woe to thee, O miserable City, because thou shalt be leveled 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 Scholars, and by and by fastening 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 Scholars 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 Germane 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 fastened by the Husband in his Wife's flowers, than it will cause his Wife to loath adultery, and be affected by its irksomeness, 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 wife's bed, will cause her not to love any other man. Alexander, book 4. chap. 1.  
PHhilometor began to fall in love with Sosipater, Eustathius' Widow, a most beautiful and prudent Woman, he was her Cousin, who that he might enjoy her, used Magical 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 hurtful 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 distinguished by red marks, made of the two other, she tendered to her Son Rollerus. Ericus tasting of the mess 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 error, when she saw the inevitable providence of fate, she began only 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 Kingdom. John Saxo Grammaticu●, Book 5. of the History of the Danes.  
SClerus Sethus, under Manuel Comnzenus the Emperor, did entice 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 Magic, that as oft as he pleased he could turn himself into a Wolf, or any wild beast. Sigebert, in his Chronicle.  
SOme Italian women taking some kind of meats, will so lethargize men's 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 enchanted meats as these women made, and quickly fell into a great sleep, and for many days together could not be made awake by any medicine: And he told, That in that time he had the picture of a horse, and always 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 wonderful 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 judgement, 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 metamorphosing which were caused by Circe's, were like to these, although they give another account of an allegorical sense for them. The same was showed 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 Ass; of whom, when Peter Damianus did accurately dispute before Leo the high Priest, he affirmed, it was the effect of Magic, 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 Wolf's face, and go to the Countrymen's houses in the Woods, and there fight; and drink off hogsheads of Ale, kill cattle, 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 die 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 ruins of a certain Castle: At this, at an appointed time there meets 1000 of Wolves, and tries their nimbleness in leaping, and they that cannot leap over this wall, (as those that are fat often cannot) they are beaten by their chief Governors: 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. etc. 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 wished for the fight, that Uratislaus should be killed in the battle, and the major part of the people should die with him; but he being but a youth, might peradventure escape, if he would be advised by her. She charged the young man, (that said he would do whatever she commanded) to kill the first he met withal, and to keep close both his ears in his pocket; presently making a cross 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 harkened to his Mother in law, fled home safe, but found his Wife, which he entirely 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 Wives. Aeneas Silu. 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 showing 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 magical 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 daytime being more at ease, he took his rest. His body, like to one in a Consumption, was pined away with a lingering disease. His pulse was as before when he was in health, likewise his senses and appetite to meat; His Physicians were in despair of his recovery. In the interim, about that time arose a rumour, not known by what Author, That the King was poisoned 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 business by a Soldier, who searched out the whole matter from his strumpet, whose Mother was one of the Witches that poisoned him. Breaking therefore into their houses, they found one of the hags having an Image of wax representing King Duffus, which was made by their hellish art, fastened on a wooden 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, Whilst the image at the fire was scorching, King Duffus was in a sweat, but reciting the charm, he should be always 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 Governors of Moravia. When the women were burnt, Duffus gave over sweeting, and was restored to his health. Hector Boethus lib. 11. Historiae Scotorum.  
VItolfus, cihef Ruler of the Helsingians did so deprive those of their eyesight 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 dim 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. days after. Idem, ibidem.  
WHen Isabella, King Alphonsus the 11th his daughter, was given in marriage to Johannes Galeacius, Governor of the City Milan; 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 magic art brought it about, that Johannes Galeacius for many months was uncapable to perform the conjugal 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 public 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 than 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 Pirate, roved up and down the deep Sea, without the help of a Ship, and did often, having enchanted a storm, overthrew his enemies Shipping, and was at last (being environed by an enemy of greater skill) drowned in a gulf, who by his sleight and cunning charms, did in former times use to dance on the top of the waters.  
OThnius the Magician brought Hadingus King of Denmark to his own again, when he was most sadly deluded by the tricks of the Devil and Magicians, and far separated from his company, on horseback over a great part of the Sea, and Hadingus thorough 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 enjoined an Elm Tree, that it should salute Apollonius, which the Tree did, with a very distinct voice indeed, but something like a woman's. Philostratus in vita Apollonii & Volatteranus, lib. 13. c. 8. Anthropol.  
THeotecnus the Magician under Maximinus, by the power of magic made the Image of Jupiter to utter Oracles, by which the Citizens were incited to persecute the Christians, and the Emperor 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, averred that the Ghost of Achilles in his old and known likeness and posture presented itself before him, and that thereupon the Sepulchre did a little tremble or move, and presently a young man appeared, at first about five cubit's high, but in a short time he became twelve in stature, and seemed handsomer than can be imagined. The youth asked him some frivolous questions, and when he began to be somewhat too wanton and obscene, Apollonius perceived he was employed by the Devil. He therefore forced the Devil to depart, and when he was gone, a certain statue hard by in the likeness of the said youth, fell to the ground. Philostratus.  
JAmblicus the Philosopher, tegether with his Scholars, went to Gadara to certain Baths, the best in all Syria, (or the Roman Empire) except only those of Baja, to which no Baths could be compared: whilst they were washing there, there grew a dispute concerning these Baths amongst the young Gentlemen; Jamblicus smiling, commanded his pupils 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 sat 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 bottom 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, call 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 washed, returned from the Bath. Eunapius, in his life.  
WHen Basilius the Emperor died, his eldest son Constantinus died with him, he so passionately loved his father, that he would not live after him, but desired always to see him alive. There was a certain Monk called Theodorus, and surnamed 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 show him his son alive, sitting upon a horse under a green levy shade. The foolish old man thought the Vision that the minister of the Devil had deceived his eyes with, had been his son, and that he had embraced his son, when he had nothing but a Phantasm; and so wholly relied on the credit of this Monk, that he, in the conceit that his other son was alive, brought the King into suspicion 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 evil example of his equals and companions, began to frequent Taverns and tippling-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) brass 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 success; 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 spherical circle, like an Orb, divided with two strait diametrical lines crossewayes, upon which there was a picture drawn of a most dreadful shape, horned, and every way like a Devil; on his right hand were two crosses that joined 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 confessed all the business to his Tutor, at whose persuasion the papers were cast into the fire, where they remained a full half hour, without being touched by the fire, (although the matter of them was to all appearance most combustible) to the very great terror of the young man, and the amazement of all the standers by. Cognatus, l. 8. Narrat.  
IN the time of Anastasius the Emperor, 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 Magical devices and straragems, did bafflle and destroy wholly, except a very few that escaped. Cuspinianus.  
SIgebert King of France was conquered, his army destroyed, and himself taken prisoner by a people called the Hunni, by reason of their enchantments they used against him. Gregor. Turon. lib. 4. cap. 28.  
Haquinus' Prince of Norway being to fight against the Danes, by his enchantments 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 weariness and lost their sight, insomuch that they received more detriment by the Elements than the Enemy. The Biarmenses, a people very near the Arctic Pole, fight 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 extremes, 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 guled, recalled his forces from the pursuit thinking that by those great mountains their passage had been stopped. 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 show of waters, they again escaped. But the third day when they saw their party begin to fail, they yielded themselves up into the conquerors power. Olaus, lib. 5. cap. 15.  
THe Magic 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 untouched. This also was used by women in childbed to procure easy 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 Devil's name, spin yarn out of the mud, woven 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 cross made, in length it wrought from the neck down to the middle part of a Man, being complete with sleeves, etc. 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 Soldier, and a most stout man, and that they were very commonly used in times past, by Kings and Emperors.  
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 only 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 smoke. This cloud did not only 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 entrails 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 earrings, filled nine great sacks therewith. Cromerus, libro 8.  
A Cruel War 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 Soldier 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 thread extended out a great length, upon which were many wooden 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 unlawful means or helps from the Suesians; and the Danes they are afraid of those magical delusions, and devilish deceits and mockeries. Lib. 2. cap. 33. de Praestigiis Daemon.  
EMpedocles Agrigentinus the Magician, 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.   

Open now the labyrinth of thy mare-like ear,  
And then strange Cures and Medicines thou shalt hear,  
That will all evils and old age repel,  
To thee alone I will this mystery tell;  
And thou shalt hush the rumours of the wind,  
Destruction's besom when thou dost it find,  
To sweep the Country with its poisonous breath,  
And Dragonlike 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-bellyed Clouds appear again,  
As though they would nothing afford but rain,  
Then thou shalt cause in them a barrenness,  
And a great drought, and bring a great distress  
Upon poor mortals: and when th'Earth is dry,  
It shall be sleckt by tears of weeping eyes:  
But when it's parched with Summer's 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 again.   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 plucked 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 Magician entering 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 stirred. Pausanias, lib. 5. saith, he saw this himself.  
Herodotu testifies, lib. 7. of Xerxes' Governors, that in a tempest of three days, they lost four hundred Ships, until the fourth day, that their Magicians Thety, and the Nereidians did allay the tempestuous winds by their sacrifices.  
CAstabilis is the Fane 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 goddess they had, which the bordering people thereabout worship very much. In the same place there stands a Temple, having a wonderful 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, whilst he endeavoured to raise up Jupiter Elicius, was struck with lightning when the Palace took fire. Tussia, a vestal 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 Magician, in that War which the Romans had with the Quadi, when there was a cruel skirmish and battle, and the victory hanging in Aequilibrio, they did not know who should get the battle, by his magical Arts and Enchantments 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 magical 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, situated near the entrance of the Massick Mountains, and by reason of the scarcity and want of water, he almost compelled them to yield and surrender themselves; When the wicked Priests durst by their conjurations cause great showers, for there were found in the Townsmen who were besieged, who in the nighttime deceiving the Castles Watches, thievously stole to the shore through rough and hard rocks, bringing with them the Image of Christ crucified on the Cross, first with imprecations cursing it, and prosecuting it with Magical 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 profane arts to please the Soldiers persisting in their wicked rites and ceremonies, by which means (as it is reported) they procured rain, and an Ass being set before the doors of their house, and they sung an Elegy, as though he were troubled in mind. Afterward the Sacrament was thrown into his mouth, the Ass making great moan, and lamenting, as though with funeral songs; at length they buried him quick before the doors 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 noonday was eclipsed with darkness, 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 whirlwinds, the rocks that were cloven with lightning, filled the Air 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 only 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 Neapolitanis.  
NEar Elton Pagum a little mile from Embrica, placed in the Duchess 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 Wagons, neither was there ever any thing seen but the picture of a hand, they called it Eckerken, the Neighbours thereabout did attribute this wickedness to the conjuration of a Witch. Wherefore a hand was sacrificed to a Sibyl 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 Olympic charriotter, got some spell or enchantment of Amphion, that the horses in that very plain might always be troubled with an unaccustomed fury and terror. Pausanias, lib. 6.  
Pythagoras' called a very cruel savage Bear, of a great bigness 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 faithfulness she (which is very rare in men) did perform that she was sworn to. Perhaps from hence (said Augustine) came Pythagorical nercomancy, by the numbers of Letters, and by the Moon. And it is certainly reported that Pythagoras saw an Ox 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 Ox to spare the Corn. The Neat-herds wife laughing, I (saith she) have not learned Oxe-language, but thou seemest to be versed 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 Ox, being willing to be taught of o●e that was wiser than himself, not only 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 men's hands. Caelius, lib. 19 cap. 1. A. L. Plutarch 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 expel out of that City, a great company of Serpents and Scorpions lest they should hurt any one, and did quell and repress the intemperate neighing of horses at the Rendezvous 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 precious stones and pearls, for that Sea being very dangerous for Sea-Monsters, the Abrathimins their Magicians, who anciently were called brahmin's, by their daily witchcraft do so bewitch the great huge Whales, that they are able to hurt no body; but in the nighttime they let them have their liberty, left there should be any occasion given to thiefs 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 sail 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 pass with her witchcrafts, and that she flew out of a hole of the window; She showed them a hole of the same bigness, which she could hardly thrust her finger in, and whilst they were laying in wait for fishes, she went to Sea in a Cockleshell, Mossel Sculpitis called by the fishermen, and there passed over all that space until she came to the place where the Herrings were, and there with her enchantments, 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 Magic, he by his enchantments 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 servitors 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 Goddess, and instantly he let them see his house, was furnished with precious cups, and the Tables were decked 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 Conrade. 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 Pythagorean sport by a Looking-glass; he writ something in blood in the Looking-glass, and quickly the Letters being turned against the Moon, being in the full, to him that stood at his back, showed the perfect characters, as it were ingravened in the Moon. Coel. lib. 9 cap. 23. Antiq. lect. ex Suidâ in voce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
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 hunter's lance made of a little stump, in which part it threatens destruction, and behold the iron of the Lance 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 admired of all that saw him.  
PHilumena, the harlot of Apelles the Heretic, did put in and take out of a little hole of a narrow glass bottle, a great loaf of bread. D. Augustinum Sedecias the Jew, did devour and swallow up Soldiers with horse and arms, and a whole load of a Hay, and flew in the Air.  
IN the reign of Andronicus Senior, the Emperor, and young Andronicus his Nephew, there were Magicians came out of Egypt to Byzantium, to show their art: they did fasten upon a Platt of ground two or three main masts of a loaded 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 wound 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, than another upwards, (as though he despised and spurned at Heaven) and then turning topsy-turvy, his head inclining towards the vertex of the Pole or Mast; at the last, falling on a sudden, 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 lie downwards, and would then circled and turn himself about after the former manner; By and by he would stand strait 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 sat 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 Magicians. 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 until he came to the spears top, and then he descended again, and he that carried the spear on his head, walked all the while. Another would throw up on high a Globe, or a round ball of Glass, and then when it was falling again, would catch it with the extremest 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 traveled all over, gathering a great deal of Money of the spectators, and some came for profit, some to show their art for ostentation sake. Gregor. lib. 8.  
MIchael Sicidites Magus, Manuel Comnenus being Emperor, who would not suffer nor allow of such sights, which did effacinate the people's eyes, but sent all these devil'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 pots and dishes were transported, he by his magical verses caused the Mariner to be squeezed and crushed, and made him no sooner leave to strike and dash the pots together, than they were all resolved to dust: a little while after stroking his beard, he began to lament, and the mist being past, he deplored himself, that he was so handled by some ireful deity; and being asked why he broke his ware in pieces, he with much grief declared, that, being very busy rowing with his Oars, there was a horrible great Serpent, that extended itself over the earthen Vessels, and that he saw it with staring eyes, as though it was ready to devour him, and no sooner began to leave off rowing about, than that all the pots and platters were broken and crushed to pieces. This Magician played another prank, something like this, for washing in a Bath, he began to quarrel 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 Channel, in which there was hot-water, and when they skipped ou● of it, they were as black as Pitch, and they were thrown out of the Bath, and were sound kicked. Nicetas 4. book.  
GRegory the 7th, as Cardinal 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 sign of his holiness.  
WIth the Ostrogothians is a great lake or Gulf called Veter having a pleasant, but a very long Island, which is as it were its Centre, 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 threads to fathom it, and find how deep it is, as did one Gilbert by name, and others, they met a famous Magician, who was overcome and bound formerly there by his own Master Catillus, over whom he presumed to domineer and insult, for his hands were tied 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 immovable; divers did go into the cavern, not without great danger, to see these strange enchantments. Afterwards the law forbade any to go down themselves, or persuade others to go down, under that peril that they were likely to undergo, viz. death, and so the mouth of the den was stopped up with stones. Olaus Magnus, lib. 3. cap. 20.  
Antonius' Heliogabalus with his Magical 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 Emperor Arrian, when he understood by Magical 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 Scholar of Proclus, when there was many killed, he commanded the executioners to inquire out the Authors of this divination, Jamblicus fearing much the Prince's cruelty, took a cup of poison and died. Socrates, lib. 4. cap. 19 Sozomenus, lib. 6. cap. 35.  
ANdronicus Comnenus Tyrannus did consult with one Seth a Magician, (having his eyes put out by Manuel the Emperor) about his Successor and his private enemy that watched for him; About the beginning of September, the Devil showed him in muddy waters the letter Sigma, and afterwards jota; therefore Andronicus thought that these letters deciphered Isaurus, to wit, Isaacius Comneus, the Nephew of Manuel the Emperor, who coming out of Isauria, had appressed Cyprus by his tyranny. Much search about the business was there at that time; when the spirit with a great noise flickered in the water, within the exaltation of the cross, 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 slighted such divinations and prophecies. 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, slighted 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 Emperor of the Byzantines, when she desired to know future contingencies, did give up her mind to all kind of wicked divinations, and acted many unlawful 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 Lioness 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, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 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 Emperor; 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 subtlety of this wicked Magician 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 heroic deeds of Persius and others; Pelias did consent to his desire, not that he might increase the glory of his youth, nor add 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 aid for his War, 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 days they usually had; for there was only then used some little Ships or Frigates: 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 War; 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, Telamonius, Orpheus, Atalanta Schenei, besides Thespius' 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 swiftness, because the Ancients called any thing that was swift, Argon; they preferred Hercules to be their Captain, the chiefest for Virtue and Fortitude. The wings of fame flying all abroad the Country, 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 herself through with a sword: Jason returned back into Thessaly, and the Argonauts promised him to do what they could to revenge such an heinous wickedness, 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 grey, and her face to be so rugged and wrinkled, that she seemed to all that looked 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 city'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 Enchantments, that they were persuaded 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 Air 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 Goddess 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 herself, 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 herself 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 Goddess in the likeness 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 boiled 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 boil that, she would afterwards restore it into its former condition again. When the Virgins did consent, they relate, she did boil 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 boil 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 Argonauts that the time was now come of performance of the thing; they out of a prospective glass, 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, killed all the watches that withstood them, etc. 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 Magical art, he made appear horrid ghastly spectrums, representing the shape of Cooks, Stablegrooms, fools, rustics, whose faces they confessed themselves, that they had sometimes seen at their father's houses. But Teutonicus did Conjure up his father in the comeliest, beautifullest shape he could, with canonical 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 Planetstruck) and confounded with shame, went every one home to their own houses, and after they never troubled Johannes, who was ennobled by his virtue, 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 Cock's blood, when they had killed one, and brought him the blood of it, he drank it off, and when he had done, asked them what they desired? and when the Pilot answered, Wind, he redemanded what wind, and when he told him an East-wind, he promised them for three days they should have it at will, and admonished them that they would be careful to improve the opportunity. When the Conjuration was past, the Arabian remembered 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 bore to a young maid a neighbour of his, who when he could do no good by frequent court, touchings, jestings, noddings, whisper, 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 Magicians, 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 maiden's door certain Magical words, and enchanting figures, graven in plates of Cyprian brass. 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 ecstasy of her love that made her raging mad. Her Parents bring her to a Monastery, deliver her to an old man; immediately the Devil 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 unless the young man that holdeth me bound, dismiss me. Then the old man saith Great is thy fortitude, who art bound by the drawings out of threads 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 didst thou not rather enter into him that sent thee? To what purpose should I enter into him who had my colleague the Devil of love? The holy man did not command him to seek out the plates or gravings, lest the Devil might have seemed to have quitted the enchantments, or he to have given credit to the Devil's speech, affirming the Devil's deceitful, 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 Devil should enter her. These things, Hierome.  
WHen by the severe laws of Pope Hadrian the sixth, the pestilence seemed little restrained by the touching of the sick that so increased, that many dead corpse were to be seen in the streets, and cross ways, and in few days 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 Magic verse into his right ear, suddenly he made him so tame, that casting a small thread about his whole horn, leading him which way he pleased, he immolated him at the Amphitheatre, 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 sickness began to assuage. 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, a helper of evil, he promised if he should have thirty pieces of Gold to him and his heirs monthly, 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 cometh 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 harmless kicks, presently with little reluctancy, suffered him to cut off his horns; which done, he commanded the Bull to be led by the shepherds through the seven gates of the City, and the seven highways, 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, etc. Things being finished in this manner, the Magician being returned to the City, took such course with the Roman Magistrates that they commanded by public edict that no one should of three days kill any fourfooted beasts, the rulers of the City who were then absent, when they returned, commanded the Greek impostor to be apprehended, and cast into Prison; scarce escaping the threats of the people, he was punished with eternal banishment. The Magic book which he used, was publicly 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 sudden so swell, that one would have thought she had gone eight months with child; She had an exhausted voice, and sometimes casting herself upon her bed, and joining her feet to her neck, she leapt up, and falls upon her feet again; casting herself down, she immediately again started up; this she oft did by turns, but by little and little coming to herself, and somewhat refreshed, she was asked how she did; she was wholly ignorant what had passed: but we enquiring the causes of this sickness, thought this evil 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 Physic, she was wonderful fierce, looking about her with a stern countenance, fell at length to vomit, whereby she cast up long and crooked nails, brass 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 myself, being a spectator, conceived her to be possessed with an evil spirit, who whilst she did these things, amazed the beholders. Wherefore being afterwards detected by more manifest signs and arguments, she was committed to the Ecclesiastical Physicians; for we have heard her prophecy, and seen her do those things besides, which go beyond the power of sickness, and exceed humane understanding.  
CA●danus relates in his fifteenth book, concerning the variety of things, of a certain honest Countryman 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 enchantments he vomited glass, nails, 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 glass in his belly, and a sound or noise as one should shake a bag full of broken glass, by which he was much vexed, and also that he the seventh hour of every eighteenth day, although he numbered them not, had so many blows 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 shoes, draws out her knife, and goes to a place fit for that purpose; the Maid having lost her strength by a long Fever, 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 Fever? 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 shoes being made clean, she puts the knife in her bosom; which when afterwards it was diligently sought by her, she saw a black dog of an horrible shape, lying upon his belly under the table, which with grinning showing 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 months there begun to appear and stand out on her left side above the Spleen, betwixt her two lowest spurious ribs, an Imposthume of the bigness of a Cock's 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 Bishopric Erstetting Fugestat; Uricus Newsesser, a Husbandman, when he was tormented about one of the sides of his ribs 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 business, 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, than the cunning and deceit of the Devil, 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 Leodrens, 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 showed 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, than 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 entered himself a Soldier for Jerusalem, to gain the Holy-land, and departing, left to his wife part of his ring, which had his coat of Arms engraven 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 Egypt 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 Wisdom and dignity, he presently so pleased the Sultan, who by daily familiarity approveing his behaviour, he valued him more than all he had. The three years being finished he fell into great sorrow, the cause whereof the Sultan having diligently searched out, calls a Magician who took that care that he caused him being fast a sleep in a precious bed, and loaded with a great burden of Gold, and precious 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, fly's, and with other things of the Vision, relates in Egypt which he saw meeting him, making haste 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 Magic, 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 blood of Infants in their Cradles, in the form of a night Owl, which men call a Screech Owl; she commands all that were come along with me witnesses, to go out of doors, and casting off her clothes, rubbed herself very much with a certain Ointment; we perceive through the chinks of the door, that by virtue of the soperiferous Oil, she fell into a deep sleep, we out of doors discover great beat, and pine, but so great was the force of her deadly sleep, that that took her sense from her, when the strength of her Physic 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 show her black and blue sores caused by the beat which we heard, but she most stiffly 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, turned 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 Ass, reports, That it happened to himself, having taken poison, his humane soul remaining, that he was transformed into an Ass, etc. 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 Inne-holders', that is, such as gave entertainment to travellers for their money, (for an Inn is properly called a public 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 Ass, 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 Ass: they gained much by him, who showed many wonderful 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 sum of money bought the Ass; 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 Ass 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, confess 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 likeness.  
MIchael Verdunus, and Peter Burgottus, Shepherds, having contracted with the Devil, could when they pleased, by the use of a certain ointment, transform themselves into Wolves, and kill men, and other creatures, they ran away amongst other Wolves, as people imagined. They were burnt alive in the Diocese 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 without- any intermission for the space of forty days; the Earth was variously shaken, wonderful works were showed, Moravia and Bavaria felt the loss 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 loss 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 soil being so fallen into it, that there was no possible passage. Fifty men, and more rustics, many kindreds, with cattle, 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 enraged at him, procured a Bull charmed with magical incantations, and placed him in a highway, wherein the King passing was set upon, and by his horns was killed, and so lost his Sceptre. John Mag. in his book 8. chap. 13.  
PHilip Melancthon reports, that he was told by Christopher Gross and Sigismond 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 Magician present knowing the fraud of the Devil, saith to them that were present; This pale Maid hath been dead, and coming strait to her, taketh from under her right shoulder, an enchantment, whereupon she appeared an ugly dead corpse. This enchantment had been performed by another Magician, and thereby the Devil had carried about this corpse 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 skilful in the Magic 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 embracing of her; the young man promiseth continence; presently the young Maid being most beautiful, enters his bedchamber, by words and gestures declaring much love; which he seeing, upon his first beholding her, he was so wrapped out of himself, and unable to command his affectionate passion, embraces her very courteously; whereupon the Virgin presently falls down dead, which did infinitely torment both him and the Magician, who by his enchantments so worked at length, that the Devil entered her body, and by his motion of the Devil, the Maid returned home; she was intent to her accustomed labours, but wholly pale and silent. After three days 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 mere ugly base carcase; blood is the cause of a good colour, and lively spirits; these the Devil cannot create: God only our Creator can. Out of the Colloquies of Luther.  
IN the year of Christ, 1543, a certain Italian, by name Andreas, a juggler of Satan, coming up and down amongst the Sepulchers, 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 coin and moneys being confusedly heaped together, he would at his Master's command in order discern, and deliver to the right owners; and if he were asked, who were fornicators, adulterers, or men of great authority and credit, he would most certainly declare; and if any such required the knowledge of any thing from him, he would suddenly satisfy them: wherefore some did not doubt to affirm, that he was possessed with a Pythonical or Satanick spirit. Cron. Headsman part. 2.  
WHen Valens was Emperor of the Romans, Libanus, a Rhetorician, and Jamblicus, the Master of Proclus, are reported by the divination of a dunghill cock, to have found out who should be Emperor 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 conceived out of what letters he took the corns, the same being joined 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 doubtful; 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 Host, went his way; he was scarce gone out of the doors, but the Sergeants inquire concerning him: at length, the fates compelling him, being brought to Wittenburg, he sat 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 topsy-turvy. No wonder, that the Devil 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 Emperor, against Lewis of Bavaria, Emperor, waged a cruel War, in which Frederick being taken, was for three whole years detained prisoner in a Castle near the famous Town Naburg, situated by the River Nabus. In the mean time, a certain Magician 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 Magician, when he should effect his promise. When night was come, both of them went into a Circle designed, and prepared by Magical incantations, the Magician by his charms, raised a spirit, which appeared in the likeness 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 only upon Frederick, but also upon all that were with him; but they signing themselves with the sign of the Cross, the spirit vanished away, and returned alone to the Magician. 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 skilful in the Magic Art, that upon Christmas Eve in the morning, he said Mass thrice. First at Halberstadium. Secondly, at Moguntia. Thirdly, at Colonia, by the swiftness of his Horse which he road 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 Magical Art.  
IN the year of our Lord, 1272. came to Cruse natum, a Town in Lower Germany, a Magician full of tricks and Legerdemains who cut off his servant's head publicly in the Market place, the people being spectators, and within half an hour, joined 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 Air, 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 Wagon 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 Neighbour's child, which they cut in pieces, and put into a pot to boil. It came to pass 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 boiling 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 Magician cured many madmen by herbs which the Devil had showed him. Moreover he had commerce with him, and took daily advice of him for curing of diseases: it happened that there was great dissensions 'twixt him and a neighbour of his, a Carpenter; in their rail and brawlings, the Carpenter did exasperate and vex the mind of the Magician with some bitter and reproachful speeches. After some Months were expired, the Carpenter fell into a dangerous disease, and as one having forgot all former discontent between him and the Magician, seeketh to him to cure him of his most miserably afflicting sickness: The Magician counterfeiting himself appeased and much his friend, whilst he promised his utmost endeavours 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 venomous herbs, which as soon as the Carpenter had taken, his body was cruciated and tormented with such extreme pain, that he suddenly gave up the Ghost. The wife therefore of the Carpenter with his kindred, accuse the Magician of manslaughter, 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 Magic 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 tied to a stake and burnt to death. Manlius, in his Collections.  
MArtin Luther using many words concerning Witches, tells that his Mother was many ways vexed by an enchantress, a neighbour, insomuch that she was wont for fear to show her much kindness, and by entreaties and courtesies, used to procure her good will: for this Witch did so torment her Infants by enchantments, that with continual 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 enchantments, 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 lie, yea our body is obnoxious to death and afflictions; and I am persuaded that my sicknesses, (God permitting) infest me by enchantments: but God, though he suffer his Elect to fall into such calamities, yet he delivers them from the same.  
TWo Witches being in an Inn, 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 bedside, 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 ways doth God show his power, by suffering the Devil 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 Popedom; and that he might more easily accommodate his desire, he set his study upon the Satanical Art of Magic, and so far proceeded therein, that he promised the Devil diligently to observe him, if he would satisfy him in those things he inquired: He desired that the Devil should take the shape of a Pronotary; Satan therefore according to his wish, appeared to him in the form of a Pronotary 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 Popedom to him eighteen years, but he reigned only eleven years and eight days; the eleven years being expired, he falling into sickness, 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, compels 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 replied, What dost 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 bewailed, 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 days, (saith he) there was brought to me a Case concerning Wives; a Wife did endeavour to kill her Husband by poison, 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 mouths; 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 terror to others.  
IT was reported, that some years past a Magician was suspended; but vanishing away when he was upon the Gallows, 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 men's 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 wickedness of stealing and fornication, which by their legerdemaines they exercised; and therefore she was likewise cast into prison; but the chief Magician himself, though put to great torments, would confess 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 days, first the two women, and immediately after the Magician, were deservedly hanged.  
THe horrid and much to be admired example of the power of Satan, which he showeth by his cursed instruments, Witches, are fully demonstrated to us, in the book called, Malleus Veneficarum. And although the power of Satan 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 numbered, and that not so much as one of them can fall to the ground contrary to his will: therefore we may easily arm ourselves 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 showed 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, confessed, 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 lie with the Devil; to which end the devil thought it his best course to invite the Virgin to his Chamber, upon an Holiday, where he might talk to her in the shape of a young Gallant; which having often assayed, the Maid always signing herself with the sign of the Cross, his design was frustrate.  
ANother Virgin of the Diocese of Argentinum staying alone at her father's 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 yourself with the sign of the Cross. 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 herself with the sign of the Cross, by prayers commendeth herself to Almighty God. Whereupon the Devils vanished; which the old woman perceiving, with a grim and devilish countenance, raging, and cursing the young maid, thrust her out of doors. 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 Devil in a way, to whom she prostituted herself, and that he in every respect, performed the office of a lustful man, and was always prepared for that; and that for eighteen years denying the faith, she served the Devil in diabolical lechery.  
IN the Brixiensian Diocese, a young man being enamoured 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 solemnisation 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 courtesan, they took no great notice of; but the Nuptials being ended, by the force of Enchantments, she lost the strength of all her members, and for ten years most miserably afflicted, she kept her bed, and then ended a most pitiful life.  
A Certain Earl of an illustrious extraction of the Westraviensian territories, bordering upon the confines of the Diocese of Argentinum, having married a Lady of an illustrious family, being by enchantments deprived of natural 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 business 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 acknowledge, and inquires of her, her condition, and whether she were in good health; She perceiving the pity and goodness 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 Wife's 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 bore 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 filled with enchantments, of which the old woman did affirm that so long as it should lie there, your power of rendering Nuptial rites should utterly be wanting, but I understand now, and rejoice at it, that what she spoke was vain and frivolous. The Earl hearing these things, wisely dissembling the business, 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 Devil.  
IN the B●esiacus in the Basiliensian Diocese, 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, Choose 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 Diocese, a Priest of the Town of Oberweiler was of opinion, That there were no Witches in the World; 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 enraged, 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 confess her sins; and although at first she refused, yet at length persuaded 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 weakness? The Priest answered mildly, I know not; quoth she, Thou hast suspected me, and that not without cause, I brought upon thee the evil 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 days after my death, thou shalt recover thy health; which happened accordingly, for according to the time for which she had contracted with the Devil, she died. And within thirty days after, the Priest recovered his former health and strength.  
IN the Lausanensian Diocese, a certain Witch caused the Family of a neighbour to be plagued with a grievous barrenness, not only all the beasts and cattle, and other domestic living creatures were unfruitful, but the wife of the family, by the Witchcrafts of this fellow, being made unfruitful 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 door, there lay hid a serpent, which as soon as removed, the misery of barrenness would cease, which as soon as ever it was effected, fruitfulness 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 Midwife. There was in the said Town a famous Witch, of whose company and discourse, the Midwife advised the Gentlewoman who was great with child, to take special heed; but after some days, 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 Midwife what had befallen her, who with a sad countenance, cries out, We have lost the child; which came to pass 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 Diocese, 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 joineth to the former, against whom, whilst he more sharply contends, a third comes, so that at first he was put to a straight, being fords to use the utmost of his strength against three such main and cruel 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 Sergeants, 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 sigh, nothing availing him for clearing or making manifest his innocency; and the Judge's anger did daily increase exclaiming against the wicked fellow (as he called him) who would not acknowledge his villainous doings; after three days were passed, upon the often importunities of others, the Judge sends for him to the Senate to receive his judgement, when he was come to the Senate, the enraged 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 wickedness which he had so villainously perpetrated within a few days past; which the poor wretch hearing, answered, that he had never hurt any Woman in all his days: 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 joint, 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 myself of them and drive them away, which words amazed all that were present. They inquire by what beasts he was set upon, than he declares all that was done very orderly. The truth being thus discovered, the Judges seek what they can to hush up the business, and procure what silence they could for the preservation of the honour of the Matrons.  
IN the Basiliensian Diocese, in the Confines of Lotharingia and Alsatia, a Gentleman of great fame did inveigh against an old woman with somewhat bitter language; who thereby enraged, 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 Leprosy made ugly his whole body: being in this condition, and suspecting the Witch guilty of Enchantments, he sendeth for his friends, with whom he might best advise and take counsel, and declares the whole business, 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 enquiring diligently into the manner and cause; saith she, I boiling with revenge for the contumelious words which he spoke against me, returning home, met there with a malign spirit, to whom enquiring of me the cause of my grief, I told the whole business, and sought to him for revenge; whereupon the Devil 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 than thou desirest; which when she had confessed, she was deservedly burnr to ashes. Serun. Part. cap. 11.  
IN the Constantiensian Diocese, 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 Leprosy, whereof she could never be cured.  
IN the same Diocese and Territories of the black wood, a hangman lifting up a Witch from the ground by a pole of wood, she turning herself 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 Leprosy, whereof he died within a few days after.  
AN honest woman of Oenipontus, returning home from a Garden, she had adjoining 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 brazenfaced impudence flying into the very face of her, saith, Thou suspectest that I often pass thorough thy Garden. To whom the other woman, fearing to brawl or chide with the Witch, answereth pleasantly only in these words; Your paths in the grass declare what trespass you have done me. Then the Witch, much troubled that she could procure no occasion to brawl with her, went away murmuring; within a few days after, the other woman was afflicted with most immane griefs of her belly, and most acute gripe in both her sides; insomuch, that she was not only afflicted with continual pains, but did also disquiet all her neighbours, with continual pitiful cry 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 than Enchantments, he commanded the Husband of the afflicted woman to search, whether he could find under the threshold of his door any enchantments; where amongst many other witchcrafts, was also found a waxen Image, about the length of an hand, which being bored through, had two pins fastened 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 gripe, cap. 12.  
AT Zabermus in the Argentinensian Diocese, 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 days 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 stupefied. Then the Witch standing in the midst between two women, said, Behold, this scurvy creature scorned I should be her Midwife; but I'll be revenged 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'll vex hers; but for your sakes her pain shall be suspended for half a year; and then putting her hand upon the woman's belly, her guts appeared to come out as it were, and the Witch rolled something into them; afterwards, the women being gone, the childbed woman being come a little to herself, called her husband, and tells him the whole business. He comforts his wife, and bids her be of good cheer, for these were but vain terrors, and such as women in childbed were usually infested with. But she answered, O she threatened 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 archdeacon to her son, to whom she revealed the business. When the six months 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 convinced it was no vain imagination that I told you of; who ever saw me eat thorns, sticks, and bones? For there she showed 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 denied all help at the time of her travail, but only of one daughter of her own; her Husband wondering 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 sacrilege and oblation; He saw the Infant, held up by no humane means, by the impulsion of the Devil ascend up the chimney by the Pot-hooks, looking with an ugly Satanical look; the Mother in the mean time calling upon the Devil with her usual diabolical 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 business from first to last, when they came to a bridge they were to pass over, he drew his sword, and putting it to his daughter's breast, vowed she should there immediately die, if she did not convey the child over the River without humane power; for I will not have him go (says he) over the bridge, but of himself let him be conveyed immediately to the other side. And when the good woman wondered at this rigour in the man, and sought to persuade him, he yet insisted upon his demands the more resolutely, until 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 baptised, 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 Countryman walking over his ground to see his Corn in a dry season, with a little girl, 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 wondering at the child's words, asked her, how could she do such a feat? O, (says she) I learned that of my Mother: and added, That she could easily cause it not only to rain, but hail, and raise a great tempest, and that her mother learned it of a Master she conversed with; and that whensoever and whatsoever she required of him, was presently performed; but that her Mother had strictly charged her to tell no body. The father being terrified at these things, asked her if she had ever seen this Master. The girl 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 replied; 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 showed 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 burned 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 Sergeants to apprehend a Witch, and bring him to execution: but they were so annoyed with loathsome stinks, and struck with such a terror in the business, 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 Witch was taken, and brought to execution.  
AT another place when a Witch was bound and brought to the Gallows top, she spit 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 envenomed 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 only the power, but how extreme the malice of that evil Spirit.  
THere were two brothers, to whom their Father left a competent estate when he died, the one of them took upon him a Monastic life, the other married, and set up a common Inn; and most earnestly gaping after Riches, used all means possible to defraud, not only his guests, but their beasts by false weights and Measures, and conveying 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 Father's 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 show thee who consumes thy estate. Whither when they were both come, the Monk by his adjurations, made the Devil that lay hid there, show himself to his brother. And presently a beast of an immense bigness, and so fat that, without much ado, he could not move himself, appeared, which when the Monk saw, he said, O what a gainful Inn 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 harken to me; Be faithful and upright in thy dealing towards all men, use an equal measure, and defraud no body; and after four years I will come again, and then divide my Father's estate with you. His Brother follows the Monk's counsel, 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 goodness, 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 says 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 always learn experience of the great blessing of our great and good God.  
NOt long since; says Bodinus, in Vallis (which is a name of the Suburbs of Laodunum) a certain Witch by her enchantments, 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 Devil very often, and with a loud voice, that he would cure the Woman; and pronouncing certain strange words, gave her a morsel 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 Devil for health, than which it were better to endure the most painful death. Daemonomaniae, lib. 1. cap. 6.  
I Remember about 20. years ago, at Lutetia, in a Nobleman's 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 Countryman (says the same Bodinus) is ignorant, that if two Verses out of the Psalms be recited while the Milk is a churning, there will no butter be produced by any Art. I was at Chillis of the Valesians, when a boy standing at the maids heels, hindered the butter to come or gather: but she threatening 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 diabolical art called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Ring Magic which is performed by putting a Ring upon a bowl of water. This a famous Witch, 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 Chancellor of Mediolanum, had a ring that spoke, or rather a Devil 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 Physician of Tolosa exercise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or rod-Magick, and with a low voice murmur out some (I know not what) words, till the two ends of the rod met, and touched 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 perniciousness, as that of restraining new-married people doth: This the common people call the binding of the Ligula, which boys 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 Egypt was so bound in this nature, that he could not have to do with his Wife Laodice, till with exorcisms 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 says thus, If at any time by Witchcraft and sorcery through the hidden, but always just Judgement of God permitting, and the Devil preparing them, thy copulation is hindered, 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 Judgement. The third, That it is performed absolutely by the Devil. The fourth, That in this case God is to be repaired to in Fasting, which last head is chiefly to be observed, lest those that are troubled with these things (as many do, and as the Devil desires and intends they should) run to Diabolical means for remedy.  
ESpecially it is strange, that little boys by pronouncing some words, should be able most tightly to perform this enchantment. I remember Rioleus, general Ambassador to the Blesenses told me, that a little boy was seen tying this knot under his hat, whilst Matrimony betwixt two was celebrated in the Church, and that the boy being seized on, escaped with the knot. Whilst 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 virtuous woman, she (as if most skilled in that Art) in the presence of Jacobus Bauvasius an Attorney in the cause, declared there were above fifty ways of tying this knot, whether to tie a married man, or a woman only, 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, unless it were dissolved. That there was a knot, whereby one might be brought to love another, and not to have reciprocal returns, but extreme hatred; and that there was another way to make two love one the other most affectionately; but if they came to lie 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 whilst she was ligated, declared she had little tumors 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 stopped by this trick, whereof they were not few that died. I found a poor boy almost dead with this thing; and the man that did the feat, loosed again the knot, and so gave his urine vent. And not many months after, this very Sorcerer died of a like ligature.  
THis mischief proceeding to a community in the Country 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 World, 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 days 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 men's 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 Physicians and Surgeons to search for them, who found no scar or wound at all; therefore he repaired to the Witch he had offended, and appeased her, and so was cured. Also a Citizen of Ratisbone furnishes us with another example, of one who violently laid hold upon a Witch, and threatening to strangle her, compelled her to lose 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 Ambassador to Constantinople by the King, and Polonus (who is also called Pruniskus) Ambassador for France, told me, that one of the greatest Kings of the World being very desirous of the knowledge of the number of his years, and the time of his death, sent for Jacobius, a Sorcerer, who when he had ended Mass, and consecrated the Host, commanded a firstborn son, or manchild 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 asked the head, what he would have? which answered only two words, I suffer violence. At this the King was enraged, and cried, Take away the head; and presently in that fury died. This story is very common in the Country, wherein it was acted, and very certainly reported, although there were only five persons present at the thing. These things thus writes Bodinus.  
JOhannes Charterius, that wrote the History of Charles the VII. tells us how one Guilhelm. Edelinus, a Doctor of Sorbon, was condemned for Sorcery upon Christmas Eve, in the year, 1453, who confessed he had often in the nighttime been carried abroad to a great meeting of Magicians, where he always renounced God, and adored 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 disproven her, he began to suspect her chastity, and threatened to kill her, unless 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 ointment, wherewith they being both anointed, and she having pronounced some words, the Devil immediately carried them from the Country of the Lochii, to the Burdegalensian Sands (which are distant no less than fifteen day's journey, or more); when the man saw himself in company with Magicians, Witches, and Devils, (in a humane, but horrid shape) a thing very unusual to him, and in a strange Country, he began to bless 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 Countryman 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 mitigating the business as much as she could, confessed the most part of the business, and acknowledging her fault, returned from her wickedness.  
ALso some few years since, a woman of great quality at Lugdunum, rose in the night, and taking a galley-pot out of her closet, anointed herself with it, muttering some words withal; 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 galley-pot, taken with novelties and curiosity, he also, as he had seen her before, anointed himself with the oil 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 disappeared; and he, finding himself all naked, returned to Lugdunum, accused the Witch, who confessing all the business, 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 extreme horror seized of him, insomuch, that although he did not invoke Divine aid, the devil said with a very loud voice, 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 experienced in the facts of Witches and Sorcerers, That there was certain Countryman not far from Rome, in the year of the world, 1526. who when he saw his Wife rise naked in the night to anoint herself, 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, until she should tell him whither, and to what end she so conveyed herself 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 herself, 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, unless in scorn and opproby to him: when they were thus in the crowd, the wife appointed her husband to stand a little aloof till she had saluted the Prince of them, (who was most magnificently clothed 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 business. When they had done thus, they began a ring-dance, (which is now taken up among the Countrypeople) 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 Charles 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 women's 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 forced to beg his meat and raiment, 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 Dukedom 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 cried out, Blessed God, what meaneth this? which as soon as she had pronounced, all vanished away; and the poor girl, being found early in the morning by a Shepherd, told the whole business 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 Dukedom 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 Devil being present, obliged them by an oath to renounce God their Creator, Faith, and Religion, and to be faithful 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 Holidays, or set days, come whithersoever he should conduct them; the Devil on the other side promised to them mirth and felicity eternal: 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 Devil little Lord, and sometimes Mr. Martinetus; and as soon as ever She had anointed herself 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 conveyed unto the great coverture of Beneventum, where She found a very great company of Witches and Enchanters. There when She had vowed allegiance to the Devil, She danced, sat at Table, and last of all, every Devil concopulated with her, or him they had to their peculiar protection; and when they had thus done, every one getting upon their own Devils, returned particularly, with the same incredible swiftness that they came thither, and that also they did privately at home adore the Devil, when this was all confessed, and compared to the confessions of two more there were many others accused who acknowledged the crime, and together with their ointments and powders, they were all burned alive.  
ALso in the third book of Tarquamadas of Spain, amongst others you have this more modern story. That a Magician being very importunate, at last persuaded 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 Air to a great company of Witches in which an incredible company of both men and women compassed a Throne, whereon sat the greatest of the Devils in the shape of a Goat, to whom all of them went to kiss 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 country again.  
BOdinus also writeth, That Joanna Halveria, born at Verberium in the Country of the Compedoensians, did confess, 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 apparel, 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.  
WE find in writing that at a great Sessions for examination of the Potezanian Witches, held by Andrea's Fertius the King's 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 Monday 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 Devils of humane shape horrid to behold, etc. 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 Devil. 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 Devil lay with them after they had by his instigation denied both God and all Religion. And that not a few had repent, and turned off themselves from that wickedness, and confessed that whilst they were Witches the Devil 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 Devil being Witches, to these things Spangeus adds, that Witches did very oft copulate with the Devil, 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 conceived 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 Witches) 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 Month of September, to take cognisance of three Witches, who amongst other things, confessed that every sorceress had a particular Familiar to commerce withal, 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.  
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 Proctor 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 Hangman, or rather the just Judgement of God, who did so demonstrate, that the punishment should be equal 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 Proctor, I took two filthy and beggarly Magicians, which did beg alms at a rich man's house; who being denied, did cast in Witchcrafts, and all the household being driven into fury, died mad. Daemonum, libro 3. capite 1.  
THere was a crafty Tailor at Lutetia a Magician, who only touching with his hand, did cure a Quartane Fever, 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 Countryman; but it is proved that the means by which she cured, did disagree with nature, as with the Brains of a Cat, which is poisoned; 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 Oil, or of the healthful Ointment (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 Holiness, 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 days, and commanded that Pater noster should be said divers times, and that they should go to Compostella at St. James', or to St. arnold's, but at length she was convinced of many Magical 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 loins, 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, than 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 Devil by entreaties, 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 herself, but although she was hid, she is found, and suffered deserved punishment for her wickedness.  
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, cattle, 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 Magician was apprehended.  
I Herd from the Lord Turnerius the Aureliensian Counsellor concerning Hulinus Parvus the Aureliensian Materiarius. This man by chance being deadly afflicted by Magic, did take care that a man should be sent for, (who promised that he would drive away all diseases, being suspected of the Magic Art) that he might cure him. But he answered that he could not restore health to the man, unless 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 Magician was touching his Father to cure him. The Father being cured by his touch, the Magician doth require the child to be brought, which being not found, he suddenly cried out, I am undone, where is the child? and when he was going away he had scarce put his foot out at the door, when the Devil killed him presently, and his dead carcase was as black, as if any one had died it with a black colour on set purpose.  
I Herd also (saith the same man) in the Judgement 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 herself 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 carcase being condemned to the fire. I received the story from one of the Judges that was at the Judging of him.  
I Herd also at Tholosa, that a certain Student of Bordeaux, said to his friend, being very sick of a quartan, that he would give his Fever 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 Magician said, Give it me; Then the sick man consenting, the Magician died, being oppressed with the Fever; 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 died 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 oils 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 nails of his feet and hands, as it is the custom of punishment in the East, which was without the breaking of members; the pain was intolerable. After some days being carried to his men of Bordeaux, he died.  
BUt Experience doth teach us, that a disease happening by a natural manner, not by witchcraft, cannot be taken away by Magicians. Quaesitor Sprangerus doth bring an example; when he knew that there was a Counterfeit Magician 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 pledge to Satan, and the Magicians, to whom she had gone for her health, was recovered.  
OGerius Terrerius, a most learned Physician, when I was at Tholossa, hired handsome houses, and situated in a very good place at Bursa, for very little, in the year 1558, because an evil 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 Inhabitants, 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 girl full of knowledge, said, That she saw a woman most exactly adorned with most precious chains and gold, which did bear a torch in her hand to a certain pillar: and therefore Lusitanus answered the Physician, that he should take care that the ground should be digged in the Cellar at the pillar, that he might find the treasure. The Physician rejoicing, commanded it to be digged up. But when he thought the treasure was almost found, a whirlwind arising extinguished the light, and going out of the vent of the Cellar, broke fourteen foot of the battlements of the walls in the neighbouring houses, part whereof fell together into the porch of the door, part into the vent of the Cellar; part upon a woman carrying water, whose waterpot 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 wondered because it did hurt the Physician, who after two days 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 days. And we at the same time saw through 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 ruin of the Tower Magdeburg, when they did dig to find treasure; which Satan had showed them. Gregorius Agricola in his Book de Spiritibus subterraneis writeth, that at Annaeberg, in that ruin, 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 Magicians found by the help of Satan.  
I Herd 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 Whirlwind, 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 Herd 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 thiefs: so they were turned to flight: but evil 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 men's eyes, and move laughter, and make the spectators astonished concerning Triscalanus that Magician, which said of a certain Curate, 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 show 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 likeness of Papers: by which thing it was manifest that Satan did delude men in many things, and also bind fast every one's 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, etc.  
THe Germans 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 entering 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 Colic all within; She runneth straightway to the houses, where the bowels were burned, that she might ask for a burning coal; and her pain did cease. But if the doors were not opened, the houses were darkened, ringed with horrible thunder, and threatened ruin, unless those that were within would open the door: which Sprangerus writeth, that he observed, and saw in Germany.  
I Herd 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 Magician 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 cattle 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 needful here to insert); this being done, there did none of his cattle 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 evil he did suspect to come to him from the sorceress) the Judge 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 Devil, 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 Devil's 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 sorceress was burned alive, and remained without repentance, Idem. lib. 3. cap. 5.  
WE read in horto Antonii de Tarquamedia, lib. 3. of a certain Magician, who said to a rustic 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 pricked his nose thrice to let forth blood, he was cured.  
CA●olus Martinus, Governor 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 threatened death to the Witch, unless 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, joined 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 Governor 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, Precedent 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 solicit him, that we might assist each ●ther in the public 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 Magician (whose name he told him) living in the King's Court. The Father bearing this patiently, went into Lusitania, where the Magician said to the Father (before he did only 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 wondering 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 inquire after the crimes of Magicians, 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 charm upon him. The Bishop wondering, sent with all speed to Rome to the Pope Nicolaus, V. that he might get leave to be cured by this means. The Pope, which did love him singularly, did grant his request with this small sentence, that of two evils, he should fly 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 died, would never consider, but uncessantly committed herself to Satan, to recover her health.  
IN the field of Poitiers in France, in the year 1571. Charles 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 dance, 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, cattle, 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 Poitiers, some months 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 lie; 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 joints and complexion) had commanded this Prince of Magicians, and his other followers, to be burned together, that God would grant a longer and more blessed life to him for these Judgements. For the Word of God is always 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 showed favour to a man that did deserve death, should die. Ibid.  
IT is manifest unto all men, that the man of Rochel, who was wounded to death, of whose health all Surgeons did despair, was so ordered by the help of a certain Magician, that he could walk and speak some days; indeed Satan, and not any other, did bear him, that he might show his power to the Magicians. 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 dance; 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, Precedent of the people of Poitiers, (who was then sent for to hear the Judgement with Daventonius the Precedent of Poitiers, 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 cattle; dust being brought to them, as they did confess, by the help of the Devil furnishing them, which they hid under the ground of Sheepcotes, and the threshold of houses. But they declared, That they were wont to go thrice to the greatest meeting, whither innumerable Magicians came together to a certain cross-way where Feasts are solemnised, 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 feebleness, that man with death. Last of all, the Devil with a terrible voice did thunder out these words; Revenge yourselves, or slay: So every one did return by the help of the Devil the same way that they came. The Precedent Salvertus, a most virtuous man, said moreover, that it did appear from ancient acts; for Magicians 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 died in their obstinacy.  
I Read also a Judgement 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 cattle: Lastly, it was appointed, that they should meet in the same place eight days after, on Monday at the beginning 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 wickedness 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 behoove them to have fresh powder often. Bodin. lib. 2. cap. 4.  
A Thing like to this, is that which we read in the Judgement 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 Mistress caught her breaking her earthen vessel of purpose, than she confessed the matter, and was adjudged to die, 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 Counsellor, 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 stir 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 testify, with how great cheerfulness 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 Natural Witchcraft, by a Neapolitan, who doth declare a thing which he tried in a woman-Witch, who after she had anointed herself naked, swooning, 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 Herd from the Turettanian Precedent, 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 Mistress) 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 Magicians 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 confess, 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 Bordeaux, in the year 1571. when persecution was instituted against the Magicians of France. A certain old woman at Bordeaux 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 Devil, every one did kiss 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 sorceress 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 herself 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, until with great grief he doth return, and bring with him his ring, letter, or knife, who is absent 300. miles. Idem. ibid.  
THat judgement of seven Magicians is alike admirable, which I learned at Nauntes in the year 1549. Therefore when they promised that they would show before many, in an hours space, what was done ten miles in Circuit, they presently fell down dead, and did lie 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 Magical charms suffered punishment) not only confessed, that he killed eight children, and deprived others of understanding, and sacrificed his own young son to the Devil, and that in her Mother's 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 sorceress, which he condemned to be burned, that she confessed, (how she was a Midwife) that she taking children out of the Mother's Womb, did present them to the Devil by lifting them aloft into the Air; afterwards she put a great pin into their heads, so that the blood might not run out: then carrying them to be buried, going in the night she digged them up, boiled them in a furnace, did eat the flesh, and did keep the fat for her use. By this means she killed forty 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 herself, and when she was brought home again; she confessed that she infected the blessed bread with poison; the bread was cast before Dogs, they die. She being in bonds, was in a trance more than six hours, void of all feeling; afterwards rising up, cried out she was wonderful weary, and sent back the Messengers from many places with certain signs and marks. When she was near her sentence of condemnation, and Judgement was ready to be passed upon her, she called upon the Devil, 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 wonderful 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 Magicians; and both divine and profane Histories do prove it certainly. In the book of Inquisitions against Magicians, which I have often mentioned; we read of one Statius a certain Magician 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 Magicians 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 Judgement 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 Month after, he got another girl in the same manner, and killed her; and being about to eat her, unless three men (as he himself confessed) had hindered him. And about fifteen days 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 Month 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 Devil; 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 Devil. Afterwards they confessed, that anointing themselves, they were transformed into Wolves, running with great celerity and swiftness; 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 Countrymen 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 King's General Factor, or Solicitor, did tell me of another example that was sent to him out of Belgia, with the whole Judgement, signed by the Judges and Clarks and Notaries; which was concerning a Wolf that was wounded in the haunch 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 Milan 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 Judgement 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 slashed. But because the thing seems so incredible, the sentence and Judgement is mute and silent. Petrus Marmorius in his book of divinations, saith, that he himself was an eyewitness of this transformation of Men into Wolves in Lubaudia and Henry Coloniensis in his Vol. de lamiis of Witches, 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 Emperor, 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 showed 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 Magicians. And the truth is, this kind of Witchcraft overspread all Greece and Asia, and some of the Western 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 Wolves. Therefore in the year 1542. Sultan Solyman, getting invested in the Empire, there was such a company of Wolves at Constantinople, that the Emperor was in arms marching against them with his Praetorian Soldiers, 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Latins, 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 Philip Melancthon, writes, that formerly these seemed always but as mere 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 Magicians, that they might have a Congregation in such an appointed place, and if they did not appear there, they were corrected by the Devil 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 days 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 tolled a story not much unlike to this; He said, That having some business with an old man in Livonia, the thing was known amongst the people, I have about me some letters of a certain Germane, 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 Countries where Herodotus seems to place the Neurians, among whom there were those that could change themselves into Wolves, which was a common and usual 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 Magicians, that by certain short sentences allayed that tempest in which Xerxes had above forty 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 Mariners 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, invisible.  
ANd it is a wonderful 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 confess it: not only Herodotus hath written of it 2000 and 200 years since, and Homer 40. but Pomponius, Mela, Solinus, Strabo, Dionysius. Afer, M. Varro, Virgilius, Ovid, 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 poisons culled, 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 changed,  
Hiding myself, into Maeris Woods ranged.   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 pass 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 entrails 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 Latins, 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 Saxon Grammaticus, Fincelius, and William Brabantius; I pass 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 Circe's the Witch, and of Ulysses' companions being turned into hogs, 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 cattle, that they might bear necessary burdens; and then afterwards when they had done their work, come to themselves again, as we have showed before, etc.  
WE read of a like History to this in William the Archbishop of Tyre; Sprangerus the Inquisitor relates the same of a young English Soldier in Cyprus, that was turned into an Ass 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, until the Ass 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 mere 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 peripatetic Philosopher, that commonly there was an Ass ordinarily at the hearing of his Lecture.  
NOthing is more frequent and usual in Egypt, as our Merchant's 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 show and intimate, that it took wonderful 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, than it would have showed a great deal of exultation more than 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, 
4  who that he might be in his right wits, did show 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 days 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 Atheistical 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 atheistical and accused of the Magical 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, etc. Bodinus, lib. 2. cap. 6.  
OF all the deeds that Magicians challenge to themselves, you shall hardly find any more famous than 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 Diocese, there were Storms, Hail, Lightning, and Tempests, which hurt the corn for the space of four miles, the Country men in veighing against the Magicians, 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 Counsel, 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 Devil; 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 Judgement 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 Devil 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 Witch 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 Air: 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 Kingdom by the Spaniards, when all things were parched with drought and heat, and the French in their battle having a great scarcity of fresh water; some Priests being Magicians, did draw-about the Crucifix in the Streets in the night time, and with innumerable rail and blasphemies, they went their procession, and threw it into the Sea, afterwards they gave the consecrated host to an Ass, 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 Saltpetre 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, than those creatures which go over it, especially when the Witches hide it one foot under the ground, but only the Devil 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 only doth the Devil exercise his power, not only in raising of Tempests, Hail, Lightning, and about Corn and beasts, but also upon Men, but chiefly upon wicked men, and those Witches (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 Devil 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 die: 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 Diocese, who confessed that seven young Children were killed in the Wombs of the Mothers, and so also brought barrenness 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, Barrenness 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 Baptised, which she used to Magical uses, which I should esteem as ridiculous, were there not daily examples that confirmed it; When Sir John Martin, put in stead of the Governor of Laodunensis, condemned a Witch 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 Counsel of a Witch that he might be revenged of an enemy who counselled him that he should Baptise 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 Witches, declare these things amongst others, that examined a Witch, 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 Devil, 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 pass 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 sold; we read that casting a certain kind of powder upon Plants, they will quickly wither and die. I have (saith Bodinus) in my power some Judgements that are sent unto me by that worshipful 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 Governor 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 Devils, and other Conjuring diabolical words. Which is not fit to be inserted in this place.  
NIderus writes, who examined abundance of Witches, that he saw one, who only by his voice could kill men, and another that did turn up and down, her neighbour's Ghost being a horrible spectacle. Anglus also writes (of whose History we have formerly spoken) being the Physician 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, thorough whose skin there was an Iron nail strucken, and was so gnawed and tormented in his bowels; and despairing of remedy, strangled himself, and was anatomised, 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 bottom of hair. And therefore no wonder is it, if the Thessalonian Witch at Pamphila caused a Woman's belly to swell and be tympanized, as if she had been about to bring forth three births, and for the space of eight Months she carried about her this burden. In like sort did that Martinian Witch, which killed the Germane, not by poison, as Tacitus saith, or by a Cock's Egg, but by the help of the Devil. And also that Witch in the Constantiensian Diocese, that did so puff up a man's 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 Devil; by which argument we prove that all these things are done by the Devil, 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' Story, of one Plumberus, a certain Conjurer, who lived at Lendenburg in Germany, whom the Devil 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 Air, 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 Countrymen did rear him in pieces, without any Lawlike Judgement after he had committed many bloody murders: 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 Hermaphrodite, and when this Epicoene entered into other houses, and a while after they did kill men; therefore the Hermaphrodite 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 died many. Cardan writes, That he saw a certain Witch at Patavia, which quickly killed 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, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he saith, Non venenis tuis sed pharmacis, not by thy poisons, but drugs 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 threatened a certain woman, that she should never after give suck, it so happened, that her milk instantly dried up; and although she bore many children, yet her breasts were dried 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 died, she confessed that she might get a place for her children: but after her Aunt died, and as soon as the clew of her life was unravelled, 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 daytime, 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, snatched her up too, and they hovered a good while in the Air, the multitude stood wondering 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 snatched into the Air by devils. And it was required of a certain Magician 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 Air 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 Magician, Sedechias by name, who (as John the Tritemian Abbot relates) did shoot a man through the Air, and tore his body, and gathering up his limbs, knit them together again, as did Simon Magus, Nero being present, who did gulf 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 Wonderful 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 Countries, when he obstinately pursued Ulysses amongst the Vines; but being hindered, 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 denied 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 pass.  
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 inquire of the Oracle at Delphos, to whom Pythia answered: 

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   

Thy speechless son, great King, Croesus' high race,  
Wish not his words to hear, thy longed-for Grace;  
One day thy boon shall thee distress, 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 Soldier rushed upon the King, his dumb son cried out with a loud voice, when before he never spoke word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 only 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 show 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 digged, 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 only son, took his journey into Rhodes, desirous of bringing his son into Crect; 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 Island, Althemenes coming with his help, unwittingly 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 wandered alone thorough deserts and uncouth paths, and he being spent with grief, died. Diodorus, lib. 5. cap. 13.  
AMphio●'s house being wholly consumed with the Plague, Laius succeeded in the Theban 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 surnamed Oedipus, from the swelling of the wound: The household 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 deceased, striven 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-mices, and field-mices, and gave warning that the boys 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 ask 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' head in Lesbo; and ask the Oracle, of the event of the Wars; had this answer, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. Similem exitum, ut ego, habebis, Thou shalt die the same death that I died of; the event gave credit to the Oracle: for Cyrus was slain by Tomyris the Queen, who cut off his head, as Orpheus' was by the Thracian Menadians. Philostratus testis.  
POlycrates the Samian Tyrant, after he had taken the Rhine Island, and consecrated it to Apollo, there was set up gallant Plays at Delphos; and also sent to consult Apollo's Oracle, Whether he should call those Plays Delion, or Pythian? The Oracle answered, They shall be both Pythion and Delian Plays to thee; intimating, That he should soon die; 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 months 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 pass, 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 Emperor had this of the Oracle, He should die in the same manner that Ulysses perished and died, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 killed by his brother Domitian with the poison of a Sea-Hare. Coelius, lib. 26. cap. 30.  
JUstinianus, the Roman Emperor, 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 Sibyls, whose opinion was, that Mundus was to perish with his issue, where at length afric was to be taken by the Romans; But than Justinian did restore afric to the tame Vandals: This Prophecy of Sibyl did much perplex and affright many men, who did expect, that there would a sudden destruction come upon the whole World: But the event, death, and end of this Captain Mundus and his son, did show, that such like Prophecies were obscure and ambiguous, and how fallacious the Artificers of Magic were. Aventinus, lib. 3. Annal. Bojorum: et Johan Magnus, lib. 10. cap. 14.  
MAnuel Comnenus hoping that the thread of his life should be extended, did put himself into a Monastical habit, so that he ended both his life and his reign together; who had reigned eight and thirty years, excepting three months; 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the last syllable of the name of Manuel, with the Greeks, doth comprehend or complete 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 War 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, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 Egypt, and making a strict covenant between themselves that they should not entrench one upon another, and so by a sure conspiration did rule Egypt: but in the mean while, it was known by the Oracle, that he that should sacrifice or offer in an Iron vessel should only obtain the Egyptian Empire. Not very long after, it came to pass that when by chance, when all the Kings stood in Vulcan's Temple in the manner of sacrificers, the chief Priest of the Temple, numbering each of them, except Psammetichus who stood in the last place, took the Vial, and offered; and he being compelled by necessity, took off his Helmet, and sacrificed therewith, than he bore his Censer as the rest of the Kings did: the thing being minded, and observed, incontinently they that stood by, remembered 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 Kingdom being shaken off, the other Kings did relegate and dismiss by their Law, another part of them into the fenny part of Egypt, and that the rest should abstain from that: Psammetichus did take very ill that ignominy, and underhand took private counsel 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 Egyptians 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 enthrone him in great dignity. Not much time was spent ere that the Jonians mixed 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 Egypt: therefore one of the inhabitants seeing them land, and come on shore, affrighted at the uncouthness and strangeness of the thing, being full of fear, related it to Psammetichus that the brazen men were come. For the Egyptians, until that time, had never seen an harnessed Soldier, than he perceived that the fatal 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 Country was yielded to him. Sabellicus lib. 4. Ennead. 2. ex Herodoti, lib. 2.  
MAnuel Comnenus Emperor, having a Son born, that he might make his birthday more famous, did entertain his noblest Citizens (as the custom was) with a sumptuous feast, carrying boughs in their hands, and called his Son Alexius, not only that he might honour him with his Grandfather's name, but for the Oracles sake, who by ambages and doubtful speeches gave answer that so long the stock of the Comnenian family should endure as the name did comprehend the letters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, per A. Alexius; per J. Johannes; per M. and A. Manuel, and his son Alexius, not obscurely did signify. Nicetas lib. 5.  
THe Country of Boeotia 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 Crows, which being wet in Wine, the boys sent out de-albifyed and anointed with brine or plaster. Coelius, lib. 57 cap. 11.  
WHen the Teu●ri-Cretensians sought themselves out new habitations, and ask advice of the Oracle, received this answer, That they should there fix their station, and inhabit where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, hoc est, terrae ●ilii eos adorirentur, where the sons of the Earth should set upon them. They wand'ring about Mysta and Cili●ia, at last came into Troy, where they fell asleep; then a great company of domestical mice did eat and gnaw the strings of their Bows and Shields, so that when they awaked and rose up, they could make no more use of their Bows, therefore they thought that the Mice were the Enemies that were foretold to them by the Oracle; and sat down and lived in that place, and builded the Town Sminthe, because the Cretans call mice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Eustachius, Iliad.  
THe Phrygians being carried by Aeneas their Captain into the Laurel field, were not willing to go any further, but listened to the Oracle, that it might show 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 happened, and then they remembered, 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 error, 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 Sibyl did inhabit, a Maid-prophetesse and dweller there. It is also said that the Trojans were commanded to sail to the Western Countries until 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 wand'ring, and that they were arrived at the fatal land. Sabellicus, Lib. 7. Aeneid. 1.  
THe Lacedæmonians were led into the Tarentine Colony by their Captain Phalanthus, a Spartan; the Oracle at Delphos predicted, that when he did observe rain under Aethra, than 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 compass field nor City when it came into his mind, that it was utterly impossible 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 pass 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 kill 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 sluices and floodgates of her eyes, she did bedew and wet her Husband's 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 Attic Region was destroyed with the Peloponnesian War; 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 Soldier, and offered himself to the force of his enemy; and one of the adverse Soldiers 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 Lacedæmonians enquiring of the Oracle about the event of the War, they received this answer from Pythia, That the Athenians were to be overcome by the Persians, but that the Spartan King was to be killed in the field. Mardonius saith, the Athenians being relinquished and left, three hundred of the Lacedæmonians were slain with their King Leonidas. Herodot. lib. 8.  
THe Romans making War 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 days 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. Plutarch in Parallelis.  
IN the Cimbrick Warr Batabaces came to Pessinunte, being Priest to the Mother of great Idea, he brought the Goddess out of the Temple, to declare Victory to the Romans, and of the great glory and credit of the War 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 coming ●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 plucked him out of his Pulpit with great indignity, when the thing itself spoke for it, and commended his words; and when Pompeius returned home with whispering and muttering speeches, such a Fever bore him company, (as every one knew) that he died within seven days after. Plutarch in Marii vita.  
WHen the Vejentes in a sharp and long War were driven within the City Walls by the Romans, and yet the City could not be taken; and the delay did seem no less 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 sudden the Alban Lake or Gulf not being at all increased 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, Ambassadors 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 through the fields; for so even should the Vejos be overrun, and brought into subjection by the Romans: And before the Legates might proclaim or declare, a Soothsayer of the Vejentians was taken by a Roman Soldier, (for they wanted Interpreters of their own) and he was brought into the Tents, and did prophesy 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 Haemon of Thoas his son, being a banished man in Aetholia, playing in the Sun, unwittingly he killed 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 through the straits; so the Dorienses obeyed, and they presently got Elea. Pausanias, lib. 5.  
THe Lacedæmonians were always overcome in War 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 Lacedaemon; and they doubting and being uncertain of the place in which they were hid; The Oracle answered, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   
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 lie buried yet  
The spoils of Agamemnon: if that ground  
And Cot thou purchase, there they may be found.  When no man could understand the Oracle, Licheses, one of the benefactors of the Spartans, came to Tegea, and sitting down in a Brazier's Shop, wondered 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 Licheses instantly called 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 men's destruction. And Licheses ruminating with himself, did communicate this thing to the Lacedæmonians, and feigning an escape, returned to the Tegeans; and he bought the skeleton, of the Smith, and privily carried the bones to Lacedaemon: And then it came to pass, that the Lacedæmonians overcame the Spartans in War, almost at that very same time in which Cyrus took the Kingdom from Croesus. Herodotus, lib. 1.  
IN the reign of Tiberius the Emperor, there was an Oracle given out at Rome, in these words; 

Bis ter trecentis circumvolventibus annis,  
Seditio perdet Romanos.   

Ere thrice three hundred Snakes encircled be,  
Rome by Sedition ruin'd you shall see.   Which they did think came to pass 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 pacify the people, said, That there was never such words spoken: Which done, the people sung this Sibyls verse, Ultimus Aeneadum matrem necat Induperator. The last of the Aenea's Family shall kill his Mother, he being Emperor. Which happened; and whether it was an Oracle from God, or from a prophetic spirit that was amongst the people, or by a guess 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 days together, also much whipping, that he might know what would become of his Kingdom. The Devil 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 oppress the Inhabitants by cruel servitude. The King hearing the words of the Oracle; and that he might appease the wrath of the gods, he epitomised 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, remembering 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 lethargized and idle besieged persons the River by continual showers did flow to a very great height; 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 pass, despaired of remedy; and lest that he should be taken of the enemies, he burned the Palace: Arbaces creeping through the ruins 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 deflowered by him, and that Stesichorus was sprung from him by that illegitimate means. Thucyd. apud Gyrald. Dial. 2. hist. Poet.  
EPaminondas the Theban 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 Mantinaea, whose name was Pelagus, where he died. 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 error, and died despairing. Herodotus lib. 3.  
PYthia did prophesy 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'er the Greeks shall domineer;  
O that I were Jove's Bird eagling on high,  
Towering always near to the azure sky,  
O'er Thermodonian waters for to see  
Such crimson and such scarlet Tragedy,  
Where conquered shall bewail with weeping eye,  
The Conqueror conquered, by the fates shall die.   This doubtful speech King Philip 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 signified quite contrary, to wit, Philip 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 Music, 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 heinously that he was complained of for ravishing of Attalas the Niece 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 Delphic 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 Kingdom 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 Theban Marsh, which was called Currus, he was slain.  
AESchylus the tragic Athenian Poet, was told by the Oracle that he should die by a blow; therefore being a banished man in Sicilia, he did eschew roofs lest he should be oppressed by their ruin, or knocked on the head by their fall: but it happened 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 shellfish) and being hallucinated and deceived by the whiteness of his bald pate, thinking it to be a chalky stone, let the shellfish fall upon it, to have the shellfish broken, and so Aeschylus perished by that fall and stroke. Idem. lib. 9 cap. 12.  
DAphidas the Sophister, when he Ironically had consulted the Delphic 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 die. 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 Syracuse, acted a Tragedy to the Athenians in their Bachanalian feasts, and when he by all their suffrages and voices was declared Victor, one of the Queristers or chanters of the Musical 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 Syracuse, 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, banquet, and Bacchanalians; and when he had invited his friends and familiars indulging and overcharging himself with too much wine, fell into a grievous sickness by reason of his too much gulphing of Wine. But when he was told by his Gods that he was to die, 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 than he. Wherefore having many conflicts, bicker, & skirmishes with them, if the victory seemed to hang in equilibrio, i.e. eeven balance, 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 o'ercome of their own accord, lest 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 Athenian 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 bosom received, it flowing out of Molossis, standing hellish black jet-like pools and bays. But no humane providence or foresight could eschew fatal necessity, which for the most part rushes soon into that which is aimed most to avoid. Oftentimes Alexander had overcome the Brutians and Lucan's in battle, 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 Lucan's and Brutians, and did grievously oppress the Country thereabouts. But continual 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 Lucan's exiles 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 Lucan's, fight 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 tired out, and by chance one blabbed forth the name of the River, which was much hated by the King, and so exclaimed and cried out, Art thou called Acheron, which being known, he made a great haesitation whether or no he should pass over the River: and when he so delayed, one Sotinus a servant, gave warning that the Lucan's did seek places to lie 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 Lucan's had wounded him with casting a Dart, and the streaming Tides carried him down (his Spear sticking fast) towards the enemy's 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 ransom 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 Carthaginian Captain. Lybyssa corpus teget tuum. Lybyssa shall be thy grave. Hannibal did suspect Africa, and that his burial 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 always suspected the mollities, and tenderness of the King of Prussia, and abhorred the Romans, therefore he opened seven 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 commandment of T. Quintius Flaminius the Roman Ambassador which he had desired and obtained of the King, he attempted a flight through the private holes; but when he fell into the Kingdom's 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, until he should die. 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 day's 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 Hannibal perished. Plutarch 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 Fever got hold of him by reason of the inflammation of his wound, and that he died within three days. And so the fatal 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 Commonwealth, desirous to find out the spring and root of that great sedition (for he excelled in strength the Achaean Empire) he compelled the chief Governor of the Delphic Tripos, to descend into the inmost concave that they might know certain things; consulting with the Oracles, they were almost choked 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 Roman 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 Country which is between Rhamminta, that noble and renowned 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 Devil. 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 Proconsull of Asia being a Lawyer, to be put to death; but before he had satisfied his tyrannical desires, he was slain by Cassius Chaerea, not being able to eschew his fate. Rutilius, in vita Cassii.  
MIchael Comnenus Palaeologus Emperor, 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 plucked out the eyes of that honest man Pachonius, for that an Oracle was publicly reported to be given out concerning the Emperor, that being deceased Pachonius should succeed him in the Kingdom, and being deceived and blinded with the love of ruling he had not hastened to make Pachonius unserviceable for the Empire. Gregoras lib. 5.  
THere was a famous City in Olympos, whose name was Libethra, which Mountain stretched itself forth into Macedonia, not far from which City there is Orpheus' Tomb and Monument, and there was formerly an Oracle had from liberi patres, to the Libethrians out of Thrace, that their City should be razed out, and destroyed by a swine, when the Sun first should see Orpheus' 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 relied no less upon their own confidence then it's great strength. But when it pleased the Gods that these things should come to pass, a certain shepherd 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 shepherds that were hard by, and those Plowmen that were ploughing not far off being much taken with it, left their work, and ran to hear the sweet song of the sleeping shepherd, and there when they joggled and justled one another nearer and nearer to the shepherd, they threw down the Pillar, and that being cast down the Urn was broken up, which done, the Sun saw Orpheus' 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 walls. Pausaunias' in Baeoticis.  
THe Siphnian Islanders, 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; 

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   

When you a Market-House, and Council-Hall  
Erect all white, beware, a cunning blade  
With wooden 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 Marketplace and a Council-house built of white Parian Marble; when the Samians instantly came themselves to Siphnum, and sending a Ship with their Ambassadors 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 wooden 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 equivocal sense of the Oracle; for Hamilcar did command the Carthaginian Soldiers, like servants, that they should demolish and pull down all their houses, and that they should leave nothing unruinated and not pulled down, and to burn all, and to spatter the ruins all about; neither was there any delay for his commands, they did ruinate the walls, and overturn 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, etc. 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 Ambassadors, 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 confess,  
But yet the mor●al shall the god possess.   The Phocenses being puzzled 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 terror. 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 only 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 enemy's weapons; from which amongst the Greeks all cruel and immane Counsels 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, plied 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 custom in War, the Generals on both sides gave to their Soldiers tesserae, or marks to be known by from the enemy, as we do our Watchword. 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 Lacedæmonians having received the most healthful and good Laws of Lycurgus, after his death being (as we say) pricked with provender, and not content longer to enjoy their ease and quiet, puffed with the conceit of being more noble than 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; 

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   

Wouldst thou Arcadia have? a precious 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 Lacedæmonians had received this answer, they declined their assault of the rest of Arcadia, and only 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 enemy's 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 Trophy 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 Troops of the Argi in a Grove, and there burnt them, ask 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 Delphic Oracle, began to compel 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 rejoiced, taking them as a most apt answer to his demands, and the prediction of his future success; and presently hereupon gave out in writing, That the Gods had licenced him to do what he pleased; and after the custom 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 bend his resolution and endeavours for military designs. There happened also a Prodigy in the Temple of Apollo, in this manner; An Eagle hover over the roof, cast herself 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 success of Philomelus and the Phocensians in the Delphic War; 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; 

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   

Whenso'ere a mongrel 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.   Croesus' concluding with himself that there would never any Mule reign over the Medes instead of a Man, thence inferred that his rule should be perpetual: not understanding that by a Mule, was understood Cyrus; because he was descended of two several Nations: his Mother Mandane being of a better extract than 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 Kingdom with his Mother Pheretima, being at Samos; solicited 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 Kingdom: to whom Pythia returned this answer. During the time of four Battus', and as many Arcesilaus', to wit, eight Generations of men Apollo, hath granted thee to reign; and further dehorts thee to endeavour. And likewise persuades 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 entering 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 Kingdom, and somewhat settled his affairs, not minding the Oracle, he called his adversaries to Judgement, and those that he could lay hold on, he sent to Cyprus to be executed; whom the Cnidians when they were brought into their Country rescued, and sent them to Thera. Some that had privately conveyed themselves into a strong Tower-building combustible matter round, he burned 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 Niece 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 Cousin Alazeris heads from their bodies. Herodotus lib. 4.  
NEro Caesar being warned by some Mathematicians that the ruin of his Empire was portended by the Stars, but some of them differed 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 die before the appointed year set down by the Oracle, insomuch that he arrived to that height of insolence, vain conceit, that having lost some precious jewels 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 Counsel 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 digged up an old Monument of Belus, found an Urn of Glass, in which a dead Corpse lay in Oil, but the Urn 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 Urn: which when Xerxes had read, he was taken with much dread and horror, and commands presently Oil to be poured into it, with which it was not full, he therefore commands again more Oil to be bestowed upon it, and found that the Urn 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 killed by night in the streets by the hands of his own son. Aelianus ex Herodoti, lib. 3.  
SYlvester the second, formerly called Gilbertus, a Frenchman (as ●hey say) by evil arts obtained the Popedom. When he was a young man, he was a Monk in a Monastery of Florence situated in the Aurelian Diocese, but leaving the Monastery, the Devil followed him, to whom he wholly surrendered 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 Scholar he became chief Master. Martinius testifies that Robert, King of France, and Lotharius, a man famous by Nobility and learning who was afterwards created Archbishop of Senosenses were his Scholars; Gilbertus therefore, provoked by ambition and diabolical desire of governing, first by largeness and gifts, he obtained the Archbishopric of Rheims, then of Ravenna, and lastly the Popedom itself, the Devil 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 Devil 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 Month of his Popedom the tenth day, he had sacrificed in the great Church of the Holy Cross at Rome, he knew that by his fate he was to die forthwith: he therefore repent and acknowledged his wickedness before the people, and renouncing all ambition and diabolical fraud, he exhorted all to a good and pious life.  
WHen the Boetians wasted the Seacoasts 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 Marketplace, but they thought they were not to forbear war for thirty years, which time they heard to be fatal, but that if they forbore war they should receive many wrongs from the Aeginetians. Herodotus lib. 5.  
THe Wisdom 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 signs the cruelty that Art●xerxes Ochus afterwards exercised against those he subdued, and the miserable slaughter that ensued, for when Ochus subdued the Government of the Persians, one of them advised a certain Magician, one of the Eunuches 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 cheerfully, 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 Goddess, which happened twice amongst them. Herodotus, lib. 8.  
Beleses' a Chaldean, exhorted Arbares General of the Medes, to invade the Kingdom of the Babylonians, promising to him certain victory, which after two years, and much loss by slaughter given and received on both sides, undermining the City of Ninus King of Sardinapalus, he desperately burned the King's Palace, and obtained it. Diodorus, lib. 2. cap. 7.  
THales the Milesian, perceiving that the next year would be a very plentiful season for oil, (by the rising of the seven Stars,) bargained aforehand with his customers for all that years' oils 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 men's oils 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 says, 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. Plutarch 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 Birthday of the Emperor 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 birthday, betwixt fear and shame, lest his destiny should prove inferior, could hardly be persuaded 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 Coin, 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 than 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 outhouse, suffering no one to be privy to his business, but one freeman only. 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 tightly told Tiberius how he should be Emperor, and many other future events, he asked him, If he could calculate his own birthday? He answered, Yes; and looking into his destiny, the more he looked, the more he quaked and trembled, and at last cried 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; promising 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 tidings. 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 Emperor, a little before his death creating Consuls, predicted to them the month wherein he should die; 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 die as he had told them. Suetonius.  
NEro being born early in the morning before Sunrising, a certain ginger 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 Emperor. The event declares, that the ginger predicted truth. Xiphilinus in Nerone.  
AScletarion, a Mathematician, being brought to Domitian the Emperor, 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 falsehood of his assertions. But Fate would not be altered; for when the pile and all was prepared, an exceeding shower 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. Whilst he was at Supper, Latinus his Jester telling him this amongst the rest, of that day's 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 Emperor, 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 Judgement, 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 than 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 bedchamber upon an important business; whither coming, he received from him and his confederates seven wounds, whereof he died, in the forty sixth year of his age, and fifteenth year of his reign. Sabellicus, lib. 4. Ennead. 7.  
HAdrian the Emperor was not only 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 foreshowed 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 show to terrene creatures what shall be done, beyond which nothing can proceed here: He wrote to that very year, yea and the month of that year in which he departed, and showed, that he could not outlive that month. Fulgosus, lib. 8. cap. 11.  
SEptimus Severus Pertinax is said to have been a most skilful 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 Empress, he took her to wife, who was the Mother of Greta Valeteranus. The same man travailing towards Brittany, told, That he should not thence return, and that in the roof of the Palace, in which he used to sit in Judgement; 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 Egyptian from the Mendosian coast, coming to Constantinople, went into an Inn, the hostess whereof was a skilful 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 unless she had speedy help, whereupon she suddenly left the Egyptian, went and helped the woman from the misery of her travel 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 than the Emperor; 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 excess of fortune, that in the time of Constantine the Great, he was made Praetor, by which office he could do more than the Emperor. Eunapius, in vita Aedosii.  
TWo Jews, Astrologers and Magicians, 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 Emperor was cast down, was called Isaurus) they find a boy of mean birth, but endued with a most excellent and towardly wit and genius; they tell him that he should be Emperor, 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 Emperor 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 fight them in narrow places betwixt Mountains, lost all his Army, a certain man named John, a Magician and Astronomer comes to Lucapenus the Roman Emperor, 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 Sunsetting, promising that thereupon Simeon, (to whom it was fatal) 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 sickness 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 Magician as an Astrologian, did predict a pernicious Citizen to his country, and moved his Father if possibly he could to disinherit him. Guido dies, whereby Nicholas becomes powerful in Riches and credit, conspires with Canes Scaligerus, the destruction of his Country: whereupon is raised a most bloody 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 General Guido Appius, and fight 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 Magician 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 skilful Physician and Surgeon, he took with him ovals, 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 surname was Guerra, that upon suspicion 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 extreme poverty die 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 Jailor 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 Inn. 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 door to the learned Art of Physic publishing Galen's most studious labours therein, he was a most dexterous Astronomer and Magician, 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 Laurence a Physician, he by the fallacious Art of Astronomy predicted to him recovery of his health and present deliverance from a sickness, under which he grievously laboured, which made him neglect all means to obtain his former health by rejecting Lazarus Placentinus an illustrious Physician, who sent to him by Lewis Sfortia, brought Physic to him, when it was too late by reason of his neglect. Wherefore Antiochus blamed and hated of all men after the death of Laurence, whether by his own desperate action, or by the violence of Peter the Son of this Laurence it is uncertain, he was precipitately drowned in a stinking ditch belonging to a Town near adjacent. Jou. in Elogiis.  
BArtholomaeus Cocles, a Bononian. Scholar to Antiochus, and a most exquisite Palmist and Physiognomist, warned Goricus the ginger, that he should beware, lest he suffered most violent tortures when he was at Leucas. But he not minding his advice in his Ephemerideses that a little after he made, predicted, that Joannes Bentovolus should be thrust both out of his Country and Government, for which the Tyrant caused 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 killed 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 always carried a great two-handed sword. But Coponus in the habit of a Porter (whilst 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 Axe: and being questioned for it, alleged no other thing for the fact, but that he was incited thereto by Cocles his own self, telling him that he must be a murderer, and nothing else. Jovius in Elogiis.  
A Certain ginger in the Court of Frederick the second, Emperor, 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 Emperor; he answered, I know that Rodolphus shall be Emperor, 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 Frankford, when he besieged the Palace. 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 offspring: 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, showed to his Soldiers 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 month, when as for thirteen month's space, making assault at Aquila; and it being in vain besieged, at length in a memorable battle, being overcome and slain by the sword of the Sfortian Soldier, he fulfiled 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 ginger, and studious of Magic; 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 unless 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 bend rather on the Lituanian hunt, than on the Commonwealth. 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 Medici's, his near kinsman; he not only showed 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 doubtful silence, almost not keeping company at all with others in the Court. Also unto Cosmus of Medici's 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, enlightened with a wonderful aspect of Stars agreeing together, it should come to pass, 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 Lion should seek hiding places for fear of an Eagle. He despised it; but not long after he was assaulted with a grievous War by Maximilian the Emperor. Agricola in German Proverbs.  
PAul Farnese the 3d, chief Bishop, seeing he was most skilful in Astrology and Magic, writeth to his son, Peter Aloyse, who had by force entered 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 engraven. The Empire of the Persians was sometime to be overthrown by the Grecians. 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 wonderful speed all the Sea-coast from Lydia even into Phoenicia. Sabellicus book 4. Ennead. 4. out of Plutarch's Alexander.  
IN the second Carthaginian 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 doubtful 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 join in battle in the field of Diomedes: but neither shalt thou believe me, until thou shalt fill up the field with blood and the River shall bring down many thousands of thine slain out of a fruitful 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 Roman enemies, if ye will drive away the imposthume, which cometh from far Nations, I Judge, plays 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 public, 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 custom of the Greeks perform holy things by sacrifice. These things if ye shall rightly do, ye shall always rejoice, 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 solemnised in a Circle. Sabellic. book 4. Ennead. 5.  
PRocopius the Tyrant being slain by Valens the Emperor, 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 ways adorned with garlands; and by chance,  
After the wretched walls for placing baths  
Shall be converted, burning in maddish wraths,  
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, than the Maesian Land  
Shall be destroyed 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 gratify the Townsmen, and the baths might be holpen by this bringing of water, although some called them Constantius his baths. At length, Clearch, Governor 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 show the grace and pleasantness of the water brought in. By these buildings, the stony tabl●s signified the coming even now, of the Barbarians, who in Thrace itself, 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 uncleanness; and of the River Scirtus, and in the bank of the River a Table of stone found, written on, in Hieroglyphical or mystical Egyptian letters to this purpose: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
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, showeth 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-saying, that it was impossible for that Army to have come to the rock. For one of the Captains was first to die, 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 Egyptian, foretold the death of Caius Caligula, Emperor of the Romans, who for that cause being sent to Rome, was brought to Cuius that day, in which he was to die 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, Emperor of the Romans, was to die 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, Emperor, moving against Constance, pierced Illyricum, daily espying the entrails of beasts and birds, that he might contemplate of the issue. At which time a certain Soldier lifting up the entrails with his hand, being fallen flat on the ground, he cried out, many hearing him, The Trojane was fallen, Constance should die with the Mopsocrenians in Cilicia. The which, he saith, should be by and by verified from Ambassadors. Cuspinian.  
ALexander Severus, Emperor, when as he spoke 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 Emperor being slain, beginning his speech from the Emperor's death. But when from thence he went unto the Persian War, an outrageous woman spoke these words in the French tongue; Go thy way, neither promise victory to thyself, neither rely thyself on the faithfulness of thy Soldiers. That which was rightly told, the event taught, he himself not long after being killed by his Soldiers. Fulgosus, in book 1. chap. 3.  
A Certain woman meeting the two Maximines in the Julian Marketplace, (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 voice, fell down dead before their feet. After a few days, 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 niggardliness of the man, he is reported to have answered in jest, not in earnest, Then he would be liberal, when he should be Emperor. To these words she saith, Do not jest, O Dioclesian, plainly thou shalt be Emperor, and also thou shalt kill a Boar. Which word indeed of the woman, he taking in the room of afore 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, Emperor, had been slain by the faction of Arrius [Aper] which signifies a Boar. Which thing being brought to light, the Soldiers chose Dioclesian the revenger, and with one accord salute him Emperor. He therefore after an assembly had; whereby he might fulfil the saying of Druys, thrusts Aper thorough with his own hand; adding that of Maro— 

Aeneae manu dextrâ cadis—   

Thou fallest (thou dost not stand)  
By great Aeneas his right hand. Cuspinian.    
ZEno Emperor 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 stroke of a Thunder bolt foretold unto him, that a little after, he should enjoy the Bride herself, 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 Scholars, that after his death the Temples of Serapis (a god of the Egyptians) should be overthrown. The event confirmed the prophecy, under Theodosius the Emperor. Eunapius, in Aedesio.  
REmex a certain Rhodian, being estranged or angry in his mind, began to witness with a loud voice, that before the thirtieth day there should be very great slaughters and robberies at Dyrrhachium in Greece, and fire and flight, but the Navy itself to return home. When Cn. Pompey, who being Praetor, 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 days coming between, Labienus fleeing out of the battle in Thessaly brought news of the overthrow of the Legions, and that the Army of Pompey was scattered in a great battle; by and by the public 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 showeth, 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 children's 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 Vandals had expelled Boniface. Afterwards Belisarius, Gilimer. The Proverb arose, not from what happened, but was a Riddle of the Carthaginian Children, as an Oracle of that which happened afterwards. Erasmus, in his adages.  
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 cruel and wicked act being committed, their father having wished for curses on the Spartans', when he could nor by request obtain revenge from Lacedaemon, stabbed himself upon their Sepulchers. From thence the Prophecies 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 Lacedæmonians being in the Leuctrian field of Boeotia over come with a most cruel slaughter by the Thebans, 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 Magician of Egypt, who had often moved Anthony that he might withdraw himself from Octavius Thy fortune (saith he) O Anthony, is of itself famous and large, but when it cleaves to Octavius, it is continually blunted. Thy daemon or spirit feareth his Genius or Angel: and when as it is of itself high and cheerful, yet at the approach of this, it is made low and fearful. He the more easily gave him credit, because whether by lots, or pairs of Cocks and Hens, or Quails committed to hand; Anthony was always inferior 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 ancient Prophets had sung, It was wickedness for Roman 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 Tigris presently, and he had been better not to have undertaken the journey, he wasted, and almost consumed his legions of Soldiers with long pains. And although the Conqueror drew out his bounds farther, yet he profited not much; desiring to go beyond Ctesiphon, Tigris being overcome, Valerian was taken by Sapor King of the Persians. But Odenatus Palmyrene, a conqueror of Roman Majesty, came beyond Tygrim, even to Ctesiphon. Carus, Emperor, led the Army of Probus, a large conqueror, from the Sarmatian War into Persia, he wasted the Enemy's 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 stroke of a thunderbolt in a troublesome and lightning heaven took him away. Cuspinian.  
SYbill prophesied of the destruction of Antichrist: 

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   

Again, he then an evil time shall see,  
When his own Net will his destruction be.   Some understand by the snare or net, the place, wherein Antichrist is to be choked. Theodore Bibliander, a most learned man, of the Art of Printing, whose matter is flax steeped and glued 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 threeheaded Beast shall be brought to destruction.  
PSammeticus took away Tementes, King of Egypt. The god Ammon had answered Tementes, ask 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 Palace, 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 less 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 aid of Attalus, and the Mysians, who lie 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 Manchild having teeth, on the same day in which he was born, spoke distinctly, and point by point, until being a young beginner in Christian Religion, he lost both his teeth, and the use of speech. But another six months old in the City of Cracovia, spoke, 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 pass.  
HAl● Abenragell, makes mention, That in the King's Palace 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 myself also with many others, the Infant cried out, saying, I am unhappily born to disclose the loss 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 sails, 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 Southwind 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 Scholars; the which when he had drank, he pronounced, That after three days 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 months 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 boldfaced 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 always mindful, neither he  
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 doubtful battle was to be, in which the Captain should be taken, persuading him, that he would not commit himself to so great danger. The former part of the Prophecy 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 dissuading him, and objecting unto him the Prophecy; he answered; Death indeed will not affrighten a valiant man, much less doubtful Oracles. A battle being made, he was overcome and taken at Caudola, Aen. Sylu. book 2. Com. on Panormitan's Alphonsus.  
AGathius in his second book of the Gothish War, saith, that, the Germans 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 noise of Rivers. Coelius, book 18. chap. 20.  
ABaris the son of Seuthias a divine of the Hyperborcans, or those above the Northwind, wrote Oracles in the Countries which he wandered thorough, which are at this day extant. He also foretold earthquakes, Plagues, and the like, and heavenly things. They say when he had come to Sparta, that he warned the Laconians of turning away evils by holy things, which things being finished, no Plague afterward was at Lacedaemon. 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 nearness to him with a god. that there was no need of a Crown of bays to be placed on his head, but true Oracles, and framed to the proper likeness of a spirit blown up by a power. He only beholding the Sun, would pour 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 portraiture 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. Galleys with Oars, which by flight betook themselves into Cyprus. Pausan. in La●on.  
PHilumena a soothsaying maid, whose familiarity Apelles the heretic, or as some will, Severus used. To this maid the Devil 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 witness.  
THe same blessed Augustine in his first book against the Academics, delivereth that there was a man at Carthage; by name Albigerius, of a reproachful life▪ who had known all secrets, so that when he was asked a question by a Scholar of Romantian, unto whom Augustine writeth for trials sake, what thing he though of? He answered, a Verse of Virgil. when he was again asked by the same Scholar what Verse? he repeated that. Cardane of diversenesse of things, Book 8. ch. 43.  
ISaac Angel, Emperor 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 doubtful. The paps of women coming 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 run to and fro, and mad gestures. There stood little old women by him, his kins-women, who explained to those that asked Counsel, what those behaviours of Basilacius might foreshow of things to come, and interpreted his silence as a wise speech. He answered nothing to the Emperor's 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 staff which he carried in his hands, the eyes of the Emperor's 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 Emperor 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 doubtful 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 blood, of whom Vincent. in 21. book History 30. thus telleth. King Vortiger, counsel 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 persuaded the King, that he should search out a man without a father, with whose blood the stones and mortar might be sprinkled, as if by that means the mortar 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 Man's 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 Britain's, 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 Devils.  
Coelius writeth, there was in his Country 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 only 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 clothing, lest any thing of secret deceit should lie hid. The name of the Devil 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 wonderful answers. If of things to come, always 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 King's professor 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 cozenage of the Devil, he blinded the eyes of many in many places. For when he would be lovesick, for a certain beautiful maid of Paris, nor could persuade 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 greatness of the punishments, which he should endure in Purgatory for the mistrustfullnesse of his Wife, because she denied her daughter so often desired by Brabantius a most excellent man, with which complaints she being affrighted, and pitying 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 Months after, when as he had wasted the maid's 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 died. 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 cometh to his Son Cornutus, his only heir, walking in a Porch behind the Churchyard, and intimates that he was sent thither that he might teach him what was needful 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 nevertheless to be in a wonderful manner astonished. 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, unless 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 spoke, 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 sorrowful, he a little doubted of the place in which he had heard the voice, that it was shady and dark, and fit for men's lying in wait, and an Echo. Wherefore the day after, when he brought him into another open plain place, and letted with no brambles or shades; where nevertheless the same song was repeated while they spoke, this also being added, that six thousand French Crowns being presently numbered to Brabantius, he should repay three Masses every day for his father's salvation, otherwise there would be no redemption out of Hell. From whence his son being tied in Conscience and Religion, although with grief, yet he committed so many to the faithful dealing of Brabantius, all lawful witness of the thing received and paid, being neglected. His father being freed from the fires and Vulcan's strokes, 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 than usual, 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 days he died, and followed his father to inquire the truth of the thing from him. Vierus, Book 2. chap. 12. Of the Delusions of Devils.  
AMphiaraus son of Oicleus, a Soothsayer and Prophet, whom when Adrastus, King of the Greeks called Argivi, would lead unto War against the Thebans, 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 Jewel) he was betrayed, and being against his will drawn to War in Boeotia, 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 Tarqvinius reigning, taking on himself, the use of a Soothsayer's crooked staff, becoming indeed suddenly an Augur, from the Swineherd, 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, tried in this manner: Whether (saith he) that which is now in my mind, 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 replied; Thou mayst therefore; And the razor 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 success, because he had been bidden then by an Augural knowledge to foresee it. For the day after, Sylla entering into the City of Rome, drove 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 days, 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, Emperor, because he seemed to favour Caius, stood before the Palace, among certain others a like bound, leaning for grief on a certain Tree; on which when as an Owl had sat, one of those that were bound, by Nation a German, beholding the Bird, enquired of the Soldier, Who that Man in purple was? And having known that it was Agrippa, a most noble man of the Jews, he asked the Soldier, 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 show to thee, by sending this Bird; Therefore I entreat thee, that as soon as thou shalt perceive that happiness to be shown thee, do thy endeavour, that we also may be taken out of these adversities. He was a true Prophet. For six months after, Tiberius died. 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 voice, 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 prognostical divinations. Of these some are Dukes, and as it were Masters, others Earls and Scholars. There is also another cunning of these, to search out the passage, not only of horses, and beasts, but also of men, by a clothed 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 showed forth a notable example of their Art in the War which Ferdinand waged against the Moors. For when as a hundred Saracens horsemen had avowed to their King, never to return, unless they had shown forth some famous act against the Christians; and had privily come through ways 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 tied together in a long rank with one rope. Laurent. Valla, book 1. of Histories.  
ALexander, Emperor, in the year of the Lord, 904, as Sigebert writeth, was idle, being given to riot and Magic; He having demanded of his Jugglers, 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 signify, 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 died with an issue of blood. Zonaras & Cedrenus.  
SImeon, Duke of Bulgarians, had brought War on the Crobatians: it is told to Lacapenus, a Roman Emperor; 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 Emperor, he to have died 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 height, 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 Laws. 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 Magic, 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 only Mahometans, and that Birds sitting on it, it suddenly killeth them. Turpine of Rheims, with Eufordiensis, chap. 68  
AMong the Biarmians, Laplanders, Bothnians, Finlanders, Northern people, there is this often kind of magical divining: The Magician 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 strokes, 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 showeth 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 Emperor, was wont to foretell things to come, by the prophecy and juggle of a basin. When as sometime the Barbarians making use of three Leaders, did annoy the Roman power, the Emperor 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 magic 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 strokes, 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 Emperor 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 wickedness otherwise called Antichristophorite, after that he knew from the Devil, by Sethus a Magician, destruction to hang over the head of Andronicus Comnenus, by him whose name had its beginning, [J. S.] he appointed Isaac Angel, whom Andronicus despised as a low-spirited man, to be laid hold of, and first to commit him to custody, and then by the Judgement of Andronicus the Tyrant, to kill him. Therefore entering 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 entreat 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 persuaded 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 Emperor of the Romans, when as one of the Churchwardens 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 Emperor's 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 counsel to himself for flight, entereth the Palace, and the saluted Emperor 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 Sepulchre adorned with wonderful work, and did ask, Whose it was? The Citizen's answer: None hitherto was buried there; but by some hidden destiny it is reserved for a certain King of the Romans. When therefore the Conqueror 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 choked 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 Father's bones out of Frisia into Zealand, Medioburg; and laid them in a Monastery of Nuns 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 bodies of two brethren laid in them, unto whom it had been foretold by a soothsayer, in their first youth it should come to pass that they should die by mutual wounds given. To decline the destiny, they undertook a travel unto the farthest, and most contrary parts of the World. In their utmost old age, at length returning into their country, 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 pinetree. By and by their Dogs wrangling, they also broke forth, first to quarrelings, then to mutual wounds, and drawing out their Soul, and acknowledging themselves to be brethren, they died in mutual embraces. Olaus, in his first book of Northern Customs. 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 fatal necessity, the highest destruction and death did hang over his head from the mettle of Gold, and therefore he was chiefly to take heed of it: by iron, or Steel, and other metals he could never be forced or killed. Wherefore seeing he thought himself invincible, he attempted dangers of Wars. He had a most beautiful 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 clothed about with skins of wild beasts, with great hazard he came to the Palace of Sigthune, observing a time until the maid going forth, he might allure her unto a mutual love, and being alured, 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 Giantlike manner, the which Gold being poured 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 shown by the Soothsayer, if he had sent away the male, his Wife must die 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 Hannibal; 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 joyful. 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 enclosed with a multitude of his enemies in Brutia, he equally brought a great grief, and damage 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 poison at Tiotnam. The Longobards gave power to Theodelinda his Wife, for her mildness, and too much courtesy, that it should be lawful 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 solemnised at Mediolum, where by the agreement of all, he is declared King of the Longobards or Lombard's. 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 goddess had shown 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 goddess 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 juggler, and with disgrace drove 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 Fever 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 showed to him from Bellona, that he should have the Palm or conquering Crown, and Victory of the War. The which unless he should perfect, the Capitol 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 Month, 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 shown, 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 leapt 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 marketplace, 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 rendered unto a certain Locrian, there he should build a City, where a wooden Dog had fastened 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 country manner, and had spent all the flesh, and the feet only, and heads had remained, these very things they brought to Melanthus. Athenaeus, Book 3. chap. 9  
BYzantium, before called Lygos, was built by the Lacedæmonians. 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 soil of the Country, a wealthy bank being let pass. 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 Emperors. This City, when the Emperor would name Nea, the common people from the builder called Constantinople. Cuspinian.  
THere is a report, that a Wonderful meeting of a Sow that had pigs, 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 mindful 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 doubtful in his counsel, he was vexed, neither could he bring it into his mind, that such unfit seats were shown 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 Author, was given, which commanded the Trojans to remain there. Only they should go forward to build, other things they should leave to the destinies. Others are Authors, that the shape of household 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 War, in the high and rocky part of the Tarpeian hill, the roughness of the place being first corrected. But when he had determined to consecrate the floor, according to the custom, and the compass of this space had embraced certain Chapels 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, only 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 chapel 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. Tarquin (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 tidings to the King, that he should send into Hetruria to inquire. 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 Precedent 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 Conqueror; especially if he did join his companies in battle about Phrygia. He added thereto also, That he should kill the Captain of his enemies with his own hands: But all those things were shown 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 joyful 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, entered 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 bigness creeping under the Altar, went up into the top of the Plain-Tree, and enclosing a Sparrow's nest hanging on an outmost bough, he devoured eight young ones, and the mother herself taken by the wing, and presently himself stiffened 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 tower besmeared with slime, she being enfolded by the tough matter, was taken by the wings. Plutarch saith, she sat in an Engine, and there, being ensnared in a knot of ropes, to have stuck fast. Aristander the diviner 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 Pie had sat 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 die: he presently killed that bird. From which it fell out, that Coelius himself, with forty others, was slain. Volatteran. book 14. chap. 2. Anthro pol.  
ALexander the Great, a Expedition into Asia being undertaken, after he moved to the War, both other wonders of the gods were shown, 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 Musicians, singing them forth. Plutarch, in Alexander. The same Alexander besieged Tyre now the seventh month, 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 looked into the entrails, 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 always his Prophecies, forbade hereafter, that to be numbered the thirtieth day, but the twenty eighth of the month; 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 joyful entrails 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 bosom of earth, and out of it a great fire broke, 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 War, 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 equal 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 bloody: For that monstrous thing, said the Soothsayers, doth signify a great slaughter of the enemies. Suidas.  
THey report, That sometime the head of a ramm with one only 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 shown, 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 aids of Thucydides being broken, the whole Commonwealth 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 foreshow, 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 scabbards 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 Thunderbolt, 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, Emperors 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 sudden 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 foreign 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 stripped of his Kingdom. Herodotus, lib, 1.  
WHen Dion was about to raise War from the Island Zazinth, against the Tyrant Dionysius, at the solemn vows and sacrifices, the Moon was eclipsed; moreover, ecliptic 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 Soldiers, 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 than 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 pigs 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, Tarqvinius 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 survivor, who rushing upon him with crooked horns, he was with a sudden impetuous force cast prostrate upon the ground upon his back, and casting his eyes towards Heaven, he perceived the Sun to pass through a new orb 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 showed 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 boiled over: which portent, Chilon the Lacedaemonian, who by chance came thither, beholding, first persuaded him, that he should not bring his Wife thither, being fruitful. 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 Hypocrates 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 Spartans, 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 ruin and destruction to the City, all things were filled with black workmanship. Pausanias' in Boeoticis. This sign was three months 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 noise 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 god's migration from the City; the shape of the Heavenly bow, perturbation, and various sorts of molestations; the sweat sent from the Statues, extreme losses; and moreover, the blood which was seen to appear in many places, showed, 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 Mother's belly, returned back to the Mother's womb again: Which Prodigy, the prophets said, did foreshow a destructive War, 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 apology) said, That this vision did portend change to Archilaus, and that to the worse; for that Oxen did signify misery, because this kind of creature is under continual labours; and furthermore, it foreshowed mutation of things, because the ground being turned by the labour, retains neither the same place nor form; but those ten ears of corn, show 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 days 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 days before the Lieutenant Governor Barnabas was taken by his Cousin Galeacius, there was such vehement lightning, that the hangings of his Inner Chamber were burnt with a Thunderbolt, and his Ensign being a marble Viper, was shattered in pieces. A Prophet then, a domestic, whose surname was Medicina, in the nonce 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 threatened; but such was the hidden power of his fate, that he went on his way, being wretchedly infatuated. Jovius in Barnaba.  
ZEnon the Emperor 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 month of July; whereupon I thought I should have been in the City, but (poor wretch as I am) I am only 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 Fever, he was forced to lie at the Castle of Apulia, six miles distant from Luceria (which they call Florentinum) assoon as he remembered 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, bloody and fierce men to have been the sons of Adebheida, a Lady of the Noble blood of the Tuscans, of so high a wit and discretion, that (beyond belief) as well by observing the Heavens and Stars as Magical Art, she foresaw things to come. Many Predictions which accordingly fallen 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 progress, and the very place of the death of her sons, and it appeared by the events nothing of the Prophecy but came to pass. Now I shall say nothing of Albericus, whereas Ezelinus was admonished to take heed of Cassanum, being ignorant thereof by reason of the obscureness of the place, he ever most studiously avoided the Castle Cassanum, bordering upon the Paduans and Hetruscians, supposing it the fatal 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 extreme straits, and enquiring the name of the place, assoon as he heard Cassanum named, and remembering the confusion threatened by it, clapping his spurs to his Horse, he ran headlong into the River before him, murmuring to himself, O inevitable fate, O my Mother's 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 falsely 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 Mother's belly. Cardanus de rerum varietate. Lib. 16. cap. 93.  
Antonius' of Leva animated Charles the fifth, Emperor, to war upon on France, and undertook to be General of the Army, although he had been informed by the Oracles, that he should be afflicted with cruel sickness, die in France, and rest at the Church of St. Dionsiyus, which he interpreted should come to pass by his extending his Victory to Paris itself; 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 Soothsayer (who gathered this conjecture by the observation of the entrails 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 cruel 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 threatened 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 showed, 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, ask fortune of her, many things passed of his public and private fortune, most exactly true: she also constantly affirmed that one Hadrian, an old man, of obscure birth, a great and studious Scholar, 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 apparently 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, only 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. Jou. 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 fight against the Indians, and therefore he admonished Alexander to divert his intention from invading that City: who rebuked him for going about to appall 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, leapt 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 showed great courage by his most valiant deeds, which, like a Royal 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 King's 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 Magical 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 only 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 Prophecies, he was found a notorious liar, yet in the mean time some things came to pass 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 fanatic 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 goddess did appear to him in his sleep, and tell him that he should obtain regal dignity; and he did not tell this only to the ordinary sort of people, but likewise he daily related the same to Antigines the Eunensian his own Master: his relation raising 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 inquire 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 pass, that he should show great lenity and clemency to his Lords, he raised great laughter amongst them. The common people raising a tumult, come to this Eunus, and asked him if the gods favoured their enterprise: he approving the thing, persuaded them to go on therein, and presently four hundred of his fellow servants, taking him for their Captain, broke into the City, and made such a horrible slaughter, that they spared not very sucking Infants, and this was the beginning of the servile War 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 Thermopilaes long Mountains passing through Graece to the Egaean Sea, three hundred Lacedæmonians were to fight against Xerxes, Megistias Acarnas, a Prophet 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 only son to go along with him, and be a Soldier; all the rest of his fellow-soldiers which were discharged of their service, went their ways; the Thesbiensian and Theban Soldiers went on, and continuing with the Lacedæmonians, they all perished together. Herodotus, lib. 7.  
WHereas it was often given out as an Edict, That whosoever either privately or publicly did predict or foretell the death of any man, should suffer death; at length Domitian the Emperor commanded Ascletario to be burnt, and Larginus Proclus to be hanged, for that they foretold the day of his death: the one of these Fortune-tellers was sent by the Governor 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 Emperor to defer the execution of his sentence till that day; upon which, his prediction came to pass: wherefore by the favour of the noble Roman, he was freed. P. Aerodius Suetonio.  
GRillandus saith, That Perusinus was the greatest Magician 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, etc. he said, Pray for the Castles of the Church, who are now expiring their lives: and at the same instant, the Soldiers 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 Charles Duke of Burgundy died the same hour at Nanceum in Lotharingia. Cominaeus telleth many things of this Archbishop, which seem to be the certain effects of mere 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 Grecians to the Trojans, till they really perceived, and found by woeful revenge, what loss, 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, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for now he should take Troy. Jove cannot lie, (that he full well knew) yet he well saw that he could not take the City that day: Jupiter played or sported with him by the abstruse meaning of the word; for the adverb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifies in the Greek, not only present, but instant; and hath that latitude, that it signifies past, and not much passed; and to come, and not far off; Jupiter therefore meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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, dreamt, 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 ways 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 lie in wait to surprise him and his Kingdom, he used therefore his utmost endeavours to return into his own Country, 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 pass, 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 Scholar 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 bosom, which by his musical striking of his wings, filled the Air; 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 deserts and lawns; 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 knows, I most joyfully embraced; I desired to wait upon him, and to serve him in his administering Physic; but he answered, for present 'twas not needful; for this goddess of mortals and immortals will conduct thee, being a stranger: Whereupon turning myself, 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 brightness 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, says 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 Physician, God departing from administering of Physic, when there is no matter or sickness which requires it; but that Truth, which always 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 Mother's side by Neoptolemus, as it was verily thought. It is reported, that when Philip 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 itself into flames all about. The same Philip, a short time after his marriage, dreamt, That he sealed his Wife's belly, and that the sculpture of the seal, as it seemed to him, was the Image of a Lion; 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 Lion-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. Plutarch, in Alexandro.  
SOphocles did often dream, that Hercules speaking to him by name, called him thief, because he had stolen 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 Emperor, to undertake the Tutorship of Nero, as yet a child hopeful, by a towardly genius; the night after he received him, (as 'tis reported) he dreamt, that he had to his Scholar 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 inhuman tyranny of one Alexander, he was there taken with such heavy sickness, that Physicians 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 extremely sick, should shortly recover his health; That the Tyrant of that City should die within a few days; And that he within five years should go to his own Country. And the two first did manifestly come to pass accordingly; for he beyond all hopes recovered his health; the Tyrant was slain by his Wife's brothers: the third was somewhat more obscure; for about the end of the fifth year, as he was going from Sicily, where he than lived, to Cyprus, he was taken out of this World by Wars at Syracuse: 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 Country. Petrarcha.  
ASpasia, the daughter of Hermotimus, after her Mother Phocensis died in labour, together with her child, being educated in penury, and want of a Parent, yet modestly and handsomely she often dreamt, 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 Physician, who undertook to cure her, upon condition that he should give him three Staters, (which is worth seven shillings of our English coin) for his pains; When the father said, 'Twas more than he had, the Physician 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 yourself with Physicians, 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, virtuous 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 Soldier who served in the Praetory, dreamt, that she ought to send to her son the root of a wild Rosetree, 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 pass, that this Soldier having been bitten with a mad-dog, whereby he grew so ill, that he began to fear the waters, and show many symptoms of his infirmity; he received a Letter from his Mother, wherein she desired him to make use of the Medicine which was showed her in his Vision; which he observing, and performing, became presently free from the misery he was in; and not only 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 Swine's 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, until they were fulfiled. 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 business 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 Lions) 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 Lions, lest thou run into the Lyon. For this thing therefore I require from thee the handmaid Mnesiptolema. From whence Themistocles being overwhelmed with fears, the goddess, being worshipped, declined the King's way, and being gone past that place, he now sat 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 dried, 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 goddess, 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 Idol Temple of Venus. Being asleep in the night, he seemed to see the Goddess standing by him; who said, 
Why sleepest thou, courageous Lion here,  
When numerous 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 showed him, that there were five of the King's Galleys with Oars at the Haven of the Achaians, thirteen which bent their course into Lemnos. Therefore he presently lets lose, and obtained these; he killed their Lieutenant or chief Commander. Isidore, etc. Plutarch in Lucullus.  
M. Arcorius, a Physician 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 join battle) received a Dream from Minerva, that he should warn Octavius labouring with a grievous disease, lest by reason of health being against, he should not be present in the next battle. The which when Caesar had heard, he commanded him to be brought in a horselitter into the battle, 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 Soldiers of Brutus, thinking of his murder, and robbing his Camps, and striking thorough the empty Horselitter with Arrows and Darts. Cicero, Book 3. Of Divining, in Augustus.  
SEleucus was the son of Antiochus, who was one of Alexander's 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 engraven 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 natural Anchor.  
WHen the Romans being once shut up in difficult places by the Samnites, were greatly pressed upon; P. Decius, than Tribune of the Soldiers, he saw himself in his sleep, to lie 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 Latin War, himself being Consul, sacrificed himself for the Commonwealth: and being brought into the middle of the enemy's Armies, he died 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 Laws 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 bosom: and being exceedingly affrightned through the cruelty of the dream, ceased not to entreat him, that the next day he would abstain from the Court. But he not moved with a Woman's 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 only foresaw his death, but also wrote somewhat of it: For in the twenty second Commentary of deeds done by him, two days 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 flower of happiness. He telleth also, That his son, who had died 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 Plays, who standing in the place of beholding, had mused in his sleep, that he was slain by a swordplayer 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, dreamt 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 Giantlike shape very like to D. Christopher, of whom even with a great and often repeated voice, he besought help in vain. But he being nothing warned by his dream, departing by Orthona, in the cross 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 Ford, 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 thorough 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 Soldiers 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 noonday after sleep, being clothed with a Soldiers warlike garment naked from above, he had come to walk to the neighbouring Lake, and saw some of his Soldiers swimming, being unmindful 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 Soldiers could bring him help. Fulgosus, book 1. chap. 5.  
HOrace Perusine, servant of the Feasts or Junkers unto Alexander of Medici's, Duke of the Florentines, a little before that he was killed by Laurence of Medici's, was vexed with a Fever, 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 Laurence: Which images of things, drove the sick-man, that he told it to Paschall the Prince's Physician, 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 Laurence: The Supply of Sabellicus, book 22. out of Jovius.  
BAptista of Cardanum, studying at Papia, on a certain night, as soon as he arose, tried to kindle a sparkle of fire. In the mean time he heareth this voice, Go, my son, go to Rome. And he saw a great brightness, like a bundle of burning chaff. He being affrighted, his firelight being laid aside, lay hid under the bed, until his chamberfellows 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 Mother's sickness, 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 forty two miles. Cardane, Of the variety of things, book 15. chap. 84. tells this of his Kinsman.  
ULysses after his return into his Country, being affrighted with often contrary dreams, called together most skilful 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 voice, That such a conjoining was wicked, because it was of the same blood and birth: for thereby the one would destroy the others work. And then to him more eagerly, ask 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 disjoined 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 father's 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 stroke, he sends a notable dart against his present father. When Ulysses fell down with the stroke, 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 wickedness 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 Lyric Poet, his age being now finished, seemed to see Persephone to stand by him in his sleep, and to complain, That she only 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, joined to Pindare by kin, and very much exercised in singing forth many of his songs. Pindare showing 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 surnames 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 spoilt, he scarce as yet having come to his command, such a show 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 Hypocrates the Physician. Phayll seemed to see himself made like to this. And a few days 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 entrails 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, showing her wounds: and then the entrails being removed from the table, the weapons being withdrawn, herself 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 suspicion of poisoning 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 bosom, 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 broke 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 bitterness 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 Armoury 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 Countrypeople; and help was humbly besought of the King against the unaccustomed evil, 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 bend on a sharp endeavour of killing the swine, a stubborn chance of a hover force, turned the lance 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 air; 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 Governor of Cambyses at Sardis. But he obeying not the saying, was fastened to a cross 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; 

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   

Bear (Lion) things unsufferable, suffer with bearing mind:  
There is no wicked man, to whom he'll 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 voice mixed of a man's voice, 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 voice, showeth the Mede an enemy, whose Armies are mixed of Greeks and Barbarians. The end proved the dream to have been true: for not much time after Simon died 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; 

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪   

Thou shalt indeed on the third day  
To Phthia come, full fraught with clods of clay.   He said to Aeschines, I shall die on the third day. Phthia was the Country of Achilles. And his friends endeavoured to persuade Socrates, that he should flee into Thessaly, because there he had good friends. But he drew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,] 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 thorough 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 Swordplayer. 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 Swordplayer being compelled into that place, and cast down while he endeavours to strike him lying along, kills Atterius being thrust thorough 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 join his right hand to Jupiter. Moreover in the same night, when he lay in his bed, all the doors of his Chamber, and likewise the Windows 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 sigh. She imagined that she lamented him whom she held thrust thorough, in her bosom. Others deny that sight to have been set before her. But when as a Pinnacle had been (by the decree of the Senate) adjoined unto Caesar's 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 herself therefore to mourn and weep. But when light had approached, she asked Caesar, if by any means it might be brought to pass, 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 Counsel of the Soothsayers, and Sacrifices, concerning things hanging over his head; Whence there was some suspicion 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 dismiss 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 pass 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 thorough, 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 Caesar's friends, had the night before, a fearful 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 struggling. This man, hearing the body of Caesar to be burnt in the Marketplace, although he had his Vision mistrusted, and was also held with a Fever, came for the honour's sake of him into the Marketplace, Assoon as he was seen one of the common people told his name to another which asked him, he to another: straightway it spread through all, that this man was one of Caesar's smiters. For there was among the Conspirators, 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 marketplace, tore him in pieces. Plutarch. in Caesar & Brutus.  
NEro (Provinces a little after falling off from him) was affrightned with evident signs 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 progress: an ambling Nag, in which he very greatly delighted, the latter part of his body transfigured into the form of an Ape, and only his head being whole, to utter forth shrill neighings. Suetonius.  
GAlba the Emperor, a little before his death, had set apart out of his Treasure, a Jewel set forth with Pearls and precious 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 Capitol. But the next night he saw Fortune complain in his sleep, of the Jewel being taken away: and in good earnest to threaten, that she would snatch away himself, and also those things which he had given. The Emperor 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 Glass dish, and unmixed Wine in an earthen cup. Suetonius.  
DOmitian dreamt 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 dreamt, that a Countryman 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, Emperor, a little before that he was thrust thorough by Martial, Tribune of the Soldiers, 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 Syracuse, 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 hateful to the lives of guiltless ones, cast Dionysius, being freed from his heavenly custody, as it were a certain Thunderbolt, into idleness and rest, assoon as Hymeraea beheld him entering 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 careful to take the woman out of the way. Val. book 1. chap. 7.  
WHen Cicero followed Julius Caesar into the Capitol, and told him, the last night Jupiter was seen by him, who with a Golden chain had let down a little boy of a wonderful towardness from Heaven, unto the Gate of the Capitol, unto whom he had afterwards given a whip in his hand: Octavius being then beheld whom Caesar had brought into the Capitol 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 Nobility of Rome, made Cicero his dream certain. Fulgosus, book 1. chap. 5. & Xiphil. in Augustus.  
Q. Catulus, the Capitol being dedicated, at the time of his rest, he saw Jupiter to have chosen one out of many children clothed 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 Jupiter's bosom, 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 showed unto Vespasian the father, his own Royal 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 happiness shall begin when a tooth should be taken away from Nero. Therefore being awakened, he on whom he first happened, was a Physician, who showed 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) Jupiter's 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 Emperor by the Soldiers 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 Emperor, a certain likeness (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 sorrowful; 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 [Hecatomb] that is, the sacrifice of an hundred beasts, as the custom 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 bigness 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 Royal 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 Syracuse, when she had conceived him in her womb, she seemed to bring forth a satire; 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 blood. 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 offspring of Mandanes, the vine sprung forth would have increased so far, until it would overshadow all parts of his dominion: but truly he was disappointed, by endeavouring, through man's counsels, to hinder the happiness of his Nephew, appointed unto him by the judgement of the heavenlies. Valerius, book 1. chap. 7. Herodotus, book. 1.  
THey report, That Cyrus, King of the Assyrians, dreamt, 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 son of Ariobarzanes was a companion to Demetrius son of Antiogonus, and his equal, and had Antigonus in reverence, a man evil neither in deed, nor in the opinion of others. An unlucky suspicion 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 voice 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 sorrowful, 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 months for bringing forth being fulfilled, she brought forth. Moreover, before she brought forth, she dreamt, that her bowels were carried on high into Heaven, and were poured 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 Senator, presently foretold unto the Father, the highest royal authority unto his son. Xiphilin. & Sueton. in Augustus.  
OCtavius, when he led an Army thorough 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 thunderbolt and Sceptre, and the spoils 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 dreamt; in the first, The most excellent great Jupiter, many boys in robes of purple playing together about the Al●ar, separated one, and to have laid into his bosom the sing of the Commonwealth which he carried in his hand; and in the night following, to have observed, that he, the same child being in the lap or bosom 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 Commonwealth. And the next day beholding Augustus meeting him, not without admiration, he said, he was most like to the Lad of whom he had dreamt. Some unfold the first dream of Catulus otherwise, as though Jupiter, many boys together clothed in purple robes, requiring a defender from him, had shown 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 likeness at the time of sleep was presented before him. Suetonius.  
IT is agreed amongst all, That Vespasian the Emperor was so sure always of the offspring 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 balance (at rest) placed in the middle part of the Porch of the Palatine-house, with an equal 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 days 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 Emperor, 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. months, with Bulwarks, 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 pass over unto Alexander, for neither should those things which should be done in the City be effected by them. But they as traitors of the wickedness found out, bound the Image of Apollo with chains, and fastened 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 Satire was offered to him. The which when he endeavoured quickly to take, it withdrew itself; at length, after many entreaties and run 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 show a spring, at which next after sleep, he saw the Satire. 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 joined 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, woven a crown for the Conqueror. 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 show, 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 Soldiers, that they should redeem their head and weapons with the Crown made of ears of Corn. A battle being joined, 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 supplied, 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 sail 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 poured forth upon the ship. From thence a Torch lifted up, that was proper to the mystical or hidden things, and accompanying and holding the same course, what part of Italy the Governors most especially desired, it was brought into that. The Prophets affirmed this show 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 brightness. For Sicily was holy to Proserpina, for there they fable she was alured, 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 blood; so, of a certain foretelling whose not only wake, but also very sleep was ominous unto the Roman Empire. For he drew forth an Image agreeable 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 greatness, with a stirred force, treading every thing whatsoever he had met with under feet: and after him, showers breaking forth with a great noise 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 inquire 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 less obeying, to thrust him also with his hand. Last of all, to him stubbornly abiding, to have dashed a great stone in his head. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, That is, But these things were mis●sounds of things to come. For Mardonius was overcome at Plataea in a great battle, 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 likeness, chiding him, because he deferred to bring War on Greece. The thing being talked of with Artabanus, he constrained Artabanus clothed 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 War 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, tied 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 shameful 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 dissuading them. For the head of a sacrificed beast lying on the shore, dispersed the Lacedæmonians, being drawn through the rage of a wave; the Soothsayers showed, all these things betokened that the Praetor of the Navy was to perish in that combat. Which thing being heard, they say Callicratidas answered, he should withdraw nothing from the Spartan worthiness, if by fight he should fall. But unto Thrasibulus the Athenian, who being then Praetor, led the Navy, and to whom that day, the top of Royal 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 battle. But the holy things otherwise openly promising Victory, he bade the Captains, that it may be showed unto their companions alone concerning every one's death, but that they divulge a Victory (betokened by those very holy things) throughout the whole Army. A battle being joined, Callicratidas, some Ships of the Enemies being first overcharged, died; 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 less than four hundred Ships, and that battle 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 Lacedaemon 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 gladness, commands his Captains, that they set the Soldiers 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 mere delusions, and full of uncertainty, but that every man holding weapons in his hands, aught 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 Lacedæmonians not sluggishly and beyond their strength, defending themselves, he was constrained to lose 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 foreshowed him things to come. It seemed to him to sail in the Pontic Sea, with a prosperous wind, and now to foresee Bosphorus, and courteously to speak to those that were carried together with him, as who rejoiceth 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, showing that Pompey was at hand. A fight therefore (instead of a bulwark) being begun, he was overcome. Far more than ten thousand were slain, and the Camps were taken; Mithridates himself with a draught of eight hundred Horsemen with him broke through the Romans. By and by the rest sliding away, he is left alone with three, among whom was the Harlot Hipsicratia, who had always been of a manly boldness: Wherefore the King called her Hispicratia. But then she being clothed with a man's Persian garment, and carried on a Horse, neither seemed she to be weary in body from the tediousness of the flight, neither the King's body and horse being taken care of, was he tired until they came unto the Tower or Castle Inor, where the King's Money and Treasures were heaped up. Thence Mithridates took his precious stones, which he distributed unto those that assembled unto him out of the flight. Moreover he gave a deadly poison to a certain friend of his to be carried with him, lest any one should come into the enemy's 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 Conqueress with many spoils. This sight partly raised him up, partly made him careful, fearing somewhat, lest Grace and famousness should come from him unto Caesar's family chanting on Venus, and some Panic fears awakened him out of sleep: In the fourth watch over Caesar's 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 unchaste 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 King's Throne, to touch the Heaven with his Crown. He for that thing, fearing lest his Brother Smerdes should possess the kingdom; sent Prexaspes to kill him. Neither yet could he avoid even this by his brother-killing Murder; whereby Smerdes the Magician, who feigned himself to be the true Smerdes' Son of Cyrus, should the less invade the Kingdom. 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 Soldiers under his Ensigns) trusting to a certain dream, the which (the Magicians flattering him) had interpreted more than according to the likeness of truth. The troop of the Macedonians seemed to shine together with a great brightness of fire. But Alexander to wait on him in the habit wherewith he had been clothed, when he was [Ascandes] that is, a Messenger, or [Ascantes] that is Chamberlain to the King: And when he had entered into the Temple of Belus, to have been withdrawn from before his eyes. By these things (in my opinion) God foreshowed 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 brightness. Sabellicus, Book 4. Ennead. 4.  
THey report, Domitian to have dreamt that a bunch sprang out from him behind a Golden neck; and to have had it for certain, that a more blessed and joyful 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 bloody 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, entered 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 possess the City of Mediolum by craft, and for that thing had passed over the River Abdua, being besieged by his enemies, overcome in battle, 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 disinherited 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 Soldiers, 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 blood on the ground out of that goblet, and being dashed on the pavement, to bubble back, until by little and little it overflowed all the house up to the top. That which was seen in one, the bloody cruelty of her son made true in many houses. Ponticus Heraclidus is the Author of this Vision, a learned man, as saith Tully, and Scholar of Plato. Petrarcha.  
AMilcar Captain of the Carthaginians, besieging Syracuse, 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 cheerful, set the Army in order in the morning to besiege the City. Unto him considering and attempting such enterprises, as often comes to pass, a great uproar arose in the Camps, the Carthagenians and Sicilians disagreeing among themselves. The Townsmen laying hold of the occasion, come suddenly forth of the Gates, and their enemies being scattered, the Conquerors 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 show 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 Consuls that he was not pleased with the neighbouring Circean plays, of the leaders of the dance, which thing, unless 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 extol 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 royal command neglected, continuing in his purpose, was recompensed with a weakness of his body. And then at length by the counsel of his friends, being brought in a horselitter, unto the Consul's 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 Emperor, 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 thorough 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 solemnising an assembly, he tried 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 dreamt: she admonished him, that he should abstain from covetous and sacrilegious erterprises; 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 cruel, 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 tried it, he took care to have a warlike Engine made, and to be placed on the top of the pillar. Petrarcha.  
VAlens, Emperor, 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 thyself, 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 Orators, who follow the King's Court, had said, Mimas was a Mountain of Asia, of which Homer had made mention in his Ulysses: And to airy Mimas. The Emperor laughing, answered, What necessity enforceth me of seeing this place, and seeking a lot? But when, fight against the Alanians, the Emperor was burnt in a little cottage about Adranopolis of Thracia, the Barbarians departing from thence, some Soldiers of Valens diligently searched out his dead carcase. In that cottage where he perished, was found an old grave of a certain ancient man, with this Inscription, Mimas a Governor 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 nether 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 Country 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 wickedness, was more outrageous and unbridled than his father, when as being a banished man, he had changed his soil, he moved wicked arms against his Country. At last conspiring with Darius, being slain in the Marathonian fight, he yielded punishments to his Country and household-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 lordliness, 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 lawful to institute servants, the Athenians established with an open abhorrency. Alexander, book 3. chap. 26.  
SAbacus, King of Aethiopians, possessed the Kingdom of Egypt 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 pass thorough the midst of their dead carcases 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 Egypt, Priest of Vulcan, when as he despised the Egyptians, he made use of a foreign Soldier, 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 hurtful 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 Egyptians being taken, Merchants, or Factors, and handycraftsmen or labourers, he pitched his Tents in Pelusium; for, in this, is the Egyptian invaded. When he had come thither, in the night, a great multitude of field-mices suddenly arising, gnawed asunder both the quivers, bows, 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 Scholar 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 household-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 Chapel: 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 only the Egyptians, 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 entreating the virtue 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 custom 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, rendered out of Greek in the Latin speech, as witnesseth Jer. Mercurial, a most Learned Physician, in his first book of exercise. In these days 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 Emperor Antonine. The god answered by the Oracle unto Julian vomiting up blood, being despaired of by all men, that he should come, and should take from the Altar Pine-kernels, and should eat them together with honey for three days; 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 Soldier, that he should come, and take the blood of a white Cock, mingling honey with it, and should make a washing water, and should use it three days 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 precious 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 ancient 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 Country 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 Juno's Tower unto Rome, as he had vowed. Artificers being called together unto that thing, Camillus performed holy things, and having prayed the goddess, 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 spoke with a low voice, she was willing, and to agree by nodding. Livy delivereth, that while he prayed, Camillus to have handled the goddess, 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 bigness, swum 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 swum 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 Ambassador and Legate to Lacedemonia, about the invasion and breaking in of the Persians into Greece, returning home again much reprehended the delays and stay of the Lacedæmonians, 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 aid 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 War, 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, swum over alone to the Town, and willingly offered itself to be sacrificed; moreover, their goddess appeared in a dream unto Aristagoras the public Schoolmaster; Truly, saith she, here I am, and I drive and force the African Fiddler or Musician into the Trumpeter of Pontus; do thou therefore command thy Citizens to be of good cheer. The Cyzenians marvelled much at this speech; and as soon as it was break of day, and that the bright Luciferian Star, Phoebus' harbinger, did periwigg the horizon with his silvered locks, the Sea began to boil, as though a huge wind had agitated and stirred it, the quavering, machine's, and engines of the King's wall, and the famous (yea supererogating works) of the Thessalian Nicomedes, with their great noise and crack did prophesy and foretell what would come to pass; afterwards a very stormy Southwind did rise, which in a semi-moments space did so palsy and shoulder-shake a wooden Tower of the height of a hundred cubits, and other machinaments and fortifications, that it leveled 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 showed part of her embroidered garment or veil which was rend, and that she said, She was even now come from aiding the Cyzenians. But Mithridates being almost famished, (although not in Hungaria) gave over the siege, and returned into Bythinia, Lucullus following him. Plutarch.  
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, than all was done that the gods would have done. Herodotus, lib. 6.  
IN a black sorrowful conflict and battle at Pharsalia, in which Pompey was overcome by Caesar, which was foreshowed 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 battle 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 Soldiers about the walls, and there was the noise of a Drum heard in Pergamus' Temple. Valerius, lib. 1. cap. 6.  
WHen Attila, the King of the Hunni, made an attempt about the entrenching upon the borders of the Roman Empire, the images of their gods was not only 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 thyself. 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 entrails upon it, and fire being put to that, on a sudden all things began to be disturbed, fell to the ground; by which Spectacle all the people being entered in, much afraid and dismayed, incontinently there came an Eagle with a huge noise, and snatched away apart of the entrails, and carried them to the Grecian ships. Dict. lib. 5.  
CAesar Augustus in one part of the Capitol, erected a Temple to thundering Jove, which he had vowed in the Cambric 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 Emperor, a Magician, a most wicked man, that had set up a brazen Image to the Goddess Fortune, in the shape of a Country woman, whose feet being brass, stood in a ship which was of the same metal, 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 bag 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 Magician, a notable diviner, and so, that the broken pieces and fragments of that brazen Ship being diligently sought up, and gimmered and set in their proper places, than 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 Ancient 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 show 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 waterpot 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 wonderful admiration, but afterwards showing a Serpent of a great bigness in a gloomy place, a few days being spent, moving itself 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, tied 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 died suddenly, and for unveiling and declaring Jupiter's counsel, the second time, was cured of a great weakness that tainted and debilitated him; so at last by the counsel and persuasion 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 days were to be added to pacify Jupiter, and therefore was called Lustratius, not from the Gibbet as some conceive from the Greek words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 Argonauts report that going out of Sigea, they were tossed and tumbled with a cruel Tempest, and almost 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, unless they were brought forth of it, a twofold light of Castor and Pollux shined about their heads (as it is said) and not long after the Sea began to be more calm, and for this cause the Divinity of these two young men was esteemed very highly of; and those subitaneous Castorean fires that blazed in the Sea, were called Gemini, and they glittered like as they were the pictures and effigies of Jove's twy-forked lightning which sometimes did sit upon the point of the hairs of the Soldiers, that were in their night-watches, at other times upon the fore-Masts of Ships, and wandered 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 Zodiac more fortunate than Gemini, and were foreshewers 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 threatening and ominous symptom; 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 days after did show 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 o'ercome 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 grateful sacrifice or offering to be given by him, that he would free him from the present evil; on a sudden therefore black pitchy Clouds o'erspread 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 Northwind, 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 Shipwreck, they that speak of the fewest, say not fewer than 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 Fisher-boats. 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 Capitol, and the Palace, and high Tower, when he could in no wise stay the shameful flight of his Soldiers 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 battle did not only hang in Aequilibrio, but the Sabines were repelled (who a while before exulted for their Victory) even unto Curtius' 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 Kingdom 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 witness) not only believed, but attempted of others likewise. Tullus Hostilius, who after him was possessed of the Kingdom, 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 Marshaled and ordered his army to march towards the River of Tiber and Anienis, and in the Fidenates and Vejentians; and knowing the imbecility and want of strength of the Albans 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 matched 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 Vestal there. Whether the confidence of the woman in this Case, or the obedience of the evil spirits is greater, is a great doubt; being commanded to plead her own cause, and to vindicate and clear herself from her aspersion, which was put upon her by her accuser, and the Vestal was desired that if she had all her time carried and demeaned herself chastely, and piously in her Ceremonies, that she should hold and fix herself 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 business, 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 dispel 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, than faith to believe it: this Vestal (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 Emperor, 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, o Dei, testor me nihil mali commississe: i. e. Be ye my witnesses, O ye gods, that I have done no evil to Adrian, I wish only this mischief, that when he shall desire to die, he shall not be able. And thus one of them yielded to the fates. Afterwards Adrian, in a great sickness, often desired death in vain, and often strove to be his own executioner (by reason of his wicked heir); his Epistle which intimates this is extant, for he writes thus; How miserable a thing is it to desire death, and not to die. 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 Crect. 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 several to accompany them, and that wheresoever they should lie down, they should sacrifice several of them to peculiar gods. And so the pestilence was quenched, 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 overcome 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 solemnised 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 goddess, and so he went to Delphos, and so purging his body by sacrifice, and washing it with water, being Crowned with Laurel, 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 traveled 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,  
Returned again ereth ' setting of the Sun. Plutarch, in Aristide.   
IT is reported that Hercules the son of Alcmene, 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 Emperor, 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 than 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, lest that he might not seem ungrateful not to acknowledge his help from Heaven besides the great rewards of this Victory, and thanksgiving 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 ransacked 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 only left unwalled, and that might of all other been taken without danger, they report the cause to be this; the universal 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 Travel, she delivered them from the peril of Childbirth. 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 Centre and middle thereof there was a feeding place, a grassplot where all kind of Cattle was fed, which was sacrificed to the goddess, and had no keeper, the flocks overnight would steer themselves of their own accord to their Stables, being no ways liable 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 barrenness coming upon the grounds of Pelasgus, they devoted the spring to their gods, being able to perform their vows, they neglected to perform it, therefore being exagitated and vexed with a grievous pestilence, and enquiring of their Oracle, the cause of that evil, the Oracle answered, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 Country 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 goddess, he said, he would only 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 tied the head of it, and fell asleep; then did the garter dissolve and untie of itself, and the head of the Boar fell upon his head so that he died. 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, only Diana excepted, the goddess being angry, sent a Calydonian Boor of a great bigness, 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' 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 Virtue which was given to that Woman by him, but they, contemning his words, he slew them all, for they were the Brethren of Althaea: but she being much grieved for their slaughter, execrated and cursed Meleager, and begged 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 Meleager's 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, Althaea 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 son's death came to light, and repenting her of the fact, she hanged herself. Diodorus, lib. 4. cap. 2.  
STymphalus a River in Arcadia, maketh a great Lake or Gulf, and percollating, and being filtered through the Veins of the Earth, insinuates itself at length into the Argolick field, and there its name is changed; for Stymphalus 'tis called Erasinus in the days 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 country 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 damned up, and the water making a reflux and flowing retrogradely, the water did spread and expand itself over all the adjacent fields no less than 400. paces, and made a great pool or Gulf. And so by chance it happened that a hunter chase his Hart, when she had stuck herself in the dirt of the fen, being chafed with grief of mind, swum through the water, and he had not left off the pursuit after her, ere a great chasma or Gulf 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 dried up in one day, the ceremony being more preparedly and magnificently made to Diana. Pausanias' in Arcadicis.  
Glaucus' the son of Sisyphus, who ruled at Potnia despising Venus' 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 soundness. Alexandr. ab Alexandro lib. 2. cap. 14.  
CYanippus Syracusanus because he had neglected to sacrifice unto Bacchus; the god, being angered and provoked, made him run into such drunkenness, that meeting his daughter Cyane in the dark, although she resisted, he deflowered 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 heinous perpetrated wickedness, there was an Oracle given out by Pythias, that the Author 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 Plutarch, 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 goddess, for neither is there any inward access 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 Merchandise there, buy slaves, but in the afternoons apply their minds to their devotions. They sacrifice sumptuous Oxen, and Hearts, but Geese and Meleagrides, birds, more parcimoniously, etc. Sometimes they say, a man is profane when the pile begins to be burned, that through curiosity and selfconfidence dare go into it. And to him if there shall seem all places filled full of Hobgoblins, and such domestical 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 Thebans cannot escape condign punishment for their unexpiable wickedness; for when the Naupacti a profane Generation of men, durst usurp those things that were consecrated by the Thebans, 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 Boeotia, 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 madness; part of them cast themselves into the Sea, part of them precipitated themselves from high rocks: and when Alexander in a battle had overcome the Thebans, 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 Thebans 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 Cithaeron, 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 pulled 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 mouths 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 tugged 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 Circe's plays 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 remembered: for a great while after, being made Consul, fight at Cannus, he prospered so ill, that he almost lost fifty thousand Romans that were slain. Valeria. Max. lib. 1. cap. 2.  
ANnibal and Himilco being two Carthaginian Captains, besieging Agrigentum, commanded their Soldiers that they should cast and throw down all the Sepulchers and Monuments, and so by that ruin draw and contract a great heap of rubbish and to bring it to the Walls; neither was the Army slow to execute this command, nor to bring this work to pass: but whilst 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 died. 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 wand'ring 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 Minerva's Temple on fire, running in haste, took up Pallas' Image which fell from Heaven, and instantly he was struck blind. A while after the wrath of the Goddess 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 custom 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 publicly 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 shaved unto the skin, and wear long mourning Gowns, and are to all, more rare than good men. Athenaeus, lib. 12. cap. 7.  
WHen the Aeginetae invaded the Epidaurians, and carried away the Olive-tree Images of Damiaes 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 always 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 commission from Mardonius, for the Circuit of 60. miles, when he rushed into Neptune's 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 Soldiers to take Carthage, a certain Soldier 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 Diana's 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 Author of this wickedness, did sacrifice his eldest daughter, etc. Dictis, lib. 1.  
PAncrates Arcadicus, in inscriptis Marinis operibus, declares the fish Pompilus, called also Nautillus, is not only 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 villainy. 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 howl. 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 sacrilege, 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 spoilt 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 coin Money, to pay his hired soldiers▪ 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 coined of the Gold, according to the account of Silver, did amount to four thousand Talents. But all the Captains did spend the sum 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 than 10000 Talents. But all these were heavily punished for their impiety and contempt of the Deity. For Philomelus fight against the Boeotians, the revengers of sacrilege, 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 perpetual 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 than 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 wand'ring, when he did resist Cidonia in Crect, 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 fall the Senate being moved, took care that the Tiles 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 evil 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 arms moved out of the inner part of the house of their own accord, and a braying herd 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 madness, 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 offence of the gods was than the offence 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 battle being given, it was weighed in an equal balance as yet, but on a sudden the King's 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 spoilt the Temple of Venus Urania in Ascalon a City of Palestine (for it was a very ancient Temple) the goddess smote them and their Children with an effeminate disease, which they whom the Scythians call Enareas, can only 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 Philip of Macedon, when he had overthrown Miletum the best fenced City of Jonia, his pillaging Soldier's 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 spoilt 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 Wisdom. But the day after that he had committed that sacrilege, 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 goddess. Neither had he any good fortune afterwards. For being tossed with many mischances, at length entering 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 Syracuse, he spoilt all the Temples, but in the first place, the Temple of Ceres and Proserpina. And while he studied how to gird his Camp, and encompass his Tents with a wall, he demolished all the Sepulchers almost at the next Work to build his Wall, amongst which he spoiled the Monuments of Gelon of Demareta and his Wife, anciently builded with wonderful work. But in a short time after he suffered deserved punishment for his sacrilege 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 always returned conquerors at all skirmishes. Also vain tumults among the Soldiers and sudden terrors 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 Country, 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 wickedness against the Gods. Last despairing, he killed himself wilfully, 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 only 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 Kingdom 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 Grecians 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 only 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 encompassed 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 coming to pass, the whole City with its inhabitants was suddenly destroyed as well by the most violent motion of the Earth, as the most abundant overrunning rage of the Sea. In the fourth year of the Olympiad. 191. Pausanias, in Achaicis.  
WHen the Lacedæmonians were enraged 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 ruin, 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 blood sprinkled about the Temple, as if it had issued out of a continually-flowing Fountain. But when the Sabaritans had sent to ask counsel at the Oracle of Delphos, they received this answer: 
Stand off, my Sacred Tables come not near;  
Whose hands are drenched in blood, should Justice fear.  
Which fresh distilling, thee forbids to venture,  
Into the threshold of my Temple t'enter.  
Good fates to them can never be foretold,  
Who to slain Juno's Temple dare be bold.  
The Muses harmless servant thou hast slain,  
The god's revenge for which, thou must sustain.  
Who perpetrates base wilful facts, may know,  
He's sure to suffer heavy Judgements blow,  
Inexorable tothth' unjust immortals prove,  
Descended though by birth from mighty Jove.  
Who on their necks, and children's children's dear,  
Justly will heaped vengeance send to bear,  Neither was revenge delayed. For when they waged War with the inhabitants of Crotonia, they were overcome by them, and their City was overthrown. Aelianus, libro 1. the var. Histor.  
IN the Mountain Halesius, near Mantinaea, was the Temple of Warlike Neptune, built by Trophonias and Agamedes, with Oaken boards, forbidding entrance not by the opposition of any bolt, but only with a small woollen 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, boiling out of holy fountains, and not long after died. When the Emperor Adrianus did build it up again, he did set overseers amongst the workmen, lest any one should look into the ancient 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 entered despising the Religion of the place, it was certainly requisite that he must die within the space of that year. It is a wonderful 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 show 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 Eumenideses, dedicated by Orestes. They believed that if any one entered 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 strove otherwise. Pausanias, in Arcadicis.  
WHen Erisichthon a certain Thessalonian had cut down the Grove of Ceres, she sent to him perpetual hunger, and caused that he should never be satisfied with meat. He had a daughter named Mestra, very well skilled in Witchcraft, 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 father's 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 Egyptians, 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 days on their journey along the sands, and dined between the City Oasis and the Ammonians; a strong Southwind 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 Egyptians did make Holiday 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 Egyptians 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 wickedness. Herodotus, Libro 21.  
THe Persians burned the Anactorian Temple of Ceres in Eleusis. Afterwards, when they were conquered at Plataea (a City of Boeotia) by the Grecians, 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 goddess 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 Attic) 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 Whoredom. His father being persuaded 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 herself 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 die by the command of Caesar, who brought him to the place which he had violated, and caused, that being slain there, by the Caesarean Soldiers, 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 freedom to those that were yet standing from the like injury. Afterwards the god increased his worship, which was had always 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, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is to say, unless she had performed those sacred rites to Diana, which they used to solemnize in the Month 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, wand'ring about, no one receiving any hurt thereby. It happened that a young maid playing somewhat too sportively with the Bear, who enraged 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 Country thereabouts. The Oracles being consulted, the gods answered, that the sickness would not cease unless they compelled some Virgin's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 music; he of the young men who was esteemed by all to excel 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 wonderful 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 Vestal 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 herself 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 Father's 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 Deities, 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 Gardener, whom he took to Wife after he had received his sight, but he burned all the rest in a certain Village. Which place the Egyptians 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 Emperor 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 kiss 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 Egyptians, 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 herself) 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 matrimonial 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 goddess revenging her, he ran mad, whereby he died within the space of 12. days.  
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 remain 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 skilful 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 days 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 famousness 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 situated in the innermost Closet of the bosom 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 Grecians when they come, but follow the Barbarians with barking wheresoever they show 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 flies 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 goddess, 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 continual drought, and the rest of Greece was no less 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 College 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 Spartans, died in banishment, yet by the command of Pythius Apollo, his bones were carried back into his Country, 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 while the Bull moveth nimbly, and danceth according to that, it is ominous to the Messenians: but if on the contrary, the Bull shall stand immovable, they interpret that it portends some calamity to them. The Lacedæmonians report the Heroic Aristomenes to have been at the Leuctrican fight 187. years after his death, who assisting the Thebans against them, wrought so, that he afflicted them with 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 Sicily, 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 sudden death; whereupon Lybistinus was added as a surname to him. Macrobius, lib. 1. cap. 17.  
THe Persians, Xerxes leading them to the Chapel of Minerva, which standeth before the Temple of Delphos, as they came thither, upon a sudden a Thunderbolt from Heaven fell amongst them, with the two heads of Parnassus, being rend from the rest of the Mountain, with an horrid noise tumbled down, and intercepted very many of them; whereupon from the very Chapel of Minerva came most joyful 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 than any of humane nature could possibly be, pursuing them. These two they said were Natives, and Heroic 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 whirl-pool Hyampeum. Herodotus, lib. 8.  
IN the Sabine War 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 vast numbers of their enemies with scalding waters, and devouring them with rapacious gulfs. Macrobius, lib. 1. Saturnal, cap. 9  
THe holy sheep of the Sun; which are at Apollonia in the bosom of jonicum, 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 far 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 entering into the Cave, killed sixty of them; which when the Apolloniatae understood, they condemned him to the loss 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 evil; 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 than that the Gods would so bless 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 manors which he conceived the greatest revenues 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 Manors 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 enclosed 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 glazed, 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 success; but if they cannot move them without much trouble, they think their success is denied; 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 fourfooted Beasts, of Birds, and Fishes, which are common and plentiful amongst them; they have the image of a Frog made of brass annexed to a piece of Iron fastened 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 boiled; such holy rites finished, (as they say) they have learned by experience, such things they undertake, succeed prosperously. Olaus Magnus.   

Of Satan's wonderful Legerdemains, Deceits, and Impostures, used, for the setting up, and establishing Idolatry, by Invocation of Saints departed this life, worshipping of Statues and Images, and for confirmation of the doctrine of Purgatory, contrary to the preaching of St. Paul, 2 Thess. 2.  
THeodosius the Emperor, 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 Emperor, and condemned to fearful torments, in the midst whereof he cried out with a loud voice, 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 untouched by the fire; which the people with much wonder beholding, at length, running into the flames, snatched him away.  
WHen the body of the Virgin Levinua was carried through the Towns and Garrisons of that part of Flanders which lieth to the Seaside, those who were sick of the Palsy, 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 virtue 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 Sepulchers 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 enforcement 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) turned towards his back, and hanged upon his shoulder, having tried many ways for help, and finding none, comes to the Sepulchre, and cries out with a loud voice, 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 Country of the Vandals, in which Country 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 wonderful 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 Vial, were kept in two several 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 Emperor, 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 forced 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 War of Otho and Philip, Emperors, 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, whilst 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 days 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 Germane 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, tied 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 tied, fell all in sunder, and the stamps which were set upon them clean gone, so that they appeared plain; insomuch, that there could no sin 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 Sigismond the Emperor, when many went into the field where that battle had been fought, they heard a voice 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 corpse, they espied 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 sins 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 life-time, seven Feasts every year all my life-time 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 relied 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 searched, to see if any of the Relics were taken away; being all alone, having retired himself into the holy Choir, with a doleful countenance, and sad heart, bewailing, that he could not so much as see, much less 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 cheerful countenance, and arrayed in white apparel, carrying somewhat wrapped in a fine cloth, 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 cloth, and finds the right hand and ring of the holy King; shortly after, he being chosen Governor of a Monastery, built of wood, situated 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 College of Priests declaring to the King the whole story hereof, he repairs the Monastery, so that he made it most beautiful 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 solemnising 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, cries out, O Queen of Heaven, wherefore vouchsafest thou to come to me, a wretched poor man? To whom she answered, I rejoice that thou art the author of the solemn celebration of the memory of my Nativity, whereby such honour accrueth to my Son. 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 Air a great light, which dazzled his sight, and with the noise thereof making an hideous clashing, stupefied 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 Air, steering their course towards Buda, and that he at that very instant showed 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 thyself, 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 pass, 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 success 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 days together he had with sighs and tears continued his devotion before the Altar wearied, he fell asleep, and dreamt that he saw Martin and Briccius together, discoursing concerning his sickness, and that Martin signed his forehead with the sign of the Cross, 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 (wondering at the noise) run with speed, and removing the cloth wherewith the sore place was bound, found that it was whole, and that there only 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 soil, visited the Temple, and bestowing great gifts upon it, returned home to his own house being freed from his sickness. Egnatius, lib. 1. cap. 6.  
JOhn Orphanotropus brother to Michael Emperor 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, Ointment and other rich and precious 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, Emperor, 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 sickness 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 Physicians 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 King's 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 showed 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 adjoining thereunto: He departed from Cassinum. Cuspianus.  
MAnuel a Captain under Theophilus the Emperor, who had disapproved the worship of Images, and then wavered in his Judgement concerning the same, fell into a grievous sickness, insomuch that it was verily believed he would die thereby, certain Monks of the Monastery of Studium, to whom it was showed 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 joyful tidings, 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 Ancients, 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 sickness was assuaged, and, his natural faculties restored to their former strength, he was altogether freed from his sickness. Cedrenus.  
A Certain friend to Julian travailing with much haste towards him then in Persia, being forced for want of an Inn, 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 Emperor cast upon the Church, taking counsel 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 haste to destroy the Empire, they left that counsel or conference. The man who had this admirable Vision, neglecting the journey he had begun, that he might see the issue of his Vision, stays 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 decimatertia, reports that Basill Bishop of Caesaria Cappadocia, by reason of Julian his threatening to destroy Caesaria as he returned from the Persian War, proclaiming a fast to be kept for three days 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 Soldier 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 lance restored to the place it used to hang all bloody. 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 learned the most absolute virtue 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 canonised a Saint; The ring was long after kept with great veneration in the same Church, which was a present cure to all enfeebled and weak members of Men and Women, and by the touch of it the falling sickness was cured, hence it came to pass that the Kings of England were wont on Good- Friday with many ceremonies to hollow 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 linen, 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.  
Lo 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 son 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 destroys and gluts himself with the blood of all that worship we; wherefore I and my son 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, dreamt, That as he was making haste with the Emperor Michael, to the solemnisation of a certain holiday, 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 Emperor 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 Emperor 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 holiday 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 forty Martyrs, which suffered under Lucinius at a certain placed Sebastes, in Armenia, whose relics as by digging she caused to be searched for. Thirsus the Martyr appearing to her, suggested and admonished her to translate them to him; and afterwards the forty 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 relics when the Citizens of Constantinople desired to take away and keep with them, he saith, the Mules which drew the Coach, wherein the relics were spoke with a voice 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, showed the places digged, wherein his relics 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 lain, or was stolen away; but upon public 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 only be lawful 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 Pleurisy 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 herself and son, coming to Megalopolis at night; because poor woman, she wanted wherewithal to defray her charges at an Inn, 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 Emperor Michael and Barda Caesar his Uncle by his mother's 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 loss 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 aid 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 terror to them. But Hungus warned by a dream, encouraging his Soldiers, 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. Cuthbert; therefore having performed some accustomed holy ceremonies and devotions, he took the standard out of the Monastery, and the Soldiers 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 Solomon, 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 Soldiers 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 wonderful 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 joined battle with Eugenius at the Alps, he dreamt, 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 Soldier had the like dream, is reported by Theodoretus, lib. 5. cap. 24.  
MAssaclerus sent by the Emperor Honorius against Gildo to regain Africa from his brother, who ambitiously affected the Empire, in his sleep dreamt, that he saw the Mediolensian Bishop, Ambrose, (a dead man long before) with his pastoral 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 endued with simplicity, void of fraud, and showed 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, whereby 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 Saviour's side, amongst the Troops of those who sallied out in array against the besiegers. Emilius.  
WHen there had been long and doubtful War 'twixt the Romans and Rossians, those who came from Constantinople to John Zimisca, auxiliaries to the Emperor, 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, dreamt 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 battle. 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 fight. Ut Zonoras', Tomo 3. indicat.  
ARiulphus Duke of Spoleto, fight against the Romans at Camertes, and obtaining Victory, inquires of his Soldiers who it was that behaved himself so stoutly and gallantly in the battle; they answered, 'twas a Prince: Whereupon he replies, he was more powerful than any mortal 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 entombed, he asked what Church it was; when they answered, It was the Temple of Sabinus, he hastily leaps from his horse, calling his Soldiers, who as they say always 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 Soldiers. 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, Christened his Son which he had by Catella Alopa, sister to Pandulphus Alopus, after his name, for that he dreamt he saw Leonard in the same shape he is usually pictured in Churches, coming to him being a Prisoner with relief, breaking the Iron bars of the window of the Prison, and with his power losing 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 Neapolitan Kingdom, 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 Arragon, the City Neopolitan in a most flourishing condition, and the Kingdom 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 midst of the night, he again and again appeared to a Minister of holy things, who had lately taken the order of Priesthood, 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 always 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 Bishop's 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 showed 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 Kingdom, 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 showed itself 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 Charles 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 father's death, having but newly undertaken the government of the Kingdom, 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 Kingdom fell, was entangled with a miserable and fatal War, died of an immature death in the very flower of his age; afterwards, the French and Spaniards obtaining the Kingdom, divided it, chase away Frederick, another Son of Ferdinand the elder, with a larger Army, wherewith they invaded the Kingdom, took to themselves all, whether holy or profane, 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 Charles the Great, three several nights, and did exhort him to drive out of the Country 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 coming of the Normans, they burned the Abbey of Florence, and laid it waste, 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 handful 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 Archangel 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 Lion, 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 compass 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 Angel was begun. Sigebert, Anno Dom. 799.  
AGnes Wife to Leopold marquis of Austria desired her Husband to design some place wherein to build a Monastery that the praises 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 entered 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 stupefied and terrified the people, and (as it was reported by them) the Bishop and others saw in the Air (whilst that tempest lasted) Ambrose threatening cruel miseries to Caesar; to be short, the Suburbs being burned, the Emperor 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, dreamt, 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 voice 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 relics from the table of Medericus, repressed the unquietness of his restless wand'ring 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 always 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 horror, she commands the Torch to be delivered to her; which as soon as it was but touched by her sacred hands, lighted of itself; 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 extinguished 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. Laurence 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 Chalice, 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 relics 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 voice out of the Tomb of Martin, saith, Thou art made whole by me from thy Leprosy on the one side, the other I leave to my brother Liborius to heal; for strangers ought always 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 towel 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 linen; 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 sat at the table; the blasphemer was immediately punished with an hereditary Leprosy. 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 Grecian superstition, who had been Schoolfellow to the Bishop; this man, the Bishop desiring to convert from his foolish worshipping 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 judgement 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, dareth 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 joining with the Bishop's doctrine, he believed, and was baptised; 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 deathbed, 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 Clerk 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 showing 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 show that I can require nothing from you. Which when it had been read to the people, he commanded the schedule 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 conductor, 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 fight; 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 drowned 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 Saracens, 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 enemy's piles; Which done, the works of wood, and heaps which Cosroes had made for his foot-soldiers to go upon, being presently burnt, were reduced into ashes.  
THe people strawing herbs upon the Tomb of Nicecius the Lugdunensian Bishop; Aigulphus coming 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 Fever, he presently recovered his health. Gregorius Turonensis.  
THe same Author, cap. 84. de gloria Confessorum, tells us of a wonderful Revelation of Valerius the Cosoranensian Bishop: he saith that Theodore, the Bishop finding two Sepulchers, 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 Vessels of Wine and placing them before the Sepulchers, 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 Soldier 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 enquiring 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 days fast, which the Monks were to observe, and spend in prayer to Almighty God, that for the merits and intercession of his gracious servant Aegidius, he would grant an heir male to the Princess. 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 Princess 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 Months after died, who gave, being a most bountiful 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 clothing which covered his privities, he should show 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 rejoicing, and of sorrow to Sycophants and calumniators: And when the Holy man was asked whether sickness had been the cause that his members were so weakened, not without a modest shame he answered, that in time past when he lived at Rome he was by the Devil 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 assuaged, who seemed so to burn my privy parts, that with the extreme 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 woefully 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 Physician, who by his only Word is able to cure all my infirmities, and I have never in my life used any worldly help or Physic 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 War 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 pictured the Virgin and her Son; and in the margin thereof was written in Latin, Lamb of God grant us peace. He enjoining 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 civil and unnatural War, 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 carried 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 perfect of Aquitane, his honourable ornament belonging to his place, and grievously beat him, for that he conceived that he had not that reverend 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 Majesty 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 showed to him his deformed mouth, and lacerated back, with the fresh marks of all his blows: whereat being enraged, he commanded, that his son 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 only 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, Governor 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 horror, 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 gratify 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 than the rest; wherefore the woman was sent to Ephem the Hermit; but by reason he was dead, she returned (having as she conceived, laboured in vain) to Basil, who understanding that he died that day, after the woman's 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 magical incantation, as they said: whereupon the married Priests inviting Eltheredus the Bishop out of Scotland, who whilst 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 War against the West Goths, not only because they had encroached some of the Territories of France, but for that they were also assertors of the Arrian Heresy; 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 road, if he obtained the victory; he was not unmindful, 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 relics of St. Austin out of Sardinia, which was wasted by the Saracens, in his journey at a certain Town in the Therdonensian Diocese, 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 fever from his childhood, was brought to the Temple of St. Marry 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 Clerk, and saith, Saint and Martyr, Eleutherius, either reform and amend thy Clerk, 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 linen cloth, carried it with him, intending to bring it to the Lirinensian Monastery; and taking ship, he sailed towards the said Monastery; upon a sudden the Ship stood as immovable in the midst of the vast Sea, as a rock, at which the Jews, to whom the Ship belonged, wondering, and much amazed, he declared to them, that he had with him the relics of Hospitius; and now they might perceive, that those were the cause that the Ship would not stir, unless they would steer their course to the Lyrinensian Monastery, where he was to place the holy relics.  
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 Echo. 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 public 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; whilst they were at Matins, she resuming her body, and appearing as she had been alive, to the great wonder of the whole College of Priests, who beheld it, worshipping the great Altar, immediately departed; the chief of the Society coming therefore to the Tomb, could not find the Virgin who was laid therein. At these Altars, innumerable solemn vows were were made, and wonderful Tables, wherein the people did write their voices, were fastened on the walls with folding doors. As a certain Germane, 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 only 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 spoiling 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 only 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 fastened, 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 show that sign, that he should be cleansed of his Leprosy; 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 only 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 showed, 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 died, to whom she dedicated a Cathedral Church. She humbly went to the College of the Priests, that they might build a Temple with the collected money. But their poverty and want of Sand did allege 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 Marketplace, if they might hear any thing, behold, two Swineherds coming towards them, talked together. The one said, Whilst 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 always renewing it with the like excessive abundance, to quench their thirst, even until 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 inflamed 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 itself, unless truly the large Palace of the King, could suffice so great a company of vile, wicked persons. Thence the fury increased, when as a certain Ratisbonian incidently remembered the beautiful Virgin Mary so much, that being snatched away as it were in an ecstasy, 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 threatenings or bonds. The people being enraged, (for this madness had almost driven the common people and Tradesmen) snatched 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 cover; dumb, deaf, and blind with their eyes open; in the mean time, being unmindful of mear, drink, or sleep. Having entered 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 persuaded: as soon as they saw a beautiful Image, they sat 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 persuasion made many, with a desire to excel 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 magic art, which the worship of the Image, and the minds of the people being once deluded by superstition, increased and enlarged. Be it as it is, most men of Judgement, and true Catholics, judged, that these were Magical and Diabolical signs, rather than Divine. Sebast. Francus in Chronicis.  
LAmpertus, a Knight of Louvain in Brabant, did bear a full of the Relics 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 Battle against the Duke Godfrid, that enchantment fell from his neck into the field: and presently after the Knight (before invincible) was killed, in the year, 1015. But a certain Soldier, having known the preservative against bewitching, hid it in his house. But the thing was betrayed by the swelling of his hucklebone 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 Clergymen, in the stead of Poppo of Treveris, (a City of Germany) who was gone into Palestina, made a nail very like the Altar of the Lord, and hid it in his bosom, which he did restore, although swimming in blood, and shut up the earth, which was shaved away with the blood, in Crystal. Catalogus Treverensis.  
COnstantine the Emperor, did always adore the nails of Christ being crucified, which were given him by Helena his Mother, he fastened 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 Quinsy, 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 Goatshair, and another that was to cast over his shoulders, and having entered 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 died, while they were muttering a Soul-mass for the dead. Vincentius, lib. 25. cap. 57  
A Certain man of Colonis, (an I'll in the Argolick Gulf) born of a Jew his father, but being converted, when he perceived the body of our Lord in the Paschall Feast, he carried 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 Churchyard. The Priest came suddenly upon him by chance, and descrying 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 solemnisation 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 firebrands some days and nights continually. When that miracle was presented to the Bishop, not as yet discovering the cause thereof, after he had proclaimed a three days 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, entitled, 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 Brussels (a famous City of Brabant) in the year of Christ, M.CCC.LXIX. redeemed certain sacrifices (as they call them) dedicated to Holy Katherine, 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 died. 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 Lieutenant to the Emperor, 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 IU. 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 Chapel, and another Brazen one was put in the place thereof. Aeneas Silvius, 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 broke it, and when it fell, kicked 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 battle being joined, 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 4 th' action of Nicena the second, doth declare; That a certain herdsman, 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 cattle, his own eye dropped out. And there was another certain man in Cizium, (a Town of Cyprus) because that he had driven a nail through 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 Fever. And in the 5 th' action; yet other 3 miracles are published, which were executed by Images, to confirm the worship of them, which Charles 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 blood gushed out, The Jew prepared himself for flight. The Virgin did appear to a Smith in a Dream, doth show him the author of the mischief, doth exhort him to pursue him, and offering a duel 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.  
Whilst 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, died most miserably the same day. Robertus Gaguinus, lib. 6.  
THe sixth year of King Charles, the Frenchmen took a Town called Burburgum, and having broken into the Temple, a French Soldier 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 played 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 only all his money, but his clothes also; and going towards home about midnight, desperately enraged by his loss, as he went through a Churchyard, 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 Churchyard, being an old man, and in his bed, heard a low voice, which bid him rise, and strike with his great knife whomsoever he should meet; which words, when they had been thrice reiterated, and that with threats of much mischief to befall him, if he refused, he resolved to obey the voice. Therefore when at first he was not able to rise out of his bed, by reason of his infirmity, at length, slowly rising, he lays hand on his slaughter-knife, and going to the Churchyard, 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 merely 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 Churchyard, whilst the people flocked about the dead body, Devils with terrible howling snatching away the corpse, carried it into the air 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 Country, a certain fellow named Schelkrop, of mean Parentage, one of the infamous rout, who naturally was endued with a bold malignant wit, and by licentiousness and custom was come to a great height of wickedness, wherein he not only delighted, but gloried, he passed his time in Bawdy-houses and Taverns, and with great eagerness followed Play; from whence all kind of vices engender, as fast as vermin from the putrefaction of a dead carcase; 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 parallel him. He upon a certain time, according to his custom, tried his fortune at play, having choice of companions like himself, they went to a public 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 played 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 only not recover, but very much augmented his loss, he began, as he was wont, not only 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 threatened, That whatsoever Image of our Saviour he first met withal, 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 Chapel 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 slashed and thrust many other Images of Saints which were placed by the Cross, etc. Hitherto Schelkrop was mad with fury and rage; and what follows, 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 attained 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 villainy, for which they seized 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 inter 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 dreadful 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 abused 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 Holiday 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 tract 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 bowman aiming 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 war 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 died the same hour; Whence had Peter so precious 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 Emperor, and other more precious ornaments of the Church as a pledge, whilst 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 Palsy and Falling-sickness, becoming thereby a miserable spectacle to the beholders; from which sickness, though he after a sort recovered, yet his eyes and mouth continued pitifully distorted; and moreover, the Prince did not only persist in his enterprise of sacrilege, but designed greater against the brethren, but after his death, a certain boy told to huntsmen, that he saw him tied with Iron bonds, and drowned up to the throat in a miry 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 Hermit inhabiting in a Rock near an Highway of a Neapolitan Seignory, 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 threatening fire, who ask 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 itself 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 War that Charles the Eighth, King of France, waged against Anne Duchess of Britain, whom afterwards he married, a certain Soldier of Britain going out of the City of Rheims, to plunder, in the Temple of a certain Town, whereinto the Country 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 linen cloth, 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 bosom, and found all the skin of her breast, lining of her Wastcoar, and lower petticoat embroidered with blood; the woman carrying these clothes 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 relics, 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 Hermit, a Holiday in remembrance of whom was wont yearly to be kept, that the house of a certain man (who to perform domestic 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 show such devotion to such a Saint, whose salvation was doubted) was set on fire and destroyed with revengeful flames, in such manner that his neighbour's houses joining 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 murderer 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 forgiveness 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 pawned his clothes to a Jew, being not able to redeem them, promised to the Jew, if he would restore his apparel, 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 boiling oil and water, and with blasphemous words falls to scorn and reproach it; whereupon, as 'tis reported, a most beautiful young man leapt out, and with wonderful 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 strangeness 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 carried 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 bragged 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 bow. Thomas Patriarcha Barbariensis, lib. 3. Fortalicii fidei.  
IN the Arvernensian Church, a certain impious fellow swore untruly; whereupon his tongue was suddenly tied; 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, publicly 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 wickedness, 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 coming to the relief of the Duke, released him, and killed the Traitors. 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 Silvius, in histor. Bohem.  
COmnenus the Emperor being sick, and seeming ready to faint, was restored by the Image of our Saviour; for an holy embroidered 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 Marketplace. 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 sickness, that every one expected the expiration of his life, which was only known to be in him, by weak and almost insensible breathe. 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 nail, obtained by prayers; which as soon as 'twas but moved towards the sick Prince, his sickness 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 sweetness 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. Author 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 Colony of Antistitus, they sought for the bones of St. Remachus, and brought them to Leodium, and laid 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 Nobleman, 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 scar or mark where his hurts had been; And when as more Miracles were wrought by these relics, the King did not only 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 Governor, 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 reverend 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 dispossessed. Bonfinius, l. 5. Dec. 1.  
CHronicon Martini manuscriptum, reporteth, That a certain Noble woman ignorantly translating the bones or relics of Stephen from Jerusalem, to Constantinople, thinking they had been the bones of her Mother, it happened, That the Devil's howling in the air discovered the Angels harmoniously singing, driving them away, and the daughter of the Emperor possessed with a Devil, cried out, If Stephen come, I shall be presently made well.  
A Certain Noble man, a Perfect or provost under Otho the second Emperor, being possessed with a Devil, by a chain, which as it was believed, had bound St. Peter put about his neck, was presently dispossessed 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 several visited with Fevers, 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 Fever, 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. Author vitae Bernardi. Gregorius Turonensis de gloria confessorum, cap. 85. de Sylvestri Calvillonensis Episcopi lectulo funibus ligatur, ligato mira quaedam narrat. Many sick of Fevers 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 Fever, 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 months 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 pass, for the relics of Sebastian being translated from Rome to Ticinum, and the Altar built, the Pestilence ceased. And hence it is, that the superstition which possessed 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 Physicians despairing of his recovery: at last the Greeks having a place in their Capitol, in which they affirm, If the Emperor 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 Egypt; (Scribit Plinius, lib. 26. cap. 1.) the Children therefore are called together, and the hangman ready, expecting an Edict to perpetrate that villainy; but the Emperor, 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 die, 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 deciphered to him; he obeys this Vision; and bestowing himself in fasting seven days, he with his son Crispus were washed with baptism by holy Sylvester, having been anointed with oil; 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 fastened to it five fingers broad, and three fingers thick, reaching to his fetters; in which condition the prisoner remembering St. Nicolas, who had lived in his Country, 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 Saints 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 Physicians, made his address himself, by the devotion of fasting and prayers for two or three months 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 Charles 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 stripped 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 Palsy, 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 pass, 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 Palsy 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 Palsy. Jacobus Meyer, in Chronico Flandrensi.  
Cosroses King of Persia hearing that Sergius the Martyr granted all things that were desired of him, sought of him aid for the defence of his Kingdom, and foecundity to his Wife, being barren, which obtaining of him, he sent to Gregory 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 nail into a wall, struck it into the forehead of St. Peter's picture, and found that he was presently troubled with an Headache; whereupon, commanded to pull out the nail, 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 virtue of Benedict were struck blind; whereupon they returned back, conceiving that he rebuked them, because he would not have France deprived of such holy relics. 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 Laurence a Priest, who prolaiming a Fast for three days, in the night when he was asleep, he had a Vision or Dream, wherein Michael the Archangel 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, (Laurence declaring the Oracle of the Archangel) the hour they had appointed to break in, the Vision was believed, and the cave of the Archangel, which seemed as if it had been made by handiwork, began religiously to be worshipped; and the dedication of Gelasius the chief Bishop which he prepared, was disapproved by the Archangel, for that a place divinely consecrated, wanted no dedication. Therefore the cave being consecrated with a most royal 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, showing their titles. And where the Altar that belonged to the Statue of the Archangel 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, poureth 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 custom, and thereby threatened much hurt to the Venetians, that early in the morning whilst 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 show 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 forty fifth year after the death of Stephen King of Hungary, he being canonised, 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 moistened, and anointed with a certain kind of Balsam, laid in a Syndon, they began to look for a gold Ring, which was his old Sceptre, 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 supplied; which perceived, they by degrees poured 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 Chapel 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 showed the power of Almighty God for his sake to be manifested, in that place he canonised 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 rejoicing. 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 Emperor, and Theodora, had sent thither; which Cosroes receiving, required more, and amongst others, seeking to take the silver Urn, in which the relics 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 Soldiers. Evagrius, lib. 4. cap. 28.  
IN the tenth year of Leo Emperor of Isaurus, the Saracens besieged the Town of Nicaea in Bythinia: 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 ointment which boiled 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 sudden 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 linen garment of the Virgin Mary, which Charles 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 Soldiers, and scaling the walls first, gave the sign to others to follow him, although it was known for certain, that he departed many months before from Antioch, as William the Bishop of Tyre writeth. Fulgosus, lib. 1. cap. 6.  
HEnry the second, Emperor, subjugating Boleslaus, who possessing Bohemia, and all the Sclavonian Country, 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. Laurence, 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 fight 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 Soldiers 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 joined battle, saw three in the shape of most royal Noblemen, sitting upon white horses, and a great Troop of the like countenance, and in like manner apparelled, 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 Charles the fourth, Roman Emperor, about the year of our Lord, 1330, invaded Italy, falling sick of the Gout, underwent great peril in his affairs, circumvented by the unfaithful dealing of his cousin 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 Gout, raised Soldiers in every place, and left his Garrisons well fortified to the care of Governors, till such time as his expected recruits should come to him. And committing the Vanguard of his Army to his Lieutenant 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 battle, 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 sat 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 aught to be allowed and confirmed, it is meet and needful, that you (who are illustrated by the splendour of the Trinity, whose beatifical 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 Ecumenical 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 whilst 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, clothed with that body which the holy Mother of God bore, he therefore casting his eyes upon the Altar, seeth the child, the only 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 wont 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 Soldier 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 bankside 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 straits, having quietly and contentedly suffered the going thorough the turnings therein, for that he had lived piously in this world; but amongst those which he saw fall, whom the whirlpool of the frothy snatching stream tossed about, he saw Peter chief Bishop of the Ecclesiastical Family, who four years since coming that way, enfolded 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 sickness, was brought even to deaths-door; at which time he lay immovable without sense, as if he had been quite dead, seven days and nights. In which interval brought by the blessed Apostle Peter, and two Angels, he cometh to the infernal gulf, at length he was brought to see the pleasant things of Paradise, and lifted up into the airy 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 days 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 enjoying 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 joined 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 clothed 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 haircloth, because he commanded his fellow to be slain at St. Patrick's, 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 courtesans 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 she goat which he carried before him, having a Monastical 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 wickedness they had perpetrated. Lastly, he saw Judas the Traitor, who, envied of all the Devils and damned spirits, was held in the bottom of the gulf, where he was exposed to the scorns and rail 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 days. And having enjoined this penance, he departed. The nine days 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 ecstasy, that she was for three days breathless; only her cheeks were observed to have some redness in them: who coming to herself, 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 cried out, giving thanks to them whom he only saw coming to him; they that stood by, enquiring who they were, at whose coming he so greatly rejoiced, saith he, Do not you see the Apostles Peter and Paul here present, calling me away? Presently whilst 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 whilst he showed 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 dreamt, 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 herself 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, enjoining her to abstain from laughter, jests, and allvanity; for that it would come to pass, that after thirty days, he should exult and rejoice 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 remembered, 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, entering the Room; at whose approach being terrified, and stupefied with the sudden 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 sudden glorious light, Angels appeared, and the voice 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 wonderful brightness, appeared to Augustine, Bishop of Hippo. At Turon two Monks saw a shining Globe passing through the Skies, and thereupon immediately heard a Choir of Angels most ravishingly singing, which whilst they admired, they understood that the soul of Jerome the Priest who died then at Bethlehem, was carried by Angels to rest in Paradise, etc. Idem.  
THe day that St. Augustine was buried, a certain Monk who abode far off, being wrapped in spirit, saw him singularly arrayed with a Mitre, and Bishops weeds, sitting amongst the clouds all in glorious white, such radiant beams proceeding from his eyes, as illuminated the whole Church, incredible sweetness of odour delighting his smelling faculty. Afterwards he was seen by Bernard, whilst Sermons were read in the nighttime 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 slew out of his body, and fly towards Heaven: The same hour an Husbandman grievously sick with overlabouring, his soul being ●eady to depart, languishing and speechless, on a sudden 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 enamoured, fell off the bridge into the water, and was drowned. 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 bridge, and if he took the way which leadeth to his beloved Mistress, 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 jaws 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 leapt off the Beer, blaspheming God, refusing to kiss a wooden cross which was offered him to kiss, falling upon the Virgin Mary with railing words, deriding those that sung Psalms, for that he was ordained 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 Monastical 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 whilst he was adorned 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 almsgiving, 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 Britain, and asked him, whether he would war 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 happiness; 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 Apostolical Court, excelling by his piety towards God and man, (as it is reported by Gregory,) but that he pertinatiously stood for Laurence, (whom he thought more worthy) against Symmachus, who was judged by the voices 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 days made supplication for him, returning, knew that he was freed from that burden, 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 enjoined 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 midst 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 clothed 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 Judgement, was accused by many Saints for his spoiling of Churches, and that evil Angels endeavouring to take him away, Dionysius the Parisiensian intervened and freed him, only 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 Pastor, 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 than I speak to you, my conductors, whose apparel and countenance was most fair and lovely to behold, and their speech most pleasant, promised me going towards the Sunrising, 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 pass the River, my companions reported, that our Lord had taught, that venial 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 vomiting out of their mouths flames of fire, so that the air seemed all over filled with Iron and flames; at which sight I was miserably filled with horror. That therefore you may consult and provide for your safeties, I have assumed this habit 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 Country 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 Gulf of infernal perdition, as Heaven is distant from the Earth; but the incredulous Jews were thrown lower than he, and Heretics, who endeavoured to pervert with falsehood the revealed truth of Divinity, lower than they. Idem.  
CYrillus Hierosolymitanus reporteth, Whilst 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 stopped his nose; and presently after he saw Ruffus bound in burning chains, vomiting flames out of his mouth mixed with smoke, 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 aught 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 sins, 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, whilst his body was deprived of it? he answered, That it was snatched by certain men blacker than Moors, who breathed fire out of their mouths 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 died the seventh day again, but more happily than 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 Laurence the Martyr, to inquire 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 voice breaking out of the flame, which showed for whom this punishment is prepared; which having declared, he was stricken, not with a Planet, but death itself, and again returneth from whence he came; and it appeared, Tiburtius at that instant exhaled his wretched soul, whom every man almost forejudged, 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 died; and, because they who accompanied him; had a desire by reason of the respect they owed him, to carry his body to his native Country, they enquired for one to embalm 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 terrify him from evil-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 real 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 Devil himself, who in his fiery Mansion amidst the flames, sat as a Judge in his Tribunal: presently a certain ugly spirit leapt up, accusing the boy; Saith he, I have ever suggested evil 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 persuaded 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 Nun, who strictly observed chastity, but defiled her tongue with foolish procacity; and when she passed 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 showeth 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 stiffly denied the Apparitions of Devils, Angels, and Spirits: But some have done it in one sort, and some in another. For there be some, who (to rid themselves altogether from the question and disputation, that might be made concerning particular and special matters, which are often alleged, in regard of the Apparition of Spectres) do bend themselves against them all in general; 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 Angels, or Devils at all: or any Spirits, severed and abstracted from a corporal substance or body: to the end that by consequence they may infer and conclude, that there are not likewise any Spectres, 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 Peripatetics; 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 murmur, and mumble, when they are alone and by themselves; that there is not either God, or any Spirits at all, good, or evil: nor yet any Hell, where the Souls of men should suffer any pains or punishment; but that they die together with the body▪ And that all whatsoever is said or alleged, touching Hell-torments, is nothing but a vain and superstitious toy, and fable; only to make babes and Children afraid: and to wrap and tie 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 alleged in Ovid, to have said to the Inhabitants of Crotona in Italy, 
Why stand you thus in fear of Styx, and such vain dream,  
Of Manes, and of Spirits, which are nought else but leasings?   
Certainly he that should take upon him, to instruct these Atheists, should but ●ose his time: because they will admit of no reasons, no not of those that are merely natural. 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 itself?  
Other persons there are, who, being more religious, and honester men than those former; yet have no less denied 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 natural and perpetual 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 falsely and untruly.  
Again, some others, with more appearance of reason then the Sceptics, have affirmed; that abundance of Melancholy, and Choler adust, Frenzy, Fevers, 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 Devils, and other such like Spectres. They add 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 persuasion of that, which is quite contrary to truth.  
To make short; Others there be, wise enough and fine conceited: yet nevertheless (being great mockers, and incredulous, because they themselves did never happen to see any Vision, nor have ever heard or touched any supernatural 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 Infidel as any could be) said: I believe no part of all these Apparitions: because I only amongst you all did never see any of them. And if I had seen of them, assure yourselves, 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 knowledge and learning. And he was not ashamed to stand only upon his own bare conceit and opinion: impudently maintaining, without any reason at all, against them that were as wise, if not more wise than himself, and more in number: that forsooth nothing at all, whatsoever was said or alleged touching Spectres, aught to be admitted or believed. But what reasons I pray you doth he bring, to confirm his saying? Truly none at all: but that only of his own absolute and uncontrolled authority, he will draw to his incredulity, all others, whom he seeth to be assured and settled in their opinion: Notwithstanding, that they are certainly resolved of the truth, by the exterior 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 show of reason, by incredulity and mockery only, 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 confess, 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 only 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 skilful 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 Machiavelli carry himself: who amongst the learned, and men of skill and judgement, knew well how to make his profit of his scoffs, 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 than 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 Spectres: 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 Peripatetics, we will severally answer their Arguments which they object against us: Next, we will remove those difficulties, which are objected, and show how the Angels and Devils may take upon them a body. Afterwards, we will show and discover unto the Sceptics, 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 show, 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 merely false and untrue.  
To come first of all to the Sadduces: It is most certain, that of all men they were the most gross and carnal: and did not believe that any thing was spiritual: but they did Imagine all to be corporal: because they said, that the Humane Understanding doth always work with the Phantasm, and with the thing Imagined. And it appeareth, that in dreaming of any thing whatsoever, we do always imagine it to be corporal; whereupon they conclude, that all things are corporal; 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 corporal and incorporal, is not subject to their Category. The reason that moved them to believe that God was corporal, 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 show 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 Heretics 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 Sun, and the other, the Holy Spirit: which is a most blasphemous and intolerable error.  
Now the occasion, why the Sadduces did so eagerly defend and maintain, that God had a body; was, because they would deny all incorporal substances: to which effect they thus argued. If God (say they) have created any substances, he created them to his own Image and likeness: and therefore when he made man he said, That he made him according to his own Image: showing thereby, that he was of a corporal substance: because that Man, whom he form to the pattern of his own face, is corporal. And if God have made nothing but what is corporal: It followeth, that the Angels and Devils which are said to be Spirits, are nothing but mere fables: and that there be not any Souls, or spirits separated from a corporal substance: and by consequence, that the Soul of man is mortal, as the body; and hath no need to be reunited thereunto by the general resurrection.  
But it is easy to answer them; by denying plainly, that God is corporal, 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 corporal and bodily members, we must imagine the spiritual virtues of God (according as saith S. Gregory): as, by his eyes, we must understand his foresight and his knowledge; 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 fullness 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 error, common to them, with the Epicures: to the which we will answer anon. And as touching the Angels: I do greatly marvel how the Saducees 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 Stirrups, in lengthening and shortening 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 Heretics: not allowing them any place in the Jewish Church, by reason of the fond and absurd opinions which they held, not only of God, but also of the Angels, Devils, and Souls of men, which they affirmed to be mortal. But as concerning this latter point, we shall speak more hereafter. Let us now consider the Arguments of the Epicures.  
The first error of the Epicures is, that God hath a body; as the Saducees did believe likewise. And their first Argument was, That nature itself (forsooth) did teach and admonish us, to believe, that both God and all Celestial essences were corporal; 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 itself 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 wisdom of the Ancients; who thought thereby they should the more easily draw the spirits and minds of the ignorant, to the knowledge of spiritual, and supernatural things; and that they should the sooner bring and reduce them into the way to live well and virtuously: 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 always been audacious to fain and devise any thing, rather than 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 than 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 falsely) 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 blue, or of an azure colour; as Homer describeth her. Mercury was painted like a young man, having his eyes always 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 gross and thick eyes, rising up towards her head, like unto the eyes of an Ox. 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 error of our Imagination, which suffereth itself 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 persuaded 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 Wisdom and Judgement, (who hath his understanding more clear and open) is not easily therewithal 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 itself, with her light, doth easily believe in a spiritual 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 beautiful 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 carnal and corporal, 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 incorporeal and spiritual 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 celestial powers, are exceedingly happy: But no person can be happy, without virtue: And virtue 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 spiritual understanding, have the use of reason, notwithstanding, that they be not of a corporal substance. And reason in man, cometh not of the humane body: but from the Soul of man, which is Spiritual and Divine, made unto the likeness of God, and capable of reason, of prudence, and of Wisdom.  
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 blood, as blood; not having any thing, but the lineaments and proportion of a man, and being exempted from all crassitude and thickness: 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 Spectres? 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 Spectres; which are substances without a body. Also the Epicures made their Gods to have bodies; that so they might hold them in the Heaven's 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 Spectres, 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 Devils. 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 universal 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 Devils 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 itself; 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 than moved upon any just cause, or matter of truth. For the Devils do not work any damage 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 Commonwealth, well instituted there be executioners ordained, for the punishment of Malefactors, and such as trouble and disturb the public 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 torments 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, than the followers of nature: and that only so far as things did fall under their outward senses. And if one should allege unto them, that any Spectres, Images, and Visions, had presented themselves; they would refer the same, for the most part, to the concourse and perpetual flux of their Atoms: or to some other like reasons; the which we hold it not amiss 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 Air, or in our own minds and conceits. As touching those made in the Air; it is not any strange thing, or abhorring from reason, that in the same should be engendered certain voices; like as we see it is natural, that cold cometh 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 only rebound back again, to the place from whence it came; but doth dilate and scatter itself here and there, throughout the Air, as do the sparks that mount up from the fire. So that for one voice there are many engendered; which running through the empty Air, do enter within the Ears of those, that knew nothing of the natural voice; and do put them into a misconceit, and fond opinion, that they have heard either some of the Fairies, or Satyrs, or Nymphs, playing and sporting amidst the Woods.  
As concerning those that are bred in the mind; They say, that for the innumerable course of Atoms; all whatsoever we do dream or think of, cometh 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 Crystal and transparent Air, exceeding clear in her superficies? or they come of the Spoils and scales of natural things. Touching the Air; That it may of itself cast some kind of Image, having power to appear, they prove it in this sort; All Air that is Crystalline or transparent, hath a kind of refraction, as appeareth by the mirror (whereof Looking Glasses are made and polished) and by the water, and by a thick and darkened Air. And this do the catoptics themselves teach in their principles; Now (by the comparison and similitude of the mirror, and the water) all Air which hath a refraction, doth of itself yield some certain form. And therefore it is not any thing strange if in an Air a man may see certain forms and Images. And they do bring also this comparison. Even as the Tapestry hangings in a Theatre, or a large wide Hall, do cast abroad round about, their natural colour, where they find an Air 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 Air may of itself 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 tie 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 engendered. 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 dams belly. Why therefore may there not be left or cast from the bodies of natural things, certain thin and subtle 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 voices, which, they say, may simply be created of the Air; I will not deny that. For it is most certain, that the voice, is a certain beating and concussion of the Air, 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 Air, 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 Air, be it either by the winds, or by some other external cause. But to say, that the voices, and the sounds are natural and adherent to the Air, as the Tide to the Sea; and coldness to the Rivers; and heat to the Sun: It would then follow, that without any external cause at all, both the voice, and the senses should be treated in the Air, and should perpetually adhere unto the Air, 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 always in the Air: and the sounds and voices are external things, coming into the Air, 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 Voices and the Sounds in the Air, may be abstracted, and drawn from the substance of the Air, and yet the Air 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 less, than blackness is to the Raven, and whiteness 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 engendered in the Air: For that is not only against the nature of the Air, but against all order established in the World. Neither is it to any purpose, to allege for an instance, the voice of an Echo: the which being carried in the Air, doth spread itself, and scattereth (as a spark from the fire) here and there, not only towards the party that made and dispersed the sound, but to some other places likewise. For the voice of the Echo, is engendered of the voice of the party, and not of the Air, and is dispersed (as themselves confess) by the speech of the man, from whom it took its Original and first beginning. Neither will I easily grant unto them, that the voice of the Echo doth disperse itself on all sides, without losing itself, or being extinguished. For it is a thing very notorious, and sufficiently proved, that if the Echo 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 only as a confused and uncertain sound; which ranging through the Valleys, cannot be discerned, but only for a resounding noise, and not otherwise. Now as concerning those Images, or similitudes, which the Epicures allege 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 Atoms. I do make them the same answer, which Cicero yielded them: that if the mind and the eyes do so symbolise 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 Chimaera, a Hippocentaure, and such like conceited fictions, which never were, nor can be. And I may fain unto myself, in my mind, strange Monsters, and Antics; 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 continual concourse of their Atoms: which (they say) do uncessantly bring certain Images into the mind, and into the eyes of men. For, be it, that we should confess, that their Atoms 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 sottishness may be discovered. For, if their Atoms 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 subtly (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 Atoms visible and corporal, 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 Atoms 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 leisure 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 pass on to those Images, which (say the Epicures) are reverberated from the Air, being clear and transparent 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 Optic) doth hold, that the refraction, which is made of forms (be it either in a mirror in the Air, or in the water) cometh either of the density and thickness of the mirror, polished and made bright, the which keepeth sight, that it doth not disperse and scatter itself: whereas otherwise, if the mirror were transparent, or had any pores, whereby one might see through it, the sight would disperse and scatter itself abroad: Or else it cometh of the thickness of the Air next adjoining: 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 mirror or lookingglass; 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, myself beholding  
In waters of the Sea, no stormy winds then stirring.   
But what will they infer of this, which every man will confess to be true and infallible? So it is, (say they) that the Air being clear in her Superficies (like as doth the mirror or looking Glass); so will it yield of itself, some form or figure. Let this also be granted them: And what of that? Forsooth they conclude, that therefore in the Air, a man may see figures and Images. But who seeth not, that this conclusion is ridiculous, and Sophistical: 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 Atoms the Air may naturally engender forms and Images of themselves, which should be visible: and, which should be moving and living, as the Spectres are. I do assure myself, 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 Air Comets, Fiery Flames, and other Prodigies. True; this I will not deny; but these things (which they say are seen in the Air) do not take their original neither of their Atoms, nor of the Air; but are engendered of the vapours dried up from the Earth, as it is well known by the writings of good Philosophers. And the Air is susceptible and capable of them, by reason of some emptiness 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 Air, have not any life in them, as have the true Spectres; the which also (the Epicures ought to show by good reasons) to be carried to and fro, and to move themselves in the Air. For if they had attributed motion and stirring unto Spectres; and had proved, that naturally, without having any Soul or life, they might notwithstanding be seen wand'ring, and running hither and thither in our form, or in any other; and that they are not only to be seen in all parts of the Air, but in all other places whatsoever; then this might have stood them in great stead, to have impugned the Apparition of Spectres, supernaturally, or against nature.  
Moreover, if they will affirm, that the transparent and thick Air, receiving our figure by refraction, doth move itself 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 Spectre; and not the Image of the object opposed thereunto, the which vanisheth away assoon as the same doth absent itself from it.  
And seeing we are now in the discourse of Images, form in a thick Air: It is to be understood, that their nature is to appear either by the refraction of our own natural and proper form, or by reflection. As touching their appearance by refraction, we have already spoken sufficiently: But as concerning those which are by reflection; 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 gross Air, in the humid and moist concretion of the same; or into the Glass of a mirror, making a reflection of that thing which is reverberated and beaten back again into our sight. Thus by way of reflection may a man see within a lookingglass, 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 only there is a reflection of those persons whom we see aloof, walking and going up and down. So likewise by way of reflection, may a man see in the Heavens sometimes a second Sun, the Image of the true Sun; and so likewise of the Rainbow. Howbeit that this latter (as Aristotle would have it) is not any reflection but a relation of the Aspect unto our eyesight. But under his correction, that is not so: For if the Rainbow in the Heavens do not yield a reflection to our sight, it would not be seen in the water, or in a looking Glass, as it is, and as daily experience showeth us. And this also may serve for a solution to that Argument of the Epicures, who by Comparison of the clothes of Tapestry, that imprint their colours in the wall opposed, would prove, that the Air may also cast any form or Image of itself. For the colours of the Rainbow, and of Tapistry-hanging, 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 nevertheless, I see not how this can be a good argument, to show that the Air can engender forms or figures; which may refer themselves to the eyes, as Spectres, 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 natural reason, or upon any appearance of truth. For, is there any likelihood, or probability, that if the creatures do leave behind them their after-burthens, or other such spoils, bereft 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 Idol 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 than a thin slender skin, which being superfluous, is no more remaining or abiding with the body: Howbeit, that it cometh from the body; as appear both by the after-burthens of all creatures (wherein the young ones being wrapped and enfolded in the bellies of their dams, yet in coming 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 Silkworms, 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 Silkworms, and Caterpillars, that they do change from their former state, and to the other, namely the Serpents, to show the poisons and ill herbs 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 bitterness: 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 ourselves altered and changed in our understanding: howbeit some more than 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 eyelids, 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 subtle, 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 Spectres or Spirits, cometh 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 less 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 Smith's 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 Spectres or Spirits: but rather he should be only moved by a certain Antipathy or abomination (as Pomponatius calleth it) and would only abhor and fly from that which he so feareth. Besides, things that are supernatural, do much more touch the senses of man, than 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 natural) 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 knowledge, 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 Magazine 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 Garlic? 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 Viol? And of this latter in Cardan you may read the History. The Physician Scaliger writeth, how he himself knew a Gentleman, his neighbour, which had in him such an Antipathy at the sound of a Viol, 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 Fiddler, and began to strike up his Viol near unto the Gent. he that never heard the sound of that instrument, but was presently taken with an extreme desire to piss, 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 showed 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 myself 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 cometh not from any seeds that lie 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 Hog, 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 than 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 than he. Or else it is because the Cock, being a celestial fowl, and the Lion a terrestrial 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 material 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 Angels and Devils can take unto them a body; Confuted.  
THey which do deny that the Angels and Devils can take unto them a body, do not aim at the mark to deny their essence, (as do the Sadduces:) but they do it only to disprove and impugn 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 Devils may give some show and token of their presence. To this they have their exception ready: That things spiritual 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 Angel or a Devil cannot take a body unto them.  
No Body (say they,) can be united to an incorporal substance, but only that it may have an essence and a motion by the means of that substance. But the Angels 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 only 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 gross error. For the Angel did move the tongue of Balaams' Ass: and yet he entered not in his tongue. And therefore it cannot be said that an Angel or a Devil, can take a body unto them.  
To this Argument I answer, That true it is, that an Angel and a Devil, 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 less to unite the same to their person: as the Son of God took upon him the humane nature: But they do it only 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 appear 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 only 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 needful they should take unto them any body.  
I answer; that not only the imaginary Vision of Angels is necessary for our instruction, but that also which is corporal and bodily, as we shall show anon, when we entreat 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 Patriarches (as is to be seen in the Old Testament, and the good Angels likewise,) as Saint Augustine proveth in his book of the Trinity. Now we may not say, that God took upon him any body, except only in the mystery of his Incarnation. And therefore it is needless 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 Ministry of Angels, who form 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 Angels 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 confess that every thing is born and engendered 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 herself from the union of the body. And so in like manner it is not in the power of any Angel or Devil to unite themselves 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 Angel or Devil, 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, greatness, and measure, there is no proportion between the Angels or Devils, and a body; because their greatness 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 Angel 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 Angel is a substance finite; and therefore it cannot both minister unto us, and take to itself a body together.  
But this is easily dissolved: for I say, that these two operations, To take a body, and to serve in their Ministry, are ordained mutually to the Angels: and therefore nothing hindereth them, but that the Angels may use both of them at once, and together.  
Again they infer, that if Angels 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 Celestial Body, for that the Body of the Heaven cannot divide itself, nor cannot make any abstraction from itself: much less can the Devils have the power, seeing the Angels have it not. Besides, they cannot take unto them a body of Fire, for than they should consume and burn the body, near to which they do approach: much less can they take a body of the Air, for that is not figurable; neither can they take any body that is a movable Element, and retaineth no form; nor yet by the same mean can they have a Terrestrial body; for we see it written how the Angels do very soon and suddenly vanish away out of sight, as it appeared by that Angel which came to Tobias. And the Devils also when they show 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 Celestial; 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 mixed together. Nevertheless it is most likely to be true, and the common opinion is; that they do soon of all take unto them a body of the Air, by thickening 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 limited and bounded with some union: But of an Angel, 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 Angel. For if there were a union, then in truth that which Aristotle speaketh, should be requisite between the Angel and the body which it assumeth. But there is not between them any union, save only 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, than they do assume a True humane body; But this is impossible, unless we should say, That an Angel may enter into the body of a man, which is a thing not convenient nor agreeable unto the Angelical 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 Angels 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 Angels: 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 virtues 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 than so (they reply) that the Angels and Devils by the virtue of their Nature, cannot work or create any effects within humane bodies, save only by the means of their natural virtues. But their natural virtues cannot be in things corporal to form any Figure of a humane body, but only by the usual and determined mean of Generation, to wit, by the seed naturally ordained to that effect▪ in which sort the Angels and Devils 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 virtues of a body, do not suffice to produce a true shape of a humane body, but only by the due and ordinary mean of Generation: Nevertheless so it is, that the Angels and Devils are capable to clothe themselves, and to put on a certain similitude of humane body, as touching the colour and figure, and other such exterior Accidents, and that especially at such a time, as when it may suffice them by a local motion to move any such bodies; by means whereof both the vapours are thickened, and again purified and made thin, as also the Clouds are diversely painted and figured.  
But they object again, that this is not sufficient: But (they say) that it behoveth the cause moving, to infuse some virtue into the body moved, but cannot infuse any virtue, except it touch it. And if it be so that the Angels 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 Angels by their Commandment only, may move the body with a motion local, which they give unto it in touching of it, not with a corporal kind of touching, but a spiritual.  
Against this solution, they dispute further saying; It behoveth the mover, and the thing moved, to be connexed, and united together, as appear by Aristotle. But in saying that an Angel 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 only by his commandment.  
Hereunto I answer; That the Commandment of the Angel doth demand an execution of his virtue 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 Angels cannot move bodies with any local motion: and that therefore in vain should the bodies be obedient unto them, seeing they should still remain immovable. And to prove this they bring divers Arguments.  
Their first Argument is taken from the Authority of Aristotle, who saith; That the local motion is the principal, and most perfect of all other motions. Now the Angels (if it be granted that they take a body) cannot use any lesser or inferior motions; I followeth therefore by a more forcible reason, that they can much less use any local 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 local motion, by the phantasmaticall body which they took, may also cause the other lesser motion, by using some corporal 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 local motion is the chiefest of all motions; the reason thereof is, because every corporal nature having life, is apt to move itself locally by the means of the Soul, be it either reasonable or sensitive, which giveth life unto it:  
Their second Argument is; That the local motion of natural 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.  
Nevertheless, answer may be made them, That in bodies there be other local motions then those that do adhere unto the forms: as the flowing and ebbing of the Sea, do not follow the substantial form of the water, but the influence of the Moon; with much greater reason, therefore, may other local motions (than such as adhere to to the forms) follow spiritual and incorporal substances.  
Their third Argument is; That the corporal members do obey to the conception of the Soul in a local motion, in as much as they have from her the beginning of life: now the bodies which the Angels take unto them, have not from them the beginning of life: for than it would behoove 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 local motion.  
I answer, That the Angels have their virtue less restrained or hindered then the Souls, insomuch that being separated from all corporal massiness, they may nevertheless take an Airy 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 corporal motion doth not obey to the command of the Angels, as touching the forming and fashioning thereof: now the figure which the Angels take, is as a kind of form. And therefore by the only Commandment of the Angels, cannot any body take any form or figure whatsoever, be it either of man, or of any other divers kind comprised under one gender.  
To this the answer is, That the figure which the Angels take, is in very truth a form which is made by the abscision and dismembering (as a man may say) of the thickening of the Air, 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 natural and according to the true substance of a thing, the which cannot possibly be confounded with this accidental Figure.  
This is not all which they object: for they say further touching the Devils: That if they do invest themselves with a body, than 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 Gloss do say, that the Devils do command and rule over Images and Idols externally, and cannot be in them internally: and the Idols are bodies as every man knoweth. And therefore it cannot be said, that the Devils 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 Devil 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 only: howbeit that God doth not make a part in the essence of any thing; For God is a substance separated and abstracted solely and only in itself. And for the further interpretation of Saint Jerome and the Gloss, which say, That the Devil 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 Idol (were it of Wood, Brass, 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 senseless and without life, not having either hands to touch withal, or feet to go on, or tongue to speak with; except such only as the Devil did seem to give unto it, by his deceitful illusions.  
To make short, they object this Argument also: If the Angels and Devils do take to them anybody, either they are united unto The whole body, or to some Part thereof: If they be united only to a Part thereof, then can they not move the other part, but only 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 Angels and Devils 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 only: And therefore the Angels and Devils cannot take any body unto them.  
To this Argument answer may be made in this manner; That the Angel or Devil 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 Angel or Devil, filling a body whole and entire of substance, can be in divers places: for the whole body assumed by an Angel or Devil, is not but in one place only, 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 Spectres, 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 Patriarches 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 usual 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 Prophetical 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 Angels 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 Devils, and Evil Spirits.  
The several heads are to be found by the figures in the Margin.  

MArcus Brutus his Vision. 1  
Marcus Antonius his Vision. 2  
Dion of Syracuse 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  
a Apparition to Julius Caesar. 12  
Pelopidas General of the Theban Army. 13  
An evil spirit forced away by the sign of the Cross. 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 Factor 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 Emperor. 23  
The appearing of the Devil to St. Martin. 24  
St. Germane detecting of evil spirits which appeared in the habits of Men and Women. 25  
Menippus invited by the Devil in shape of a maid, to a rich house. 26  
The Apparition of the Ghost of a Fencer to Jamblicus. 27  
Julianus drove away Devils by the sign of the Cross. 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 Egypt. 31  
Datius Bishop of Mediolana, delivers a house from the haunting of Evil spirits. 32  
A wonderful Spectrall related by Phlegon in his Book de mirabilibus et longaevis. 33  
A Monk deluded by the embraces of the Devil in form of a beautiful Woman. 34  
Vincentius his story of one who married a phantasm. 35  
Of a young Lady of the Country Marra who kept company with an evil spirit. 36  
A Woman who had accompanied the Devil 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 Devil. 39  
The Devil had commerce with a Merchant's 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 company'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 fastened to her neck, haled a Bark along the River Rhine. 50  
By Diana's will, a great darkness perplexed the Persians. 51  
The Athenians assisted against the Persians by one in the habit of a rustic fellow. 52  
Lightning fell down from Heaven upon the Persians at Minerva's Temple. 53  
Aeacides assists the Greeks fight against Xerxes at Salamin. 54  
A naked child placed before an army in battle array. 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' feasts solemnised at Empusa, or Oracle, an evil Ghost sent by Hecate to them that are in distress. 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 murdering his Mother, troubled with her Ghost. 68  
Otho the Emperor troubled with Galba his Ghost. 69  
A Diabolical spirit appearing in the likeness of a wild Boar. 70  
Hobgoblins driven away from haunting of a place, by the Sacrament and prayers. 71  
The Devil appearing in the shape of an Angel to a Monk. 72  
A demoniall spirit driven away, by devout Prayers and holy-water. 73  
Prodigious and wonderful sights of divers kinds. 74  
At Newcastle in the coasts of Finlandia, one in the night appears playing upon an Harp before the death of any Soldier. 75  
In Ilandia, an Island under the Arctic Pole, a promontory like the Hill Aetna. 76  
Night-Ghosts representing an Army in a hostile manner. 77  
In Cracoviensis a spacious lake disturbed by Evil 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 fearful sights as they went to the City Arezzo. 81  
A Devil 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 Devil 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 harmless spirits, called Lares; the cruel, Larvae. 86  
Mettal-mines frequented with both kinds of spirits. 87  
A tall Woman of a most dreadful countenance seen in the Air before a Massacre at Antioch. 88  
A Prisoner agreed with the Devil 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 Senator to a Ploughman. 90  
The Devil in the shape of a tall Woman appeared to Drusus made Consul, 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 shepherds by the speaking of Spirits to one another in the night. 93  
An Hermaphrodite born at Aetolia. 94  
Pompeius Galienus the stoutest man of Caesar's army. 95  
Castor and Pollux appear in the shape of two young gallants. 96  
The Devil transformed into an Angel of light, appeared to Rathbodus commander of Frisia. 97  
Valentinius the Arrian Bishop his dead Corpse dragged out of the Temple by evil spirits. 98  
A Monk adjures by virtue 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 Prognostics of the death of the Emperor Annius Tacitus. 101  
Constantius the Emperor his strange visions. 102  
Marcellus the Bishop by earnest prayer repelled the Magic of the Devil. 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 Devil in shape of a Monk walks in the Mountains of Bohemia. 107  
A Fisherman taking a Sea-Monster of the shape of a beautiful 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 entered 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 evil spirit straggled about the City Rotwill. 115  
The Devil comes in shape of a man desiring a Priest to take his confession, 116  
The Devil appearing to a good old man upon his deathbed, was driven away by a Text of Scripture, 117  
A Doctor of Divinity of Lower-Germany caught up by the Devil on horseback, then into the Air, whence he was cast down; 118  
In the lower Germany, a Monster of the bigness of a man form like a Dog, 119  
The Devil in form of a servant waits upon a nobleman who lived by plundering, 120  
Luther's relation of certain Monks, their employing the Devil in the Kitchen of their Monastery, 121  
Crescentius the Pope's Nuncio in the Council 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 herself to the Devil, whereby she performed wonders, 127  
The Devil appeared to a Clown to help him perform his Lords unreasonable command, 128  
The dead Husband of a Kinswoman to Philip 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 entered into by the Devil, 131  
The Devil in likeness of a man, enticing many children, stole them away from Hammel, 132  
The Devil appearing, pretending himself the spirit of a deceased man, 133  
The Devil appearing in form of a dead man, and his appearing to a maid, seeking commerce with her. 134  
A maid possessed by the devil, Prophesyeth, 135  
A man troubled with the Worms, spoke Dutch, a language utterly unknown to him, whereof being cured by a Physician, he was not able to speak a word of that language, 136  
Exorcisms for the dispossessing of the devil, 137  
The devil speaks in a Maid possessed, 138  
In the Wilderness of Tingut the voices of devils are heard, 139  
The devil speaks out of a Crow, 140  
The devil disputed with Hieronymus Cardanus, 141  
The devil out of a Crow predicted things to come, 142  
A most certain argument to detect one possessed, 143  
In the time of Agyropolis Emperor of Rome a miserable doleful noise was heard at the bottom 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 Son's victory, 146  
A strange prodigy, 147  
Cornelius of Patavia, an Augur, 148  
One and the selfsame day, a day of Trophies and fame too, in places distant 2500. miles, 149  
Sosipatra of Alexandria wrapped suddenly by a fury, 150  
An Egyptian 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 Emperor, 153  
A Prodigious voice called aloud to Opicinius Cacia Novaria, 154  
A confused murmur mixed with laughing, heard in the Theatre before Nero's 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 soldiers, 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 Consul, 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 Emperor, his death divulged by a voice in the Air far from the place where he died, 164  
Alchemists mocked by the Devil, 165  
The Devil seizeth upon a soldier who defrauded the poor, 166  
A young man delivered from the Devil who haunted him in form of a Woman; by fasting and prayer. 167  
A melancholy maid fancying herself haunted with a Ghost, cured by Physic, 168  
A Monk of the Abbey K●etchtenstine, an upright person, tortured with a Ghost, 169  
One Brugus a woman, troubled with an evil Genius. 170  
Judith driven to Convulsion fits by the Devil, 171  
Helena in a village called Loes near Auden●ovia haunted with a Devil, 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 Devils, 174  
A virgin of the Nunnery of Saint Bridget being mad, was mounted up into the Air by the Devil and strangled, 175  
The Devil playing melodiously upon an Harp at the Nunnery of Neognagus, 176  
The Devil in shape of a Dog at a College in the Coloniensian Province, 177  
The Nuns of the Kentorpian Monastery infested by the Devil, 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 dispossessed of the Devil by the prayers of the Church, 181  
A fisherman's daughter at Urcad in Frankford, possessed with the Devil, 182  
A Smith's daughter near Joakims valley possessed with the Devil, 183  
The dead corpse of a rich man entered into by the Devil at Trawtenaw in Bohemia, 184  
A Priests daughter tormented by the Devil, 185  
Bodinus his relation of Boys and Girls, possessed, 186  
John Vierus his relation in his fifth Book, of a maid possessed with the Devil, 187  
The Lady Rosse from the eighth year of her age bound with an Evil spirit, 188  
The Brachman Philosopher of India, 189  
Families in Africa who bewitch by immoderate praise, 190  
Wizards at Rhodus, 191  
Ephesian characters, 192  
Magical Women banished to Wildernesses, 193  
The Northern Botnici Zappi and Finnones Magicians, 194  
Zoroaster King of the Bactrians thought to have found out the Art of Magic, 195  
Hecate sprung from Perses, her cruelty and immanity, 196  
Pasetis Farthing, a Proverb, 197  
Pythagoras his magical whispering, 198  
Simon Samaritanus his wonderful arts, 199  
In Galeotide a man who did wonders, 200  
Apollonius Tyanaeus the Philosopher, 201  
Sedetins a Jewish Physician, 202  
A Princess a notable Witch. 203  
A woman strangled and devoured a boy, 204  
john Fernelius his strange relation, 205  
Facius Cardanus had an aerial devil to his familiar, 206  
James Jodoci had a ring wherein he thought the devil was tied by exorcisms, 207  
Margaret the daughter of john Vemerus of Eslingensis had her belly swelled to an immense greatness by her Mother's means being a Witch, 208  
The devil appearing in the shape of a man, call himself Moses, deluded many jews, 209  
Archus an Indian Wiseman, 210  
Apollonius his prediction, 211  
jamblicus returning from sacrifices, 212  
Govarus King of Norvegia skilful in the Art of divination, 213  
A relation how Magicians teach Husbands to make their wives hate Adultery, 214  
Philometor his using Magical 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 Magic could transform himself into the shape of any beast, 218  
Italian Women lethargized men's 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  
Magical Enchantments, 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 Magic 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 Pirate, roved up and down the Sea without a Ship, 231  
Othnius by Magic 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 Magic to utter Oracles, 234  
Appion, with the herb Cynocephalea prevails against all manner of Witchcrafts, 236  
The ghost of Achilles presents itself to Apolonius Tyanaeus, 237  
Jamblicus raiseth out of Baths two in the form of beautiful young men, 238  
A phantasm wrought by the Devil, 239  
A notable Prodigy, 240  
The Bulgari use Magical devices, 241  
The Hunni use enchantments, 242  
Aquinus Prince of Norway useth enchantments, 243  
The Wood- Finni or Tores, 244  
The Magick-Vesture called Indusium, 245  
An enchanted Ensign, 246  
Enchanted verses, 247  
Empedocles the Magician his verses concerning himself, 248  
The Magic Idolatry of the Persici, 249  
Theti Magicians alloy 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 Egyptian Magician, 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 Olympic Charioteer his enchantment, 257  
Pythagoras made tame a savage Bear, 258  
Apollonius Tyancus his expelling of Serpents, 259  
The Abrathimins their Magicians called brahmin's, 260  
Fishers of Rotterdam deluded by Witchcraft, 261  
Pasetus by famous for his skill in Magic, 262  
Numa the Roman King, 263  
William Earl of Holland made King, 264  
The Pythagorean sport by a Looking-glass, 265  
A Chevalier swallows a sharp dart, 266  
Philumena the Harlot of Apelles the Heretic, 267  
Magicians come out of Egypt to Byzantium, to show their art, 268  
Wonderful tricks showed by some of them for money, by others for ostentation, 269  
Michael Sicidites, Magnus Manuel Comnenus being Emperor, would allow no such Sights. 270  
Gregory the seventh his Miracles, 271  
In the cave of an Isle belonging to the Ostrogothians strange Enchantments, 272  
Antonius Heliogabalus his Magical enchantments, 273  
The Emperor Atrian when he understood by Magic, 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 Magician, 275  
Euphrosina Wife of Alexius Angelus the Emperor, gave up her mind to divinations, 276  
Theotecnus of Athens, an Enchanter, and cruel persecutoe of Christians, 277  
Jason's Enterprise with fifty four more young gallants. 278  
Johannes Teutonicus by Magical art causeth Spectrum to appear. 279  
An Arabian after drinking Cocks-blood, conjured an East wind for three days, 280  
A young gallant of the Town of Gaza consulteth Magicians for the obtaining of a Lady's love with whom he was enamoured, 281  
Demetrius Spartanus deludes the people of Rome by his Magic, for which he is worthily punished, 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 Devil, 284  
Vierus his strange relation of a Maid bewitched, 285  
His wonderful 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, turned 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 enamoured of a Virgin, 297  
Andreas an Italian, a notable Satanical juggler, 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 Magician, 302  
A Magician 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 Magician of a Neighbour Town of Ahena, 305  
Martin Luther his tale of his Mother's being vexed with an Inchantress, 306  
Without the permission of God the Devil can hurt no man, 307  
Pope Alexander a Magician, 308  
Of a Virgin, who instead of tears wept drops of blood, 309  
A Magician being hanged vanished away, and a bundle of straw remained in his stead, 310  
How to arm ourselves 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 herself with the sign of the Cross, driveth away devils, 314  
A woman prostitutes herself to the devil, 315  
In the Brixiensian Diocese, a young Wife bewitched to death, 316  
A young Nobleman 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 Midwife 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 Leprosy by witchcraft, 324  
A Witch infects an hangman with Leprosy, 325  
Enchantments 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 terror of her apprehenders, 330  
A Witch being to be hanged, spits upon the face of the hangman, 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 Magic, that he could not perform Nuptial rights to his Wife Laodice, 339  
Witchcraft performed by tying of a knot many ways, 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 days, 343  
John Charterius an Historiographer, and Guilhelm a Doctor of Sorbon, ●emned for Sorcery. 344  
A knaus 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 devil obligeth witches by an oath to renounce God, 350  
The devil seated upon a Throne, 351  
The devil lieth 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 devil, 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 madness, 356  
A Woman by Magic cures Fevers, 357  
A Witch counterfeits holiness, 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 Horse's disease to a servant, 360  
A Magician 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 Magician bidding a man sick of a Fever, 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 Witchcraft, 364  
A disease which comes to a man by a natural cause, and not by witchcraft, cannot be cured by Magic. 365  
A house troubled with an evil spirit, 366  
A spirit in shape of a horse, kills twelve men, 367  
The treasure Arcolius near Lutetia discovered by Magic, 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 die 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 unless she did some evil every day, 385  
The Devils declare what is done in divers Nations at a convention, 386  
There is no meeting of Witches and Devils without dancing, 387  
A witch anointing herself, lies void of sense for three hours after, which returning to her body, relates things from divers Countries. 388  
A witch departs from her body for a whole night to the convention of Devils and witches, and her spirit returns to her body in the morning, 389  
The Devil in form of a great Hee-goat adored by Witches, 390  
The admirable judgement of seven Magicians, 391  
Baro of Razii who was condemned for using Magic, his confession. 392  
A most diabolical bloody Midwife, 393  
Cazereiss 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 Devil, 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 cell 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 Soldier at Cyprus turned into an Ass by a Witch, 403  
A dialogue betwixt a stage-player and an Ass in Egypt, 404  
Two witches turn men into beasts, transform a Player into an Ass, 405  
Atheistical 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 Herbs, 413  
A witch who by his voice could kill men. 414  
The Devil teacheth a Conjurer to shoot darts at a crucifix, 415  
An Hermaphrodite 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, snatched 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 Air, 418    

The Table to the Second Book, being of Oracles, Prophecies, etc.  
The several 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 Emperor his death foretold by the Oracle. 10  
Mauritianus the son of Justinianus the Emperor being slain by the Goths, the Oracle was fulfilled, 11  
Manuel Comnenus after he had reigned 38 years excepting 3 months, 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 Emperor, nameth his son Alexius, in observance of the Oracles doubtful speech. 15  
Boetia being spoilt, those of that Country 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 Laurel field, were not willing to go any further, but harkened to the Oracle, 18  
The prediction of the Oracle at Delphos to the Lacedæmonians, 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 War the goddess, mother of great Idea, 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 Lacedæmonians, how to overcome the Tegeans, 26  
An Oracle given out in the time of Tiberius' Emperor 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 tragic Poet, his death foretold by the Oracle. 35  
Daphidas the Sophister Ironically consults the Oracle at Delphos. 36  
Dionysius signior, Tyrant of Syracuse, 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 Lacedæmonians consult Pythia, 47  
Cleomenes King of the Spartans', consults the Oracle at Delphos, 48  
Philomelus having taken the Delphic Oracle compels Pythia to tell him somewhat of future events, 49  
The Oracle's answer to Croesus at Delphos, 50  
Arcesilaus being driven from his Kingdom, sent to Delphos, to consult the Oracle, 51  
Nero the Emperor, warned by Mathematicians, that the ruin 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 Popedom by evils works, 54  
Was 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 divers fortune seizeth upon the people, 57  
Belese 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 crier, his fortune told by a Chaldean, 60  
The birthday of the Emperor Augustus, observed, 61  
Scribonius the Mathematitian, 62  
Tiberius Caesar makes use of Thrasillus, a cunning Chaldean, 63  
Claudius the Emperor predicteth the time of his own death, 64  
An Astronomer foretold Nero his being Emperor, and his killing his Mother at the time of his birth, 65  
Ascletario a Mathematician, foretelleth his own death. 66  
Domitian the Emperor, superstitiously given to Mathematical predictions, 67  
Hadrian the Emperor, an excellent Astronomer, 68  
Septimius Severus Pertinax a skilful 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 Magician to Lucapenus the Roman Emperor, 72  
Nicolas son to Guido Earl of Patavia, predicted pernition to his Country, by Jambonus Andreas, an Astrologian, 73  
Guido Bonatus foretold the Earl of Mountferrat, that he should receive a wound in his Hip, by a sally 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 suspicion 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 ginger foretells Rodulphus the Haspurgensian Earl his being Emperor, 78  
The Mathematicians 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 Soothsayer foretells the death of Alexander Medici's Duke of Florence, 82  
John Liechtenberg his prediction, 83  
The tenth day of September fatal 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 Southsaying, 90  
Apollonius an Egyptian foretold the death of Caius Caligula the Emperor, 91  
Apollonius foretold Cilix his slaughter, 92  
Larginus Proclus foretells the death of Domitian the Emperor, 93  
The death of Constance discovered by a Soldier, observing the entrails of beasts and birds. 94  
Alexander Severus Emperor, desiring to begin his speech to his Soldiers with a lucky word, Fortune brought him one clean contrary. 95  
A woman meeting the two Maximines in the Marketplace, falls dead, 96  
Dioclesian his being Emperor 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 Scholars, 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 Magician of Egypt to Anthony, 104  
The Roman Captains forbid to go with weapons beyond Ctesiphon, by reason of an ancient Prophecy, 105  
Sibyl her Prophecy of the destruction of Antichrist, 106  
The god Ammon answereth the Tementes, 107  
Sibyl 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 sails, foretold it should be sunk, 111  
Phericides foretold an earthquake within three days, 112  
The answer which the Oracle at Delphos gave to Glaucus enquiring counsel concerning unjustly detained 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 whirlpools and noise 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 British 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 bottom 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 shepherd boy, a soothsayer, 126  
Posthumus the Soothsayer, 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 Emperor given to riot and Magic, 131  
Simeon Duke of the Bulgarians. 132  
An Idol built by Mahomet, whereunto a legion of Devils are engaged by Magic, to which Christians cannot come without danger, 133  
The manner how the Biarmians, Bothynians, Finlanders, divine, 134  
How Jannes the master of Theophilus the Emperor, foretold things to come, 135  
Apollonius the Emperor slain at Rome by Stephen according as Apollonius spoke in an ecstasy at the instant of his death at Ephesus. 136  
Stephen the Hagio-Christophorite, knew from the Devil by Sethus a Magician, 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 beautified, without any man buried, because it was Prophesied 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 fatal 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, counsels 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, shows 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 country, 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  
Tarqvinius Superbus his founding the Temple of Jupiter, juno, and Minerva, 151  
Alexander a Priest of Minerva, Prophecies to Alexander that he shall be a Conqueror, 152  
The interpretation of a divination by Calchas a Prophet, 153  
Aristander the diviner, his interpretation of a Crows flying when Alexander the Great assaulted Gaza. 154  
A Magpie 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 blood, 159  
A Ram with one Horn sprung out of the middle of his forehead, brought to Pericles. 160  
The Chaldean Prophets foretell 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 Grass, devours, 165  
The Sacrifices offered by Dionysius the younger to the gods, portend great prodigies, 166  
Tarqvinius Superbus his dream, 167  
Strange sights appear to Hypocrates 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 Mother's belly again, 170  
Archelaus Tetrarch of Judaea and Idumea, his dream, 171  
The Ensign of Barnabas, Lieutenant-governour, shattered with a Thunderbolt. 172  
Zeno the Emperor 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 Charles the fifth, Emperor, 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 Emperor commands Ascletario to be burnt, and Larginus Proclus to be hanged, for that they foretold the day of his death, 184  
Perusinus the greatest Magician of all Italy, 185    

The Table of Dreams, Visions, Revelations, etc.  
The several 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 Scholar Plato would be an excellent Orator and Philosopher, 3  
Hypocrates his dream, 4  
Alexander descended from Hercules by Carinus, and from Aeacus on his Mother's 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  
Aspasia the daughter of Hermotimus, her dream. 9  
The Mother of a certain Soldier, 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 Physician of Augustus Caesar, his dream. 14  
Laodice the Wife of Seleucus, her dream, 15  
Publius' Decius', Tribune of the Roman Soldiers, his dream. 16  
Gracchus, brother of Tiberius his dream, 17  
Calphurnia, Wife of Julius Caesar, her vision predicting his death, 18  
Cornelius his foresight of his death, 19  
A beholder of Plays, 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 Medici's Duke of the Florentines, his dream, 24  
Baptista & Cardanum his Vision, with a voice speaking to him at the instant of his Mother's death, she dying far distant from the place where he had this vision. 25  
Ulysses his contrary dreams, 26  
●indarus a Lyric 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 murdered, seemed to himself in his sleep sometimes to fly above the clouds, sometimes to join his right hand to Jupiter, 38  
Helius Cuma, one of Caesar's friends, his most fearful dream the night before his murder, 39  
Nero affrighted with dreams and evident signs of things to come, 40  
Galba the Emperor his dream a little before his death, 41  
Domitian his dreams immediately before he was slain. 42  
Anthony Carocalla Emperor, his vision a little before he was murdered, 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 Emperor, 48  
Stipo the Philosopher his vision, 49  
Hippias the son of Pisisttratus his dream, 50  
The Mother of Dionysius of Syracuse, 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 Emperor, 58  
Alexander's visions whilst 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 dissuade them, 65  
Pyrrhus King of the Epirots, his dream when he besieged Sparta. 66  
Mithridates his vision, which foreshowed 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, surnamed Monk, a bloody Tyrant, his terrible Vision, 73  
The Mother of Phalaris her vision, 74  
Amilcar Captain of the Carthaginians, his dream falsely 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 Emperor 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 household-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 voice, 6  
A whale of an incredible bigness swimmeth to a bulwark in the Sea at Tyre, 7  
The god Pan promiseth to aid 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 only 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 Argonauts 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 Alcmene, offers sacrifice to Jupiter. 33  
Aurelian the Emperor consults the Sibyllaean books, 34  
The Persians spoil 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 jolaus his Nephew. 42  
Ciana kills her Father for deflowering 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 Soldiers 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 Damiaes Auxesiae. 53  
Artabarus a Persian, rushes into Neptune's Temple, and falleth upon his Image. 54  
A Soldier 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 throws down brazen Statues, and sells them. 59  
Consecrated things taken out of the Temple to pay Soldiers, 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 coming with intent to spoil the Temple at Delphos. 62  
The Judgement which followed Theron King of the hither- Spain, upon his abolishing the Temple of Hercules, 63  
The judgement which followed the Scythians for their spoiling the Temple of Venus in Urania, 64  
The revenge which Alexander received for suffering his Soldiers to throng into the Temple of Ceres, 65  
Pyrrhus his punishment for sacrilege, 66  
The punishment of Himilco Prince of Carthage, for his spoiling of Temples, 67  
The misery which befell Mithridates for his sacrilege, 68  
The misery which befell the Grecians for their spoiling the Temple of Neptune, 69  
Sparta shaken with frequent impulsions of the Earth, 70  
Cytharoedes flies 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 Eumenideses dedicated by Orestes in Cenycaea, a City of Achaia. 74  
The punishment of Erisichthon for cutting down the grove of Ceres, 75  
The heavy Judgement 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 nuptial rights, 86  
Laodomia daughter of Pyrrhus, 87  
A Goat offers itself 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 Promontory of Sicily, 97  
The Chapel 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 wonderful 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 Fish's belly, 6  
Genarius of Beneventum, his head cut off for professing the Faith of Christ, 7  
Valens the Emperor an Arrian, 8  
The bodies of eleven thousand virgins, 9  
John, a devout giver of Alms, 10  
Conradus reputes heartily of his sins, 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 air, 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 sickness at the Temple of St. Michael, 19  
John Orphanotropus, brother to Michael Emperor of Paphlagonia, cured at Mira of a grievous sickness, 20  
Henry the second, Emperor, 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 days, 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 air, 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 defence of the Romans. 42  
Sabinus a most pious Patron of Soldiers, 43  
The great Sfortia his vision, 44  
The vision of a Priest, 45  
James the son of Zebedee appears to Charles the Great, 46  
The appearing of St. Benedict to Count Sillogosus in a vision. 47  
The Archangel Michael appears in a vision to Childebert King of France, 48  
Agnes Wife to Leopold Marquis of Austria, desires her husband to design some place to build a Monastery, 49  
St. Ambrose appears threatening miseries to Caesar, 50  
Colanianus King of the Hungarians, his vision, 51  
A voice 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 Chalice thrown into a fire, quencheth it. 56  
A voice 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 Fever, 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 Heresy, 75  
Luitprandus King of the Longobards, translates the body of St. Austin out of Sardinia to Ticinum, 76  
Adelbertus cured of a Fever at the Temple of S. Marry 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 relic, 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 Cathedral Church to St. Dionysius, 84  
Houses erected by prayers, 85  
The Temple of the divine beautiful virgin at Regenspurg, 86  
The Metensian Bishop, 88  
Constantine adoreth the nails of Christ's 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, entitled, The Body of Christ, 94  
Abundance of blood flows 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 voice, 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 Judgement of God upon one for throwing a stone at the Image of the blessed Virgin Mary, 102  
The Judgement 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 flows, 104  
Blood flowing from the Image of the blessed Virgin, proves a remedy to many sick people, 105  
A Soldier seeking to lay hold on an Image, it turns towards him, and he falls mad, 106  
Two gamesters, one whereof played 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 devil, 109  
The Image of Christ abused by the Jews, bleedeth, 110  
The Judgement 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. Peter's. 113  
A sacrilegious person struck with a Palsy in the acting of his sacrilege, 114  
An Hermit his vision at the death of Pandulph Prince of Capua, 115  
The Judgement of God upon a sacrilegious person, 116  
Church-cloathes plundered, when they came to be used by profane hands, appear bloody. 117  
A man's house by divine vengeance set on fire for profaning an holiday. 118  
A man's head turned backwards in a fearful manner, for working upon an holiday. 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 Emperor 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 Nobleman belonging to Otho the Emperor, dispossessed of a devil by a chain which had bound St. Peter. 129  
Several cured of Fevers 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, archdeacon of Leon's, 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 Palsy restored to health by St. Martin, and St. Alban. 136  
One sick of the Palsy, restored to health at the Tomb of St. Dunstan. 137  
Cosroes invocating Sergius, obtains the defence of his Country and foecundity of his barren Wife, 138  
A man falleth sick of the headache, 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 Archangel appears to St. Laurence. 141  
Three Saints appear to a Fisherman. 142  
Stephen King of Hungary Canonised, 143  
Udislaus King of Hungary Canonised, 144  
Cosross 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 Saracens, 146  
A Martyr leadeth the Roman Army, 147  
The Cratonensians use a linen garment of the Virgin Mary for a flag. 148  
Amiarus a Saint, assists Godfrey of Bolleign in the Syriac Expedition, 149  
St. George, S. Laurence, 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 Soldier of Rome, who extinct by the Plague, reviving, at large he declareth. 156  
A noble child dead for seven days, 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 ecstasy. 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 sudden glorious light. 168  
A Monk wrapped 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 baths. 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 dies, 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.