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 COLLECTION OF PURITAN AND 
 ENGLISH THEOLOGICAL LITERATURE 
 
 ? 
 
 LIBRARY OF THE THEOLOGICAL SEMINARY 
 PRINCETON, NEW JERSEY 
 
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 A N 
 Hiftorical, Phyfiological and The* 
 
 TREATISE 
 
 SPIRITS, 
 
 Apparitions, Witchcrafts, 
 
 and other Magical Pradfcic 
 
 CONT AINI NG 
 
 An Account of the Genii or Familiar Spirits, 
 both Good and Bad, that are faid to attend 
 Men in this Life : and what fenfible Per- 
 ceptions fome Perfons have had of them : 
 (particularly the Author's own Experience 
 for many Years.) 
 
 Alfo of Appearances of Spirits after Death ; Di- 
 vine Dreams, Divinations , Second Sighted 
 Perfons, &c. 
 
 Likewife the Power of Witches, and the reality 
 of other Magical Operations, clearly aflerted. 
 
 With a Refutation of Dr. Btkkr I be- 
 
 witch'J; and other Authors that have opp 
 the Belief of them. 
 
 ~B y jon h Beaumont, Gent. 
 
 Frdftat aliqua probability nojfe de rebus fuper'mibus & Cxlefti- 
 bus, quam de rebus inferioribus mult a Jemohjtrare. 
 
 Arid. Moral. 9. 
 
 Lendin : Printed for D. Browne, at the Black Swan wirhouc 
 Templ$-Bar • J.Taylor, at the Ship in St.Paurs Church-Tar J; 
 R.Smith y zt the Angel without Temple-Bar ; F.Coggati, in the 
 Inner-Temple Lane j and T.Browne without Temple-Bar, • 
 
To the Right Honourable 
 
 JOHN- 
 
 Earl of GAR BURT, 
 
 Baron Vaughan of Emblin 
 in England , and Baron 
 Vaughan of Molinger in 
 the Kingdom of Ire- 
 land, &c. 
 
 My Lord, 
 
 YOUR Lord/hips great 
 Genius to a Contem - 
 plative Life, which 
 raifes Humane Nature to an 
 excellency above it felf, and 
 highly Influe?iccs the Oecono- 
 A 2 my 
 
The Epiftle. 
 my of this World, has natu- 
 rally induced me to make an 
 Humble Dedication to you of 
 this Booh The SubjeB is 
 abfirufe , and treated of by 
 few, and that fparingly. If 
 I have more eruargd my felf 
 upon it, it is, thatfome ex- 
 traordinary Vifitations ha- 
 ving happened to me, in which 
 I have had a Coiwerfe with 
 thofe Genii / treat of, have 
 made jo ftrong an Impreffion 
 on my Mind, that I could 
 not well with-hold my felf, 
 from peru fing the Beft Au- 
 thors I could meet with, re- 
 lating to it , in Order to 
 draw an AbflraB of what I 
 found mofi Material in them, 
 and to publijb it together 
 
 with 
 
Dedicatory. 
 
 with my own Experience and 
 Thoughts in that kind, as I 
 have here done. I treat of 
 this SubjeS Hiftoricallv, 
 Phyfiologically , andTljeofo- 
 gically , thd not in diftinft 
 Books, hit promifcuoufly,as 
 I found Occafion prejented 
 it felf As for my Perfor- 
 mance herein, I could hear- 
 tily wifb it might prove to 
 your Lordjbips good liking, 
 and humbly Jubmit it to your 
 Lordjbips .Great Judgment 
 andCenfure, being, 
 
 My Lord, 
 
 Your Lordfhip's, 
 
 Moft Humble and 
 
 Moft Obedient Servant. 
 
 John Beaumont* 
 
TO THE 
 
 READER. 
 
 HAving long promis'd the 
 World this Book, perhaps, 
 . the Jocofe part of Mankind 
 may now be apt to fay, 
 
 fluid ferat *bic tanto dignum promijfor 
 
 hiatu ? 
 Parturiunt mantes > &c. 
 
 Be it as it may , I have here made 
 good my Promife - y and though I 
 may noc perfwade my felf, that 
 all Men will acquiefce in what I 
 here deliver, I noc pretending, in this 
 Subject, to Mathematical Demonftra- 
 
 tion ; 
 
To the Redder, 
 tion 3 yet I (hall be free to fay, That 
 1 fear no Man, who fhall pretend to 
 bring more Reafon for an Opinion, 
 contrary to that I aflert 5 and I be- 
 lieve whoever fhall perufe this Book, 
 will find, chat I am not Ignorant of 
 what Oppofers of all kinds may take 
 upon them to offer againft it. In- 
 deed, while we relie meerly on Rea* 
 fon in Subjects of this Nature, I doubt 
 we may have all too much caufe to 
 lament our felves with the Ingenious 
 Fracaftor'ws, in Ep. ad Flaminium. 
 
 Quid dk am miferum me agere, <sr quam- 
 ducere vitam, 
 
 Irreqnietam animi, <& quarentem inda~ 
 gine Vana. 
 
 *Katmam femper fugientem, qua fe ubt 
 paulum 
 
 Qftendit tnthi, mox fades in miUa repente\ 
 
 Cm Proteus confer fa fequentem elttdit 0* 
 angit, 
 
 Mkrentemfeniique horas, cajfumque labo- 
 rer». 
 
 Unhappy 
 
To the Reader. 
 
 Unhappy Man ! What can I fay, I do? 
 
 How lead my Life ? thus rcftlefs to 
 punue. 
 
 Still flying Nature , which altho' by 
 chance, 
 
 May now, and then prefent m' a lit- 
 tle glance, 
 
 Strait , <Pmeus like , in thoufand 
 in pes ihe's dnft, 
 
 So mocks my Toyle, and frets my 
 penfive Breaft. 
 
 We read of Tentheus , that upon 
 his getting upon a Tree, and making 
 himfelf a Spectator of the hidden Sa- 
 crifices of Bacchus, he was ftruck with 
 fiich a kind of fury , that all things 
 feem'd double to him ; two Suns and 
 two Thebes prefented themfelves to 
 his fight j lb that when he was hafl> 
 ina to Thebes, prefently feeing ano* 
 trier Ihehes, he was drawn back : and 
 thus he was continually carryed to 
 and fro, in a reftlefs Condition. 
 
 Eutne- 
 
To the Redder: 
 
 Eumenidum Veluti demens Vtdet agmina 
 
 <Penthew, 
 Et folem geminuttiy 0* duplicesfe oftendere 
 
 Thebas, 
 
 As Penthem maz'd whole Troops of 
 
 Furies Spyes, 
 Two Suns, two Thebes i>refented to 
 
 his Eyes. 
 
 Now this Fable , as the Lord $a* 
 con tells us, relates to Divine Secrets 5 
 for thofe who forgetting frail Mor» 
 tality, rafhly afpire to Divine My- 
 fteries by high Flights in the Study 
 of Nature and Philofbphy, as tho' 
 they were mounted on a Tree, have 
 this for their Punifhment , that they 
 are perplext with a perpetual incon- 
 ilmcy and wavering in Judgment j 
 For the Light of Nature being one 
 thing, and the Divine Light another, 
 it happens with them as though they 
 law two Suns j and fince the Acti- 
 ons of Life, and the Decrees of the 
 
 Will 
 
1 
 
 To the (fijiider. 
 
 Will depend of the Underftanding, 
 it follows, That they hefitace no lets 
 in their Wills, than in Opinion, and 
 arc altogether at variance with them- 
 f elves ; and therefore they like wife 
 fee two Thebes j for by Thebes, which 
 Was the Habitation and retiring >)ace 
 of fentheusy the ends of our Actions 
 are reprefented : hence it happens, 
 that they know not which way to 
 turn themfelves, but being uncertain 
 and wavering as to the main of things, 
 they are Whirl'd about by fudden Im« 
 pulfes of Mind in every particular 
 Matter ; and I believe that thofe that 
 will not acquiefce in what we have 
 delivered us in the Scriptures, and by 
 Chriftian Tradition, concerning Spi- 
 rits, but will be medling in fetting 
 up other Hypothecs by their frail 
 Reafon, for folving Fatts common- 
 ly afcribed to Spirits, will find their 
 Judgment fo perplext, and brought 
 into fuch a Labyrinth , upon pe- 
 rufing what is here Written (and that 
 even fetting by what I affirm from 
 
 my 
 
To the %ede<u 
 
 my own Experience , as to an Exi- 
 ftence of Spirits , and their Operati- 
 ons, which I leaft rely on, or urge 
 as Argumentative) that they will ne- 
 ver be able to extricate themfelves : 
 And upon this iiTue I leave it • only 
 adding this faying of the Learned 
 inFrtf. Monfieur le Clerc y jcerbos homines 
 - *- non moror y indignos quippe qui bac ftudia 
 traBent, ant quorum Judicii ulla rath 
 babeatur. 
 
 THE 
 
THE 
 
 CONTENTS 
 
 O F T H E 
 
 CHAPTERS 
 
 CHAP. I. 
 
 H AT the Ancients underftood 
 the Genii, that are /aid to 
 attend Men, to be, as to their 
 Nature and Offices. 
 
 w 
 
 CHAP. II. 
 
 Concerning the Genii, that are afcribed to 
 Socrates, Ariftotle, Plocinus, Por« 
 phyrius, Jamblicus, Chicus, Sca- 
 liger and Cardan. 
 
 CHAP. 
 
The CONTENTS; 
 
 chap. m. 
 
 What perception Men have had of Genii, 
 or Spirits , and their Operations by the 
 Sight. 
 
 CHAP. IV. 
 
 What perception fome Per/ons have had of 
 Genii, or Spirits, and their Operati- 
 tions, by the Senfe of Seeing, when g* 
 thers prefent at the J ante time have feen 
 nothing, 
 
 CHAP. V. 
 
 Wlxit perception Men have had of Genii, 
 or Spirits, and their Operatiotis, by the 
 Senfe of Hearing* 
 
 CHAP, VI. 
 
 lVl\it perception fome Werfons have had of 
 Genii, or Spirits, and their Operati- 
 ons by the Senfe of Hearing>u>hen others 
 prejent have heard nothing. 
 
 CHAP. VII. 
 
 What perception Men have had of Spirits, 
 and their Operations by all their Senfes. 
 
 CHAP. 
 
The CONTENTS. 
 
 CHAP. VIII. 
 
 What perception Men have had of Genii, 
 or Spirits and their Operations, by 
 Dreams. 
 
 CHAP. IX. 
 
 What perception Men have had of Genii, 
 or Spirits, and their Operations , by 
 Magical Practices. 
 
 CHAP. X. 
 
 What may be fuggefted from fyafon, con* 
 cerning the Exigence and Operations of 
 Spirits» 
 
 CHAP. XL 
 Con/lderations on 2)r. Bekker'* <Book y 
 againft Spirits 5 with a Conclufion to 
 this 'Booh 
 
 Errata* 
 
Errata 
 
 PAge p. line ir. read dffc8s> p. ai. 1. 8. r. Plotinu*, 
 p. 38.. I i.r.Ccrne, p. 4. 1. 3. after infancy, add, 4ni 
 fJM/ 1/ 4//0 4 manifeft refutation if that fpecUus way if ex- 
 plaining the Genius of Socrates, us'd by Naiuheus, Mara- 
 ▼iglia, and their Followers. lb. in the Margin, r. in hunc 
 locunty p. 41. 1. 1 1, bloc out the Margin, and put /. De Rer. 
 Vef. p. 48. i. 3$. r. tetim. p, 55. fc 3*. r. there, p. 74. 1. 
 a 5. r. no more» p. 80. 1. 2.x. Table Tali. p. 94. I. 6. i. above. 
 p* 9$. 1« 2d. rJ Poflure. p. 128, 1. 2. r. C4/>4/. p. ido. 1. 17, 
 r. Boefartus. lb. I. 23. r. Columella. lb. 1. 27.- r. ^4* /?. 
 p. 173. 1. 37. r qua, p. 178.I. 2. r. as he, p. 190. !• 12. r. 
 empty Stage, p. 192. 1. 9. r. nmbrantur pnpMa, p. 217. 1. 
 2$. r. Jureux % p. 219« 1. 4/ r. concreted, p. 254. 1. 3. r. 
 thing* 9 p. 279. 1. 33. r. Coelitus comparandL p. 311. 1. 12. 
 r. TranfaOion. p. 319. 1. 17. r. <fryir*. p. 331. 1. 14. r. Im< 
 yjiwre*. p. 380. 1, 29. r. Ader % a. 
 
( I ) 
 
 A N 
 
 ACCOUNT 
 
 G EN 1 1, 
 
 O R 
 
 FAMILIAR SPIRITS, 
 
 that are (aid to attend 
 Men in this Life, &c. 
 
 c H a P. I. 
 
 What the Ancients underftood the Genii, 
 that are /aid to attend Men, to bc t 
 as to their Nature and Offices. 
 
 HAVING undertaken to write a 
 Trad concerning the Genii that ftfe 
 faid to attend Men during thii 
 Life, I think it proper for me. to 
 firft place, to fet forth what, according to the 
 Ancients thofe Genii were underftood to be. 
 as to their Nature and Offices. 
 
 B C,n- 
 
2 An Account of Genii, 
 
 l. it Dies Cenforinm tells US, that Genius is a God, un- 
 Nat. c 3. £ cr whofe Tuition each Man is born and lives ; 
 and whether it be that he takes Care of our Ge- 
 neration, or is engender'd with us, or takes 
 upon him our Guardianfhip after we are be- 
 gotten, he fays, he is called Genius from Geno, 
 an ancient Latin Word, fignifying to beget, 
 in lieu of which the Word Gigno is now us'd. 
 Genius is faid to be Son of Jufiter and the 
 Earth, as being held to be of a middle Nature 
 betwixt Gods and Men, or for that he fome- 
 what partakes of Body. Some have thought 
 our Genim to be the Symmetry of the Ele- 
 ments, which preferves humane Bodies, and 
 all living Creatures : Others, the fecret Pow- 
 er of the Celeftial Bodies, by which we are 
 impelFd to do all things ; and thefe were call'd 
 OeruU 3 from Gero or Ingero ; that is, from fup- 
 portingus, or fuggefting good or bad Thoughts 
 into our Minds. 
 
 What the Latins call'd Genius, the Greeks 
 calFd Damon ; which Word, to pafs by other 
 Significations, according to its Etymology, 
 fignifies prudent, knowing, skilful in Affairs, 
 and forefeeing things,, they giving Anfwers 
 to thofe that confulted them. In which Senfe 
 Socrates thought famous Men, after Death, 
 for a Reward of their Vertue, were made 
 Damons, of a middle Nature, mediating be- 
 twixt Gods and Men. 
 In Aug. de LuJovicus Fives fays, it's a wonder to fee 
 civ. Dei, how differing the Opinions of the Gentiles were, 
 '• ?• c » 9* concerning the Gods and Damons : So that 
 Jpdeius thinks other wife, than Plato ; Plctlnus, 
 than Afuleius ; Porphyrins differs from them 
 both; nor does Prcclus agree in all things with 
 Jamblicusy or any other* As for the Genii, 
 
 fome 
 

 or lamili.ir Spirit?. ^ 
 
 fome think them to be our own Soul., fome 
 
 our Inclinations, rtain i : ' ( 
 
 ing us, iomc the i >n- 
 
 which I (hall ice d< i 
 feveral Authors. 
 
 ires thus : In 
 Mind of Man, even while it 
 calld a Daemon* 
 
 Dm ne i : lurit 
 
 Ei. 
 
 And there! ;ood Defirc of \ a 
 
 good God 5 whence (bme think 
 calld bleit kuJ<emons, v 
 that is, whofe Mind is perfect with \ 
 which, I think, you may properly call a Gauds, 
 becaufe that God which is each Alan's Mi: 
 tho' it be immortal, yet in fome fort is en- 
 gendered within us. And there are fome, 
 who, as it feems to me^ would have the Mind 
 of Alan freed from the Body, to be a fecond 
 fort of Demons : This* I find,, in the ancient 
 Latin Tongue to be call'd Lemur. And he of thefe 
 Lemuresy who, taking care of his Pofterity, 
 keeps the Houfe as a calm and quiet Deity, is 
 call'd a Family Lar : But he that, by reafon of 
 Demerits in Life, is punifhed by a wandring 
 in the World, having no quiet Seat, and be- 
 comes a vain Terror to good Men, and often- 
 five to evil, is commonly called L But 
 
 when it's uncertain what Lot has happei 
 to a Man, whether he be a he 
 
 is call'd the God Manes ; the Word God be. 
 added for Honour's lake: They callin 
 Gods, who among them having juftly and 
 prudentlv govern d the Couril 
 
 B i 
 
4 An Account of Genii, 
 
 arc afterwards Deify 'd by Men, and admit- 
 ted to Temples and Sacred Rites, as in Bxotia, 
 Amphi gratis ; in Africa, Mopfus ; in Egypt, Oft- 
 rls ; others elfewhere $ i&fculapm every where. 
 And fo far concerning thofe Damons that have 
 had Bodies. But there is another kind of more 
 auguft Damons, which being always free from 
 the Fetters and Ties of Bodies, are drawn to us 
 by certain Prayers. From this fort of fublime 
 Damons, Plato thinks each Man has one given 
 him, as a Witnefs and Guard in paffing this Life ; 
 which tho 5 feen by no Man, are always pre- 
 fent as Witneffes, not only of our A&ions,' but 
 even of our Thoughts ; and that upon our 
 Return, at the End of our Lives, the faid 
 Genii prefently carry us, as their Charge, to 
 Judgment, and there Hand as Witneffes at our 
 Trial, 3 where, if we falfifie in any thing, 
 they reprove us j if we fpeak Truth, they 
 vouch it, and Sentence is paft according to 
 their Teftimony. So far Apukius. 
 
 Porphyrins, L. de Abftinentia, fays, That as 
 evil Damons hurt Mankind, fo good Damons 
 never intermit their Offices, but foreftiew us 
 Dangers, as far as they may, hanging over 
 our Heads from the evil Damons, while they 
 make us Signs both by Dreams, and by the 
 Soul divinely infpir'd, and many other things ; 
 and, that if any Man could diftinguifh thefe 
 things which are fignify'd, he would know 
 and precaution himfelf againft all Frauds j for 
 they fignifie to all Men, but all Perfons do 
 not perceive the things that are fignified. 
 ytu^l 2 Agrippa fays, that each Man has a threefold 
 ' Genius to guard him, one Sacred, another of 
 the Gmiture, the third of the Profeffion a Man 
 follows. The firft is not deriv'd from the Stars 
 
 or 
 
 C. 22. 
 
or Familiar Spirits. 
 
 or Planets, but given by God, it I. ni 
 verfal, and above Nature, This direr 
 
 I, (till fuggeftir m- 
 
 Hgl ; d: 
 
 Kve in a C aim, 
 chen it's | then it fpeaks, as it 
 
 its \ ( ice, 
 being prefent before L md labours 
 
 continually to bring us to ilicrcd i on. 
 
 , we may Hum 
 Malignity of Fate : Whom if we religi- 
 outly oblerve, by an Uprightnefs and I [oli- 
 ve know Socrates did) the 
 ■cnlcks think we are wonderfully aided by 
 him, both by Dreams and Signs, for putting 
 by Evils, and fecuring Good to us. The Ge- 
 r, or Daemon of the Geniturc, defcends to us 
 from the Difpofition of the World, and the 
 Circuits of the Stars, that are concernd in 
 our Generation : This is the Suftainer and 
 Guardian of Life, it procures it to the Body, 
 and takes care of it afterwards, and aids the 
 Perfon for performing that Office for which 
 the Heavens deputed him at his Birth. Thofe 
 therefore who have received a fortunate Genius, 
 are rendred ftrong, powerful, efficacious, and 
 profperous in their Works : Wherefore by 
 Philofophers, they are call'd bene Fortimati y 
 I bene N^ti, The Damon of the Profeliion 
 is given from the Stars, to which fuch a 
 Profeliion or Sedt, as a Man profeiTes, is fub- 
 
 ted, and which the Soul, when it begin 
 life Election in this Body, and takes upon it 
 
 wifhes ; which Da 
 ching'd for a more worthy or Ids, upoit 
 : Change of the Profeliion. When thfc 
 Profeffion agrees with our Natu 
 B 3 
 
6 An Account of Genii, 
 
 we get a Dxmon like us ; and agreeing with 
 our Genius, and our Life is made more calm,, 
 happy, and profperous : But when we take 
 on us a Profeffion unlike, or contrary to our 
 Gemxsy our Life is rendred more laborious and 
 troublefome, by difcording Patrons. Whence 
 it happens, that a Man makes Proficiency in 
 a little time, and with a little labour, in one 
 Science, Art, or Miniftry, who in others 
 Toils, with much Sweat and Labour, to no 
 purpofe. And tho' no Science, An, or Ver- 
 tue is to be defpifed j yet, that you may live 
 profpercufly, and ad fortunately, know firft 
 of all your good Genius and your Nature, and 
 what Good the Difpofition of the Heavens, 
 and God, the Difpofer of all thefe, promifes 
 you, who diftributes to each Man as he plea- 
 fes : Follow thefe Beginnings, profefs thefe, 
 apply your felf to that Vertue, to which the 
 prime Diftribater raifes and conduds you j 
 and in what Virtue you find your felf to 
 profit moil eafily, endeavour to rife to the 
 height of it, that you may excel in one, which 
 you cannot do in all. However do not flight 
 any Perfection, as far as you are able to pror 
 peed in it ; and if you have Guardians ac- 
 cording to your Nature and Profeffion, you 
 will find a double Proficiency of your Na- 
 ture find Profeffion : But if they are unlike, 
 follow the bell ; for fometimes you will find 
 the Aid of an egregious Profeffion better than 
 lb. c. :o. that of your Nativity. The fame Author 
 writes thus : As to each Man is given a good 
 Spirit, fo there is an evil one, both which 
 feek an Union with our Spirit, and endea- 
 vour to draw it to them, and fo mix them- 
 felves with it : The Good by good Works con- 
 fer- 
 
or Familiar Spirits* 
 
 loanable to him, changes us into Angels by 
 Union, as he that adheres to God, is ma 
 one Spirit with him : The Evil Damon, by 
 bad Works, endeavours to mate us conform 
 hie and united to him ; and this is what Htrmes 
 
 , when a Damon Hows into an Humane 
 
 lj he fpfinkles in it f his own No- 
 
 tions ; whence Inch a Soul, fprinkled with 
 Seeds, railed in a Fury 3 brings forth wonder- 
 ful thir 1 are the Performances 
 of D<e?>;, • . For a good D*m4*j when he 
 pallcs into an holy Soul, he raifes it to the 
 Light of Wifdom ; butxm tx\\ Damon tranf- 
 ked Soul, incites it to Thefts, 
 Murthers and Lulls, and whatfoever are the 
 
 fonnances of evil Damons. Good Damons 
 (as Jamblicus fays) moft perfe&ly purge Souls, 
 and others give us other things : being pre- 
 fent, they give Health to the Body, Virtue 
 to the Spirit, Security to the Mind, deftroy 
 what brings Death in us, foment the Heat, 
 and render it more efficacious for life ; and, 
 
 an intelligible Harmony, always infufe 
 Light into the Mind. I am of the Opinion 
 of thofe, that think all Men are governd 
 by the Miniftery of many Spirits, and are 
 led to all Degrees of Vermes, Merits, and 
 Dignity, if they render themfelves worthy 
 of them : But thofe that render themfelves 
 unworthy , are call down and detruded by 
 the evil Damons, as well as by the good Spi- 
 rits, to the loweft Degree of Mifery, as th 
 Demerits require. But thofe who are com- 
 mitted to the more lublime Angels, are pre- 
 ferr'd before other Men : For the that 
 
 have Care of them, raife them, and by a cer- 
 uip fecret power fubject other^ p them, 
 B 4 wi 
 
8 An Account of Genii, 
 
 1 which tho' neither perceive, yet he that is 
 fubjeded finds a certain weight of pre- 
 fidency, from which he cannot eafily difin- 
 gage himfelf ; nay, he fears and reverences 
 that force, which the fuperiour Angels influ- 
 ence the Inferiours with, and bring the In- 
 feriours by a certain Terror into the fear of ^ 
 Prefidency. So we read that Mark Antony for- 
 merly being join'd in a fingular Friendftiip 
 with Off avian Auguftm, they werewont often 
 to play together j but Augufius being always 
 Conqueror, a certain Magician thus admo- 
 ni.fh'd Mark Antony': What do you do Antony 
 with that young Man ? Fly, and fliun him ; 
 for tho' you are elder, and more experience! 
 in Affairs, of a more Illuftrious Family, and 
 have been a great Commander in Wars, yet 
 your Genius much dreads the Genius of this 
 Youth, and your Fortune flatters his, and 
 unlefs you fly far from him, it will wholly 
 rbu. * urn t0 k* m# Again, Agrippa tells us, the 
 Lib.\. c, ancient Sages teach us to know the Nature 
 *i. of each Man's Genius from th? Star§, and their 
 
 Influences and Afpc&s at each Man's Birth, 
 but by fo differing and difagreeing Rules, that 
 it's very hard to get thefe Myfteries out of 
 their hands : For Vorphyrius feeks the Genius 
 from the Star that is Lady of the Geniture ; 
 Maitmns either thence, or from the Planets that 
 have been moft dignified there ; or from that 
 whafe Houle the Moon is to enter, after that 
 it hojds at the time of the Perfon's Nativity. 
 But the ChiUians feek the Genius only from 
 the Sun, or _Moon. Others again, and many 
 of the Hibriws* \rom feme cardinal Point of 
 the Heaven?, or from all of them. Others 
 feck ior jhs good Genius from the eleventh 
 
 Hcufe, 
 
or Familiar Spirits. 9 
 
 Hmife, which therefore they call the good 
 Damon 5 and the evil Genius from the fixth, 
 which the) call the evil Damon. Since therefore 
 the fcarch of thefe is laborious and very ab- 
 flrufe, wc may much more cafily fcek the 
 nature of our Genius from our fclves, attend- 
 to thole things which our Mind fuggefts 
 OS, the inilinrt: of Nature dictates, and 
 1 inclines us to from our firft untainted 
 innocency ; or when our Mind is purg'd of 
 1 Cares, and finifter Effeds and Impedi- 
 ments are removed from it. Thefe doubt- 
 are the kindlv Suggeftions of the Genius 
 « Man at his Birth, leading 
 and pejrlwading us to that which our Conftel- 
 lation inclines. So far Jgrippa. He that 
 would fee more concerning the fearch after 
 each Mans peculiar Damon , may read a little 
 Trad on that Subject, printed at the end of 
 a Book, entitled, Trinmn Maglcuw, fet forth 
 by Longinus. 
 
 N^t.ilis Comes fays, Tho Genii or Damons M)th.l.$, 
 
 prefent us with the Species or Images of c# 3- 
 
 thofe things they would perfwade us to, as 
 
 in a Glafs ; on which Images, when our Soul 
 
 privately looks, thofe things come into our 
 
 id ; which, if confider'd with Reafon, 
 
 j us a right determination of Mind : 
 
 But beting Reafon afide, be carried 
 
 \ with the guidance of evil Species, or 
 
 he will of neceility incur many Er- 
 
 if the Images are prefented us 
 
 Whence many become whol- 
 
 n over to i ty, Ccvetouf- 
 
 J to the ( 
 
io An Account of Genii, 
 
 Dijfert.ii. Maraviglia, in his Pfetidomantia, writes thus, 
 Tho' many have thought the Genii to be no- 
 thing but a certain Light placed by God in 
 our Minds, at our Birth, whereby we un- 
 derhand all things $ and being underftood, 
 if they are good, we love and purfue them ; 
 if bad, we decline and avoid them, yet the 
 more common Opinion was^ that the Genii 
 were not only a light difcovering and fore- 
 fhewing future things to us, but certain pure 
 Spirits ftajiding by us always to guard and ad- 
 monifn us : Tho' it be far more credible that 
 thofe Genii in all Ages were the very Wills of 
 Men, naturally predifpofed with a defire and 
 love, or an aversion and abhorrence of things 
 Good or Evil, difcus'd and proposed to them 
 by the Underftanding. The fame Author 
 
 Ammadv. tells us, that Pythagoras thought the Genii were 
 
 ,0 ' certain Lights naturally implanted in our 
 
 Minds. Afuleiiis thought they were the Minds 
 themfelves, and Difpofition of each Man. 
 The ancient Pagans > that they were good 
 and evil Damons appointed to each Man, 
 from the beginning , for his Governance. 
 
 Vffirt. o. Again, He writes as follows. The Prophe- 
 cying Spirits, call'd in the Scriptures Angels, 
 are call'd by the ancient Pagans, Genii Fattdici, 
 as tho' generated from God, and knt from 
 Heaven to us, to foretel future things ; for 
 they thought thefe fatidical Spirits, whom 
 they varioufly worfhipd, knew all things that 
 were to come in the World, and could fore- 
 tel them, becaufe themfelves were a part, or 
 a certain Particle of the Soul of the World, 
 which is every where : For they were of 
 Opinion, that this Soul was diffused through 
 the whole World, but chiefly ieated in the 
 
 ' acthe- 
 
or Familiar Spirits. 1 1 
 
 xthcrial Regiott, and confcquently in the 
 Stars theml and more cfpecially in 
 
 the Sun, from which all interior things are 
 fom< s it were, bj Rays of a vivifying 
 
 infmkted to them ; whence alfo they 
 ght theft kinds of Subftances compos'd of 
 ly, fuch as an aerial Body is j and 
 gels,' Damons, and Souls were from a 
 ricle of the mundane Soul. Which Sub- 
 Afukius fays, are placd in the aerial 
 ;ion of the Worlds that they might pro- 
 cure :\ more ealie Commerie betwixt Gods 
 n y and more readily unfold the Secrets 
 the Gods, &c 
 
 i writes thus : Plato in his In . A9 g? e 
 Thtoem and Cratylm, calls the beft part of our £* c ^ 
 Mind a Damon: His words are thefe; You 
 know what they are whom He find calls Damons ; 
 . that golden Race of Men, of whom he 
 S thus : 
 
 Bn his Race has took away, 
 
 /re pure t err eft rial Damons call* a 1 , and they 
 re Mtns blesi Guard, all Evils keep away. 
 
 Tho I think that Race was call'd Golden, 
 not that it confifted of Gold, but that it was 
 good and excellent j and, I conceive, we are 
 •J an Iron-Age in comparifon of that,- 
 but if any one now living be good, Hefiod 
 pumber'd him among his Golden Men. And 
 what are the Good but the Prudent j and I 
 vc he call'd them Damons from their 
 :id Skill in Affairs, the Name it felf, 
 in our ancient Tongue, (hewing it. There- 
 fore it's well faid of him, and moft of the 
 f?ft of the Poets ; that when a good Man 
 
 de- 
 
12 An Jccoun^ of Genii, 
 
 departs this Life, he is plac'd in fome excel- 
 lent Poft of Honour, and made a Damon for 
 his Wifdopi. After this manner therefore I 
 affirm, that a wife Man, fo he be good, both 
 living and dead;, is a Damon, and juftly fo call'd. 
 Uifi This we find in Plato, whence doubtlefs, Origen 
 ZfKcov* drew his Error, where he writes that human 
 Souls are changd into Damons, and thefe a- 
 gaininto thofe. Vorfhjri?* i\£o fays, that each 
 Mans peculiar Damon is a certain part of the 
 Soul, viz* the Mind., and he is an happy Man, 
 and one Eudamon, that has got a wife Mind ; 
 and unhappy on the contrary : And that Souls 
 Infefted with Vices, pafs into the nature of evil 
 Damons, and are rendred like them in Lies and 
 Impoftures, Vrpclus explains all thefe things, 
 laying down a threefold * nature of a Damoni 
 He writes thus ; Plato, in his Timaus, fays, our 
 Animal Nature is a Damon: but this mull be ad- 
 mitted but comparitively ; for there is a Damon 
 by Effence, another by Comparifon, another 
 by Reference or Refped ; for every where that 
 which next prefides, being a certain order of 
 Damon, in refpsd of the Inferior, is ufually 
 call'd a Damon. In which fenfe»jf#p7er, in 
 Orpheus, calls his Father Saturn a Damon. And 
 Plato, in his Timaus, call'd thofe Gods Damons^ 
 that immediately order Generation. Indeed,, 
 by comparison, fuch an one is a Damon which 
 next provides for every one, whether it be 
 God, or inferior to God. And in fome re- 
 fped that Mind is faid a Damon, which per- 
 forms wonderful Aclions, more like to thofe 
 of a Damon than of a Man, and has his whole 
 JLife fufpended from a Damon. After this way, 
 n I think, Socrates call'd thofe Minds Damons in 
 a Republick, which had paisd their I4ye$ 
 
 II 
 
or Familiar Spirits. 1 5 
 
 well, and were tranflatcd into a better State. 
 Finally, a / ifence is call'd a L. 
 
 won, not b\ lents, nor byrea- 
 
 • fon of fomc funilitude to another thing, but 
 has got hifl Pi of himfclf, and lias a cer- 
 
 tain diftin&Exiftence 3 and his proper Powers, 
 and his different ways of ailing. [nde< 
 the rational Soul in Timaus is always call'd an 
 Animal Damon, but he does not mean it a 
 Damon limply ; for when we fay a Damon fini- 
 ply, its a certain middle Nature betwixt Gods 
 and Men. By Plotinus and others, its queried, 
 whether our Minds are mov'd of themfelves 
 to Defires and Determinations, or by the im- 
 pulfe of fome Deity. And firft, they faid 
 humane Minds were fpontaneoufly mov'd ; 
 but they found upon fearch, that we were 
 impeird to all honeft A&ions, by a certain 
 Familiar Genius or Numcn, given us at our 
 Birth ; and that we defire or covet evil things 
 by our Mind : For it cannot be that w r e covet 
 evil things by the Will of a Deity, whom, 
 its manifeft, no Evil can pleafe • tho' doubt- 
 lefs by many of th? flatonicks, the Affe&ions 
 alfo with which we are carried away, are 
 call'd Damons. 
 
 Ammiamts MarceHinus writes thus : Divines Hlf:. 
 tell us, that as all Men are born, (faving the u 2l - 
 Itedfaftnefs of Fate) certain Divine Powers 
 are afTociated to them, to be a fort of Gover- 
 nours of their Actions., tho 5 they are feen by 
 few, whom manifold Vermes have dignified : 
 And this Oracles and famous Authors have 
 taught, among whom Menander : 
 
 tadqut homini fiatim nafcenti 
 Damon vita ?njftiigogw. 
 
 And 
 
1 4 M Account of Genii, 
 
 And fo we are given to underftand from Ho- 
 mers Ipimortal Poems, that the Celeftial Gods 
 have not fpoke to Valiant Men, nor have 
 been prefent to them, nor aided them in their 
 Fights, but Familiar Genii attended them, by 
 whofe Aid Pythagoras and Socrates are faid 
 chiefly to have rais'd their Fame. Numa Pom- 
 fifim alfo, and the Elder Scipio, and, as fome 
 think, Marias and Offavianus, who had firft 
 the Title of Augufius given him, and Hermes 
 Trifmegifiusy and AfoUonius Tyanaus y and Ploti- 
 nusy who has adventured at fome Reafonings 
 about this myftical Matter, and profoundly 
 to fhew from what beginnings thefe Genii be- 
 come connected to the Minds of Men, which 
 receiving, as it were in their Embraces, they 
 defend as far as they may, and teach them 
 great things, if they find them pure, and fe- 
 ver d from the corruption of finning, by an 
 immaculate Society with the Body. 
 L.diVit. ^ Hieronymus Cardanus fays, in general, thefe 
 W* c *47* were manifold differences of Damons among 
 the Ancients ; forbidding, as that of Sccrates ; 
 admonifhing, as that of Cicew at his Death ; 
 teaching things to come by Dreams, Brutes, 
 Cafualties ; advifing us to go to a place, and 
 deceiving us by one Senfe, or more, and by 
 fo much he is the nobler, likewife by natural, 
 and alfo by non-natural things j and this we 
 think the nobleft ; alfo a good and a bad. 
 In not. in Gilbertus Cvgnatus writes, that fome think by 
 Lncian de the word Manes, Souls feparated from the 
 Lucy a. Body are fignified ; whence we fee that an- 
 cient Monuments of Sepulchers are infcrib'd, 
 DUs Manibus j and thofe that demolifh Sepul- 
 chers are thought to violate the God Ai.nes. 
 In the Body, they are call'd Genii ^ feparated 
 
 from 
 
or Familiar Spirits. 15 
 
 from the Body, Ltnnwes ; when they infeft 
 Houfes thev are call'd Lmrv* \ on the con- 
 trary, if the -od, Fstmliar lAns. 
 
 That egregious Philologer 7 I $. 
 
 Oedt the following ao**474« 
 
 count of the >rding to the Dodxine 
 
 of tl had always 
 
 in great veneration certain Statues, which tk 
 call'd Serapes • the Latins > Pen. Some 
 
 fay the Penates are nought but thofe Genii or 
 Deafters, by which we Breathe» we Know, we 
 See, we behold the Sun, n riter, Juno, 
 
 Mmerv*t and Vefta 5 for they call'd the'mid- 
 die Region of the Air, Jufiter; the lower, Ju- 
 no; the top part of the /Ether, iV//Ww, who is 
 the power of divine Intelligence j the Earth, 
 Vefta : Thefe they call'd and believ'd to be the 
 Gods of Provinces, and of our Births, and 
 Prefidents over Cities, and guards of private 
 Houfes. And Dionyfius Halicarnajfaus fays, 
 the Romans call thefe Gods Penates ; and fome 
 tranflating them into Greek y call them Genetblios; 
 or Genitales ; others call them domeftick and 
 familiar Gods ; fome the Prefidents of Poffef- 
 fions ; others, fecret Gods. They are call'd 
 Genetblii y becaufe they are thought to be ap- 
 pointed to the guard of Men, prefently upon 
 their being Born; or becaufe by their vigi- 
 lancy all things are generated ; whence the 
 Genii are alfo call'd, the Prefidents of things 
 that are to be Generated. They are call'd 
 Patrii, becaufe they were thought to prefide 
 only over thofe things which are common to 
 fome Region or Province ; in which, with 
 great diligence, they order d things not only 
 longing to every City, but alfo to every 
 Houlg; to all Men, Plants, and Ajiimals, ac- 
 
 cor- 
 
1 6 An Account of Genii, 
 
 cording to the care committed to them. 
 The Serafes of the Egyptians were nought but 
 Images, without any eminency of their Limbs, 
 roll'd, as it were, in Swadling-Cloaths, part- 
 ly made of an appropriate Stone, partly of 
 Metal, Wood, or Shell. Some of thefe, as 
 tutelary Gods, were plac'd in publick Places, 
 for a guard of them. Others of them were 
 appointed for a guard of Perfons, and were 
 Handing Tutelaries. Some others were por- 
 table, which whither foever Men went, they 
 carried with them. Some alfo they carried 
 as Amulets about their Necks, at their Girdles, 
 and about their Hand-wrifts. Moreover, 
 their Countenances were varioufly figured ; 
 for fome had a Womanly Countenance, and 
 their Heads veiFd ; fome were in the Form 
 of Boys, with a Vina about their Heads; 
 others were reprefented other ways. They 
 differed alfo in Inftruments ; fome, which 
 they QzlYdAverrunei, or Apotropai, were figured 
 with various Inftruments, as Whips, Scourges, 
 Nets hanging from their Shoulders ; and thefe 
 are the Images which the Hebrews call Thers:- 
 fhim, and which the Scriptures tell us, Rachel 
 Hole from her Father Lab an, Gen. 31. which 
 were brought from Egypt by the Servants of 
 Abraham into Paleftina, and propagated there. 
 They call'd them Therapbim, becaufe, as they 
 could not pronounce 5, changing S into T y 
 according to the ufe of the Cbaldaans > and 
 changing the laft 5 into im> they calFd thofe 
 Images Tberaphim, which the Egyptians call'd 
 Serapes. Now the Penates of the Egyptians 
 were the fame with Ofiru, Ifis, Nephte, Horns, 
 Harpocrates, Arveris, Apopps, and innumerable 
 Deafters of this kind, which tho' they were 
 
 ac- 
 
An Account of "Genii, 17 
 
 accounted the 1 
 
 and the fame as to Subftance, 1 
 
 in effect I 1 
 
 guard ol 
 
 wonhipd as • 
 Dciti - % s 
 
 1 roraf 
 m y thinks Chriftian Di in 
 (on two Aiig 
 €110* I think he fays it 
 Communion with Angels being fo ufual v. 
 the Patriarchs; from whom, in all probabili 
 the GemHts took their Do 
 The Genii were drawn un al For. 
 
 as of a Serpent, a ltoy, a Girl, a Youth, or 
 old Man, as Cebes in his Tahle. Cenforinus y and 
 many of the Ancients tell us, the La 
 the Genii were the fame : Now the Leres wt 
 reprefented in the Form of Young-Men, 
 cloath'd with Dog-Skins, and having a D 
 to attend them, intimating, that they were 
 friendly and fawning to Domefticks, and for- 
 midable to Strangers, as Dogs are wont to be. 
 Ticrius tells us, from, Cbr that the I 
 
 were cloath'd with Dogs-Skins, bec b% c * ' 
 
 reprefent the Genii, who are appointed 
 our Guard j and as Commiilioners to inflict L 
 Punifhments on us for all our evil Words aj 
 Deeds, and to avenge Crimes and all Inipie: 
 as often as, Humanity laid by, we decline to 
 a brutal Life; which the Genii, as fag - 
 Dogs, purfue and draw to condign Pun: 
 ments. He adds, And as the Genii are given 
 us for afliduous Attendants, never departing 
 from us, it's withjuftice he fays, that ti 
 
 was hi phicauy 
 
 ing the I wim 
 
 iG the 
 
J 8 An Account of Genii, 
 
 the Genii which we may more properly call 
 Angels : And he fays he cannot pafi by what 
 he has read among ancient Writers, viz,, that 
 there was a Temple of Vulcan at Mount <lx£*#*, 
 in Sieifyj in whofe Grove there were Dogs, , 
 which fawn d on thofe that came thither with 
 Purity and Piety ; but miferably rent the Im- 
 pure and Polluted, as tho' divinely prefaging 
 t*he thing. 
 
 I could write more concerning the Genii of 
 the Ancients, as, of the Sacrifices that were 
 made to them, and other particulars, but it is 
 befide my bufinefs here j and I fball only 
 note, that befide the Genii attending each Per-* 
 fon, the Ancients fuppos'd others prefiding 
 over each Country, City &c. Thofe in the 
 Figure prefixt to this Book being fuch, as I 
 took them from Cartarius his Images of the 
 Gcds of the Ancients. The Explanation of 
 which Figures is as follows. 
 
 The Figure on the lQft-hand reprefents the 
 evil Genius, that Infefted the Inhabitants of the 
 Town Temeffa, in Italy. The Story is thus : 
 In Cliac. Paufanias writing of Euthymus, the Champion, 
 rtfer. tells us^ that Ulyffes, in his Wandrings, coming 
 to the Town of Temejfa, one of his Affociates, 
 for having ravifh'd a Virgin,was Hon d to death 
 by the Townfmen ; whereupon his Ghoft con- 
 tinually infefted them; fo that they were upon 
 quitting the Town, till they were told by Ayol- 
 /?s Oracle, that to appeafe him, they mult 
 build him a Temple, and facrifice to him year- 
 ly the raoft beautiful Virgin they had among 
 them ; which, as they prepar'd to perform, 
 it chane'd, that one Euthymus y a Champion, 
 came to the Town, and defir'd to be admit- 
 ted into the Temple ; vvho feeing the Virgin, 
 
 and 
 
or Familiar Spirits. 19 
 
 and falling in love with her, undertook to 
 fight with the (, line him, and 
 
 fore'd him out df die Country, and mai 
 
 the Virgin. This iitm-.i >ck 
 
 Colour, and a iblc Appearance, h 
 
 ring a Wolfs Skin I >ut him. 
 
 As to the little Figure in the middle, the 
 is thus, as Paufamas relates it in the 
 lame Book : The Eleans Worfhip, as their 
 Country God, Sofipolts, which lignihes the 
 Preferver of their City. His Sacrifices being 
 wont to be yearly Celebrated in the Temple 
 of Lucwa. Concerning this God, what fol- 
 lows is recorded : When the Arcadians invaded 
 the Country of the Eleans, and the Eleans pre- 
 fented an Army againft them, a Woman, with 
 a Child fucking at her Breaft, came to the 
 chief Commanders of the Eleans, and told 
 them, that when fhe brought forth that Child, 
 fhe was admonifh'd in a Dream, to place him 
 with the Eleans in the Battle : whereupon the 
 chief Commanders of the Eleans, having 
 thought fit to credit the Woman, plac'd the 
 Child before their Standard. Upon the A 
 c.ulians Onfet, the Boy, in their light, turnd 
 into a Serpent ; by which Prodigy being 
 frighted, they prefently fled, the Eleans fmart- 
 ly purfuing them : And upon getting this fa- 
 mous Vidory, they gave him the Name of 
 Sojipolis ; and at a place where the Serpent 
 was feen to go into a Cavern, a Temple was 
 built after the Victory ; and Honours were 
 decreed to Lucln r, becaufe they thought the 
 Boy was brought into the World by her. This 
 God was drawn as a Boy, wish a Garment of 
 various Colours, fprinkled with Stars, hoi - 
 ing in h : s Hand an Horn of Plenty : for m 
 
 C 2 
 
2 or Familiar Spirits* 
 
 this Form he was feen by fomc Perfon in a 
 Dream. I may here note, that the Form of 
 Serpents under which the Genii were wor- 
 fhip d, denotes the wife and vigilant Care 
 they have over lis. 
 
 As for the Figure on the Right-hand : In 
 fome of Adrians Coin, this Infcription is 
 found, Gen. P. R. where is feen the Image of 
 a Military Man, compafs'd about with a Gar- 
 ment, which reaches to the middle of his 
 Legs, having in the Right-hand a Difh like 
 a Sacrificing Veffel ; and in the Left, an Horn 
 of Plenty : This probably being the Genius of 
 the People of Rome, under whofe Guardian- 
 Jhip their City was j the Horn and Difh fhew- 
 ing, that the Roman State, as all others are 
 fupported by outward Plenty, and Religious 
 Devotion towards God. 
 
 In fome of the Ancient Coins of Trajan and 
 Adrian, is feen a Genius, prefenting with his 
 Right-hand a Difh on an Altar, adorn d with 
 Garlands; and holding in his Left-hand a 
 Whip, or fomewhat like it, hanging down. 
 This, by fome, is thought to denote Rewards 
 and Punifhments. In the Coin of Marcus Au- 
 rolliii is a Genius, having fuch a Difh in the 
 Right-hand, and an Horn of Plenty in the 
 other, with this Infcription, Geniis Exerci : Et 
 Genio Augufii. So in the Coin of FL Valerius 
 Coyifianrinus, Genio Populi Romani P. L. C. where 
 he holds in the Right-hand a Difh with a Star, 
 in the Left, an Horn of Plenty. Again, in 
 that of Maxlminus, fometimes with this In- 
 fcription, Germ Augufii \ fis ; fometimes Genio 
 Tcpu/i Romani T. F. fometimes Genio Imferatoris. 
 Thefe and the like Infcriptions are gather 3 d 
 together in a particular Book, by the Learned 
 
 Phy- 
 
An Account of Genii , z i 
 
 Phyfician Adolphus Occo. In the Antiquities 
 alfo of Appian fuch Inlcriptions of Monuments 
 are found in the City of Tarraco in w*. 
 
 ^«^/ fo much for a general Notion oj aii 
 
 of the Ancients. 
 
 CHAP. II. 
 
 Concerning the Genii that are afcribed 
 to Socrates, Ariftotle , Ptolinus, 
 Porphyrins, Jamblicus , Chicus, 
 Scaliger and Cardan. 
 
 THO' the Genii of thefe Men are redu- 
 cible to the Chapters I fhall go upon 
 beneath, where I fhall examine what percep- 
 tion Men have had of Spirits, or Genii, by their 
 feveral Senfes; yet, in regard the Learned 
 Naudans, in his Apology for all the great Men 
 that have been accufed *of Magicky has Writ par- Part *. 
 ricularly concerning the Genii of thefe Men, <*•*!• 
 and exploded them ; and other Authors have 
 writ againft the Genius of Socrates. I fhall here 
 particularly confider what may be faid con- 
 cerning thefe Genii. 
 
 The moft celebrated Inftance of a Geniut 
 among the Ancients is that of Socrates. Te- 
 ftimonies for it , are given by Vino, Xencphon 
 and Antijiheves , his Contemporaries , con- 
 firm' d by LaertiitSy Plutarch, Maximm Tyrim* 
 Dion ChryfoftomrrSy Cicero, Apuleius, Ficinrts y and 
 
 other?, many of the Moderns, befides Ttrtulli- 
 an, Origen y Clemens Alexandrinvs* Aujlin and 
 C ? oth. 
 
22 An Account of Genii, 
 
 others. Socrates himfelf in Plato s Theage fays, 
 by fome Divine Lot, I have a certain Damon 
 which has followed me from my Childhood, 
 as an Oracle ; and this is a Voice, which 
 when it happens, always diflwades the thing 
 I am about to do, but never prompts me to 
 do any thing : and if any of my Friends com- 
 municate any thing with me, and the Voice 
 is heard, it diflwades^ and is againft the doing 
 of it : And prefently after he relates how a 
 perfon loft his Life, for having defpifed the 
 command of his Damon, warning him not to 
 depart from him. Again, fpeaking to Alcihi- 
 ades, he fays, my Tutor, is Better, and Wi- 
 fer than you : And fpeaking concerning the 
 power of his Damon, e'en on other perfons 
 that ufed his Company and Converfation, 
 he fays, if it be grateful to my God, you 
 will profit much, and in a little time; if on 
 the contrary, not : And again, in his Apology, 
 he fays, going out of doors this Morning, 
 the fign of God did not oppofe me. 
 
 Many have been of opinion, that Socrates 
 had not only a perception of his Genius by 
 his fenfe of Hearing , but likewife by his 
 Sight and Feeling. So Afukius fays, he judg'd 
 Socrates perceived the fign of his Damon, not 
 tib.de Deo only by his Ears, but by his Eyes alfo; ber- 
 $ocr. caufe he affirmed, that often not a Voice, 
 but a divine Sign was prefented to him ; 
 which he was the more induced to believe, 
 for that it was fo common a thing with the 
 Pythagoreans to fee Damons, that they won- 
 dred if any Man faid he had (hen none. 
 Which Gift I impute to their great filence, 
 and their deep recefs of Mind ; for as Para- 
 tftfm With Others fay, Silence u the joy of a$ 
 
 Sprits, 
 
or Familiar Spirit*. i ] 
 
 Spirits. The Author of the fmall Tract, ei 
 titled, De proprii cujufque nati \D<ew 
 gatione, Printed at the end of the Tri 
 gicum, before mentioned, fey s the fame, ; 
 that Socrates both heard his Damon, and lav/ 
 him. And ftBorius, in his Dialogue dcM 
 Damonum, f^>'^ that Socrates affirms his Dxmon 
 often to havefpoke to him, who he fometimcs / j D ^ 
 law and touch'd. So again , Theocritus in m^oc^. 
 Plutarch, will have it, that a Viiion attended 
 him from his Childhood, guiding him in all 
 the actions of his Life, which Vifion going 
 before him, was a light in Affairs, where hu- 
 mane prudence could^ not reach; and that 
 the Spirit often fpoke to him, divinely go- 
 verning and infpiring his Intentions. 
 
 Notwithftanding the opinion of thefe Men, 
 and others, that Socrates had a perception of 
 his Genius by more fenfes than one, I fhall 
 only here infift on the perception he had of # 
 him by his fenfe df Hearing ; which in re- 
 gard it's fo well attefted by Plato and Xenc — 
 fbotty his Difciples ( who were envious Com- 
 petitors for Learning, if it maybe fo faid of 
 Philosophers, fo that they can no ways be fu- 
 fpefted for having combined together to im- 
 pofe on the World ) I wholly give credit to, 
 tho' I well know there always have been, and 
 ftill are fome Men in ithe World, who have 
 caveled at what is faid of Stcratts's Genius, as a 
 thing feigned • whofereafons I fhall no wexamine. 
 
 The learned Naudaus, in his laudable Work 
 above-mentioned, and the tyb. Chapter of it, 
 treating concerning the Genii afcrib'd to So- 
 re*, and others, as above, writes thus, According 
 to the Authority of all Authors, each of thefe 
 Ions may boaft of having been led into 
 C 4 Ter 
 
24. 
 
 £, de . 
 Sock* 
 
 €) 
 
 lAe my jr. 
 Miypt. 
 J a com- 
 pient in 
 Tbddm, 
 
 L. de 
 
 Anlm. fa 
 Dm* 
 
 or Familiar Spirits. 
 
 Temple of Glory and Immortality, by the 
 afliftance of ' fomt Genius , or Famllar Damon, 
 which was to them, as Apukius fays, a Angu- 
 lar Guide, a domeftick Infpe&or, an infe- 
 parablc Judge and Witnefs, a difapprover of 
 Evils, and an approver of Good ; but fince we 
 cannot maintain this Opinion, without aba- 
 ting much of thefe Mens Merit , and the Ob- 
 ligation we owe to their labours 3 by the means 
 of which, and not of thofe Damons and tutelary 
 Gods, fo many precious Relicks and Monu- 
 ments of their Learning are come to our 
 Knowledge , I think it very proper to pre- 
 fer ve the praife due to them, and to fliew by 
 the true Conftru&ion. that ought to be given 
 to this Converfation, how far thofe are out of 
 the way in their Imaginations, who perfwade 
 themfelves it was fuch as that of Angefs with 
 Holy Pesfons, or of Damons with Magicians ; 
 for to come as near to the Truth as we may, 
 we ought to obferve, that the Platonicks, ac- 
 cording to the Teftimcnies of Jamhlieus and 
 Fcxiu£ fuppos'd four forts of rational Animals, 
 under that they calTd the firft Being, or the 
 fir ft Good j who is the Prime Author, and 
 Mover of all things, i/i&. the Celeftial Gods, 
 crAngels, Damons that were Inferiors to them, 
 Herccs^nd theSouls of Men in general,and that 
 the chief Office and Duty of Damcnsybzing no 
 other (as ?roclmfoy$)\mt to concern themfelves 
 in the Affairs and Ccndud of the laft, and to 
 ferve theniasGuides andMediators towards the 
 Gods. Men have taken an cccafion from the 
 refemblance of thefe Actions, to thofe that 
 Souls exercife on their Bodies , to give thefe 
 fpmstimes the Name of Damws, and efpecial- 
 • fo to free themfelves from 
 
 the 
 
A i Account of Genii, 25 
 
 the Shivery and Tyranny of the matter, where 
 it were, inten d 3 th a the 
 
 Mittrell 1 ' ill their 1 
 culn no longer produce but Miracles, 
 
 like thole of Oaim 
 the true Senle according to which 
 JpttUim laid, that the Mind of Man, CVCm.L>ieDt* 
 i the Bo call d 1 i) 
 
 :!iat the Spirit of Man ferv d him 
 I Genius ; and the juft del I good 
 
 ration of the Soul n ; quali- 
 
 with the name of God, fmce cvn For- 
 (aid to this purr . in his 
 
 p that God has given us the Superior 
 faculty of our Spirit, as a Dccmon to guide us - y 
 and that he may rightly be call'd an Eudxmov, 
 that takes Wifdom, as a watch Tower to guide 
 him in all the Adions of his Life : which 
 might ferve us for a General folution to An- 
 all that is laid of the Familiarity and 
 iConveifatbn of certain Dxmons, with Socra- 
 iftotk , and others; if it were not 
 rather requiiite to fatisfie particular Objecti- 
 ons, that may be made againft each of them, 
 and to examine firft what we ought to be- 
 8 concerning the fo famous and renown'd 
 Dwwon of Socrates, no lefs celebrated by the 
 Authority of thofe that have giv'n us the 
 it, than by the great Diverfities of 
 ;ments that have been made of him ; fome 
 faying, that there may be fome likelihood of 
 :h for its being really fo; others, that it 
 1 meer Fiction of this Philofopher, or of 
 his two Difciples, X( . - , who as 
 
 v publifh'd the report of this Divine Affift- 
 9 that of the Oracles declaring him the 
 
 re 
 
z6 An Account of Genii, 
 
 fore us all the Dirt that envy or prejudice has 
 throwh on Socrates, and then goes on thus : But 
 fince I ftiould but expofe my felf to the laugh- 
 ter of all Men, to follow the licentioufnefs of 
 thefe dangerous Spirits , who fo freely (ham 
 the Authority of thefe two great Philofophers, 
 as alfb that of Afuleius, Maximus Tyrius, Cicero', 
 Plutarch, and almoft all the good Authors, to 
 fhew themfelves more fubtle and clear fighted 
 than others, by cruftiing to pieces this old I- 
 mage : I rather chufe to range my felf of their 
 fide that refpe& it ; fince I cannot perfwade 
 my felf, that fo great a number of Writers 
 would have leaded Socrates with fo many Prai- 
 X.7 Epkr. ^ or ca ^d him , as Martial did, the great 
 6%.sat.t. Old-man ; Perfius, die reverend Mafter ; VaU-* 
 L. de Deo rius Maximus , the Mind veiled with virile 
 Socra. Strength ; or finally, zsApukius, the Old-man of 
 Divine Wifdom, if he hadnotfignalized himfelf 
 by his Wifdom ; fo that we ought rather to ex- 
 cufe, than reprehend thofe, who do not judge 
 without reafon,that he had acquired it thro' the 
 favour, and Afliftance of fome Damon. Tho' 
 neverthelefs there be no lefs uncertainty con- 
 cerning the Explication of his Nature, than 
 of malice and calumny in the precedent Opi- 
 nion ; for Afukius would have it to be a God, 
 Latfantius and TertuUian a Devil ; Plato thought 
 he was invifible ; Apuleius, that he might alfo 
 be vifible; Plutarch, that it was a freezing on 
 the right or left fide, according to which So- 
 crates foretold a good or evil Event of the 
 thing undertaken ; Maximus Tyrius, that it was 
 £ remorfe of Confcience againft the prompt- 
 nefs and violence of his Natural Temper, 
 which was neither heard, nor feen, by which 
 Socrates w^s with-held, an4 hindred from do- 
 ing 
 
or Familiar Spirits. 17 
 
 ing fome evil d 1C was 
 
 the Stars that ra is Nativity ; dn,i I 
 
 Mv>. of Opinion, it Lin 
 
 imp bis Will chat prefcntcd it fclfto 1 
 
 without Council of his Difcourk 
 
 my icli, 1 believe it may be laid., conformably 
 
 enough to truth, that thi^ 
 
 SocrattS; which was to him a forefecr in un- 
 
 :ain things, a pre^admonifher in doubtli.l, 
 a guide in dangerous was nought bait the good 
 rule ofhisLife 5 thewifeConduct of his Actions, 
 ink of all his Virtues, that form'd 
 in him this Prudence; which may with Juftice 
 be calld the luftre and teafoning of all his Acti- 
 ons, the Eye that fee^ all, guides and orders all, 
 and in a WorjJ, the Art of Life, as Phyfick is 
 the Art of Health. So that there is much 
 more feeming ground to believe, that the Soul 
 of this Philosopher , purifyed from its violent 
 Paflions, and enriched with all kinds of Vermes, 
 was the true Daemon of his Condud j than to 
 imagine, that he entangled himfelf with Illu- 
 fions,' and Vbanumes, gave credit to them, or 
 follow'd their Counfels; being a thing whol- 
 ly abfurd , which Plutarch feems to have a 
 mind to root out of our Fancies, when he fays 
 in the Book he has compos' d concerning this 
 
 mop, that Socfates did not defpife Celeftial 
 things, as the Athenians would perfwade him 
 at his Condemnation, though it be very true, 
 that many Apparitions, Fables and Superflu- 
 ous things being crept into the Philofophy of 
 Vjthagorasy and his Difc which rendered 
 
 it wholly ridiculous and con >le, he did 
 
 what he could to manage it with prudenc 
 and to clear it of all thefc Tal to be- 
 
 •e of it but what | unable ; 
 
2 S or Familiar Spirits. 
 
 and beneath, having folv'd fome difficulties 
 to be met with concerning the Damon of So- 
 cratus y he adds, but befide that this would be 
 a too manifeft interfering with the Precept 
 of Horace. 
 
 Fo ^ 9 * Nee Deus Inter/it, ntfi dignus vindice nodus. 
 Incident ■ 
 
 to refer the Predictions of Socrates, and the. 
 Counfel he gave his Friends, to fome Divi- 
 nity, we may more reafonably fay, that as he 
 was wholly carried to moral A&ions, fo he 
 had particularly confidered all the accidents 
 that happen'd to Men, and that the leaft thing 
 made him forefee and judge of the future. 
 This is what Naudaus has writ concerning the 
 Damon of Socrates, 
 FfekJom. Maraviglia writes, that Socrates being who- 
 vtt.Differ. jy ta k en U p j n giving Moral Precepts , afcri- 
 1U bed all to a Genius , thinking thereby to give 
 
 weight to his profitable Arguments, which he 
 every where ufed for Inftru&ion; well know- 
 ing what authority a Man carries, who is be- 
 lieved to give his Inftru&ions, by the dire- 
 &ibn of a Divine Afflatus : Hence though 
 Vlutarch and Apuleius believed Socrates 's Genius 
 was a true Daemon, which by reafon of his 
 moft pure and calm mind, convers'd with 
 him from his Infancy, yet nothing evinces it 
 to be ought but the natural Subtilty , Sagacity, 
 Reafon and Prudence of his Mind, cultiva- 
 ted by Meditation and Practice, which as a 
 right * AiBamm admonifht and propofed to him 
 things to be rightly done, and judged well of 
 Futurities : for its reafon, which continually 
 whifpers unto us what is to be hopd for, or 
 
 feared. 
 
An Account of Genii, 2 9 
 
 feared, and that is wont to be called our Ge- 
 nius, and Inward Voice always fpeaking to 
 us, without having need of a feparate Gw/w. 
 And Timarcus , in Plutacch, who went into 
 Trofhonluss Cave to enquire after the truth of 
 Socr. whs, could receive nothing more 
 
 probable, but thofe Genii were portions of the 
 Mind, feated about the head of Man, as be- 
 ing naturally eadow'd with a greater Wifdom. 
 
 The Learned Anton. Van Dale, M. D. in his ^iffeft. r. 
 lift Edition of his Book of Oracles, rejeds thc c# I# 
 Damon of Socrates thus: What have not the 
 Ancient Pagans faid concerning the Damon of 
 Socrates ? what not even the Christians ? but 
 from what Men of Authority does it appear 
 that Socrates ever had fuch a Familiar Damvn ? 
 fince all of them ought to have had it from 
 the mouth of Socrates, or of the Socraticks y 
 Cherepben, and others, to whom Socrates had 
 told it. And after having exploded what the 
 Oracle is faid to have deliver'd of Socrates, 
 viz,, that he was the Wifeft of Men, he con- 
 cludes the Chapter thus : But truly thofe things 
 which were fo rafhly believed, and delivered 
 by fo many, both Chriftians and Pagans, con- 
 cerning his Damon, which is teftified only by 
 himfelf (for fo he boafts of himfelf in Plato's 
 Dialogue Entitled, Theage, and others of his Dif- 
 ciples forfooth ) carry the fame, or rather 
 the like (hew of Truth; for, who may not as 
 well believe Pythagoras ? who, as Laertius te- 
 ftities from others, faid he was firft v£tbali- 
 its, then Euvhorbus^ then Hermotimns, then 
 •bus, a Fifnerman of Delos, before he was, 
 in the laft place, P , for the Reafons 
 
 and Arguments of Socrates concerning his Da- 
 mon, in Plato, carry the lime w 
 
3 o An Account of Genii, 
 
 Nifl. def. Monjleur Le Loyer delivers himfelf in a diffe^ 
 Spetlres. rent wa y concerning the Damon of Socrates, 
 • 9* c - J • writing thus : Do we not find that the Idola- 
 trous Egyptians believed there were Genii, who 
 admonimed Men committed to their Care 
 and Government, by a well form'd and ar- 
 ticulate Voice : and from whom had they this , 
 but from the Hebrews ? Thofe that examine the 
 Do&rine of the Egyptians, and their Priefts, 
 know that they are but the 'Hebrews Apes, 
 tho' concealing as much as poffible their Au- 
 thors, and thole whofe Dodxine they follow ; 
 which they do with fuch an affe&ed diffimu- 
 Iation, that he that does not look near to 
 thern^ fhall never be able to difcover the tra- 
 ces and footfteps of thefe Thieves. They had 
 learnt that the Hebrews, by a fecret Traditi- 
 on, held their Patriarchs had Angels which 
 i guarded them., and that the Patriarch Jacob 
 had not concealed his having an Angel, which 
 had preferved him in all places where he had 
 been; they held alfo that thefe Angels Invifi- 
 bly admonifht the faid Patriarchs , and that 
 their Voice was heard. 
 
 From this Hebrew Tradition and Do&rine, 
 the Egyptians forged their Genii, confounding 
 them with the Angels, tho' the Genii are but 
 Damons, and gave them a Voice by which 
 they advertized Men : and I certainly be- 
 lieve, that from the Egyptians, Plato drew and 
 took the Genius or Damon of Sacrates, which 
 he makes Invifible, and to be heard Speaking, 
 and forming fome Voice. And tho Plato, imi- 
 tating in this the Egyptians, feems to fey, that 
 the Genius which governed and guided Socra- 
 a good Damon and Genius, yet I take 
 him but for a Devil, which led Socrates 
 
 to 
 
or Familiar Spirits* 31 
 
 to an unhappy Death. The fame Le Loyer, 
 
 in his faid Book, fays he concludes with' fe- Cap. 17. 
 
 vera I Dcxftors of the Church . that Socrates 
 
 was a Magician, becauie he uled Divination. 
 
 Now, to conlider what thefc Authors have 
 
 faid, concerning the G mitts of Socrates, we 
 
 gn thofe that deal the moft mildly 
 
 with him, as NutUaus and Msraviglia, deny 
 
 ;any Voice coming to him from without, 
 
 which the words in Plato plainly and naturally 
 
 import he had. And I believe it muft be 
 
 granted me, that the main ground thefe Men, 
 
 and others of the fame Opinion go upon, is, 
 
 that not having had any experience of any 
 
 , fuch thing in themfelves, and not being fully 
 
 convinced, that any other Perfon has, not- 
 
 withftanding the Teftimonies of Men in all 
 
 , Ages, and the Inftances I fhall give, they are 
 
 ; uneafie to yield the Point, even in the Cafe 
 
 1 of Socrates. And I muft here fay, I have hun- 
 
 \ dreds of times, feen, heard, and convers'd 
 
 \ with thofe they call Genii, Angels, Spirits, or 
 
 t Damons, appearing to me inhumane Shapes; 
 
 k of which I fhall give fome Relation beneath, 
 
 ' befide the Experiences of many other Perfons, 
 
 I known to me, and now living, in the fame 
 
 kind ; whom oppofers, (notwithftanding any 
 
 i relu&ancy ) muft give me leave to believe to 
 
 be Men of as found Senfe as themfelves. 
 
 When fuch Perfons of an over cautious be- 
 1 lief, meet with any thing in Hiftory, or hear 
 fomething related in this kind, we find they 
 proceed two ways ; either being fomewhat 
 I tender of the Authority fuch things arc de- 
 liver d by, they excogitate various Explicati- 
 I ons of the Fad, as each Man's Fancy fug- 
 I gefts to him ^ fo that they will allow fome- 
 
 what 
 
Tfi or familiar Spirits. 
 
 what of Truth in it, after the way they ex^ 
 plain it j as we find in the Cafe of Socrates, 
 NaudauS) and Maraviglia have done ; which 
 is like the Complement young Philofophers 
 have been taught to pay to Arlftotk, in di- 
 ftinguifhing his Text, when it has feem'd to 
 make againft them ; or they flatly deny it, 
 and explode it as a Fable, with Dr. Van Dale, 
 Gallaus, and many others ; as any Man may 
 eafily do of any Hiftorical Fad, however at- 
 tefted (fince it will not bear a demonftrative 
 proof) and boldjy cry out, Affirmant} Incumbit 
 frobatio. 
 
 It was a laudable Undertaking of Nana 1 tens, 
 to write an Apology for all the Great Men 
 accufed of Magick by fome narrow Under- 
 ftandings ; and which, I think, he has gene- 
 rally well performed ; But as to his way of 
 Apologizing for the Men above-mentioned, 
 I cannot fee how it fhould abate of their 
 Merit, or of the Obligation we have to them, 
 for the Works they have left us (as he feems 
 to think it would ) tho' they had receiv'd a 
 good part of their Knowledge from the Sug- 
 geftion of Intelle&ual Beings ; for the World 
 has been long under a Miftake, if prophetick 
 Learning (which befide what has been imme- 
 diately infpir'd from the prime Caufe, Men 
 may have fometimes had by a fuggeftion from 
 Intelligences) be not of as great a Merit, and 
 has not laid as great Obligations on Mankind, 
 as any excogitated by Humane Wit; and we 
 are as well owing to the prime Caufe for 
 what we deliver by our ordinary Faculties, 
 as for what in this extraordinary way. 
 
 Again, Thb ? the primary end of good An\ 
 gt!s> in directing Mankind, be in things re- 
 lating 
 
or Familiar Spirits. ^ 
 
 latingto their eternal Salvation ; yet I know not 
 why they may notfometimes, inlpirc or openly 
 dired them in humane Studies, and in thin 
 relating to humane Life, lo they arc 
 tendency ; as I tind not but the knowledge of 
 Socrates y and that of others, whom I fhall men- 
 tion beneath were ; tho' that fome have had 
 Knowledge infpifd them by Evil Spirits : its 
 what Divines generally teach : Neither fhall 
 1 here take upon me to maintain, that the 
 Genii which attended fome of the Perfons a- 
 bove mentioned by Naudaus ( if they had 
 
 ) were of the better fort. 
 There is one thing I (hall note in Nr.HrUw's 
 
 >unt of the lXvmon of Socrates, -viz,. Where 
 he tells us> Tlutarch faid it was a Sneezing on 
 the right or left fide, according to which, 
 Socrates foretold a good or evil event to the 
 thing undertaken. -Now, tho > Tlutarch , in 
 his Academical way of Writing, in his Tra<5t 
 of SocratesS Damon, introduces one Toljmnis, 
 who fet forth this Opinion, viz* that Socrates 
 was guided in his judgment by a Sneezing, 
 happening to himfelf, or fome ftander by, 
 yet I fee no colour of reafon, why this opi- 
 nion fliould be fathered upon Tlutarch himfelf, 
 more than others there fet forth. Mr. Bogatt, 
 tho' otherwife a 'learned Man, in his additi- 
 ons to Mr. Roufss Archeologia Attica, feems to 
 me a little over-comical in fporting with So- /.. 7 , g e ^ 
 crates, and his Genius, faying, Socrates ( as £- 2. *• *, 
 mun:te nans as he was) had fo little Senfe him- 
 felf, as to fetch advice himfelf from another 
 mans ]\ofe, and to make a Sneeze fervc in- 
 id of a Genius, or Dkm<miw#> to tell him 
 
 Good and the Bad, &c. but all men are 
 not admirers of Pedantick Railerv. 
 
 D To 
 
24 An Account of Genii, 
 
 To come to Maraviglia, we find he will 
 have it, according to his prejudice, that So- 
 trattss Genius was only his pretence to gain 
 authority to the Do&rine he delivered • tho' 
 ftill he allows fcpmewhat extraordinary in him, 
 that may be call'd his Genius , viz,, the won- 
 derful Sagacity of his Mind, cultivated by a 
 long Meditation, which might in a particular 
 manner have dire&ed his Judgment, as to 
 prefent and future things. But I think this 
 fufpition of Socrates's defign in his Ganius 
 is poorly grounded , fince it no way appears 
 that ever Socrates imputed the Do&rine he de- 
 livered to the Suggeftion of his Genius, as JVh- 
 ma and others did, but only his being with- 
 held by him, from doing fome A&ions which 
 would have prov'd prejudicial to him. 
 
 As for Dr. Van Dale, he allows Socrates no 
 more than other Men, and wholly rejects his 
 Genius, as not being well attefted, and char- 
 ges Chriftians and Pagans for having over 
 rafhly believ'd, and deliver U as a truth the 
 Story concerning him. 
 
 Now as to this (with reverence to the 
 Learning of fb great a Man) I mull take 
 freedom to fay, it feems to me he has over- 
 done the matter in this cafe, by preffing 
 things too far; as I conceive he has in feveral 
 other parts of his Works : for as to his reje<5Hng 
 the testimonies of Xenophon and Plato, as not 
 worth minding , I believe, by unprejudiced 
 Readers they maybe look'd upon asunexcepti- 
 onable Teftimonies in that matter, as any two 
 Men now living on the face of the Earth ; for 
 what they fhall deliver by hear-fay , if we 
 fhall be led by fufpicions, and remote poffibi- 
 lities of Fraud, and contrivance of fuch Men, 
 
 all 
 

 or Familiar Spirits. 3 5 
 
 all htftorica! truth faM be eluded, when it 
 
 confifts not with 1 Mar or 
 
 'mit it. \ I : what he fur- 
 ther urges, that it" we 1 ' boaft 
 ( as he c ills it ) ot 
 
 well beKeVc who fai ft 
 
 *.yfjbalides y then / he 
 
 came to be Pythagoras; I think t 
 dlfparity iii the cafe; for, as to Divine Voi 
 
 }, it- no more than what all t1 
 Andent Prophets teftified, befi 
 find recorded of theai in all ( hriftian and 
 Pagah ffiftories, nor are living Teftimoni 
 wanting: where ther, it> well 
 
 known how all the learned h a 
 the Pythagorean Tranfoiygication : concerning 
 which the very learned Joan. Reucblin write 
 thus. The Pythagorean Metemffycofis fignify*d Cab.L a. 
 nothing among the truly learned, but a fimi- 
 lirude of notions and itudies, which were 
 formerly in fome Men, and afterwards (prong 
 up again in others : and fo it was formerly 
 faid, that Eupborbus was reborn in Pythagoras^ 
 becaufe that warlike Valour which was'cele- 
 brated in the Trojan Eupborbus, fome way ap- 
 
 })ear'd again in Pythagoras, by reafon of r . 
 ove he bore to the Athlete, or thofe that 
 gave themfelves to manlike exerciles, Plclnus In £* 
 alfo teftifies the fame, affirming, that the 
 Tranfmigration alfo, as it refpccls Brutes and 
 Men, according to the fenfe of all the learn- 
 ed Platonicks ( except Phtinus ) imported od 
 that as affefts of Brutes became habituated 
 Men, Man feem'd to have pall into th 
 Natures. But if Dr./:.?/ D.iU will have 
 that Pythagoras declared this as a tfbth, in a 
 litteral fenfe: when he ftiall produce f . • 
 
 D 2 ethers, 
 
3<5 An Account of Genii, 
 
 others, who have declared the likeexperiencs 
 of a Transmigration in themfelves, as I have 
 given inftances backing what is faid of Socrates, 
 we may allow it a like motive of credibility. 
 
 L it Orac. And if the opinion of Origen ( whom the Dr. 
 
 Dhjcrt. i. praifes as more difcreet in his opinion concer- 
 
 c - -• ning the Pagan Oracles, than the other primi- 
 tive Fathers) weighs any thing with him, he 
 will find him pretty fmart againft thofe that 
 reje<9t the Genius of Socrates, where he fays ; 
 
 tJs.t.6. Nor w *^ t h ere ever be wanting calumny to the 
 uncandid, who have a malicious fenfe even of 
 the beft of Men., fince they make a fport even 
 of the Genius of Socrates, as a thing feign'd. 
 
 Since I have intimated it above , I fliall 
 here give a farther inftance, or two, of. this 
 learned Perfons over-arguing himfelf, as I con- 
 ceive , in the Third Chapter of his Firft 
 D/JJlrtation, treating of the Origen of Oracles y 
 where he writes againit the Impofture of the 
 Gentiles in that kind, he charges them for ha- 
 ving contrived generally the feats of their 
 Oracles on Mountains , where were Caves 
 and Subterraneous Vaults, partly made by 
 • Nature, partly by Art, for carrying on their 
 Cheats ; and that none but Kings, Princes, 
 and Great Men, confeious of the Cheat, were 
 admitted to confult them. Now, if any of 
 the Gentiles, who had a belief in their Oracles, 
 as I think itbeyond difpute, that many, even of 
 the moll learned of them, had ; nay, if they 
 knew them to beCheats^as fome thought them 
 o be, would they not prefently reply, that a 
 Mountain was made choice of for Mofes to~ 
 receive the Law of God, and that no Man 
 finder pain of Death, was to approach the 
 ^Mountain but himfeif and A*t<m ( and like- 
 wife 
 
or Familiar Spirits. 37 
 
 wife that the Jews kept their S 
 rum altogether as pi i id as liable to a fuf- 
 
 picion of a Cheats and admitted none bill the 
 Prince,the Senate,or feme great Perfon to con- 
 fult the Oracle of Urim and Tbummkn ; and the 
 High-Prieft only faw the fign of God in the 
 Breftplate, directing an Anfwer, as the learn- 
 ed Joan.Leufden has fet forth in his Thilologrts I 
 bro mixxus. So that we find the force of this Ar- 
 gument wholly evacuated j it prcflwg equally • 
 on both fides. And I am lorry I muft fay it, F 
 find too many Arguments made ufeof by fome 
 Writers, againft the Religion of the Gentiles, 
 which fall indirectly, 1 will not fay defignedl 
 on all Religion. 
 
 Again, the faid Author, in his Trad De ch. t„ 
 Divination* IiololatricA, after having told us of 
 the Superftitious Pra&ice of the Gentiles, in dri- ■ 
 
 ving away the Lemur es with a noife of Brafs, 
 adds- Thofe that will believe thefe things, 
 may as well believe what Tlmy writes, w*.^,-^^ 
 Above all things that have ever been heard of, 
 is the prodigy happening in our Time, by a 
 ruine in the Marrwine Territories, where the 
 Olive-field of Veftitts Marcellus, a chief Perfon 
 of the Equeftral Order, paft over the wh< 
 common Road, and on the contrary, Plow a 
 Lands came thence into the Olive-field, 
 this feeind very ftrange to Vlinj ( who, t 
 .an admirer of great things, and a Man pxc 
 lently qualified for recording hiftorica ? 
 was never lookt upon by the learn, 
 ligent enquirer into caufes ) and wholly 
 credible to the Author; dip 1 I (think it no 
 fuch extraordinary Vhjenomcnon i 
 there being feveral Initances to I s 
 the like kind, as well within our 
 ?lfewiv;re< P $ 
 
■ 
 
 
 3 8 An Account of Genii, 
 
 Stow tell us, in his Summary, that An. 1582, 
 Jew. the i %th at Hermitage 'm Dor cetjhire, a piece 
 of Ground of three Acres, remov'd from its 
 place, and was carryed over another Clofe* 
 where Alders and Willows grew, the fpace of 
 forty Rods, or Perches, and flopt up the High- 
 way that leads to Cirne, a Market-Town, and 
 yet the Hedges it was inclos'd with, inclofe it 
 rtill., and the Trees Hand bolt upright, and 
 the place where the Ground was before is left 
 a Pit. So An. ipi. Marchy-hill y in the Eaft 
 part of Herefora'jhire, with a roaring noife re- 
 moved it felf from the place where it flood, 
 and for three days together travell'd from its 
 old Seat. It began firft to remove Febr. the 
 ijth being Saturday, at Six of the clock in fhe 
 Evening, and \>y Seven of the clock the next 
 Morning, it had gone forty Paces, carrying 
 with it Sheep in their Folds, Hedge-rows and 
 Trees, whereof fome were overturn d , and 
 fome that flood upon the Plain , are firmly 
 growing upon the Hill , thofe that were Eaft 
 were turn a Weft, and thofe in the Weft, were 
 fet in the Eaft : In this remove it overthrew 
 Kippaftvn-Cbuffely and turn'd two High-ways 
 near an hundred Yards from their old Courfe. 
 The Ground that thus removed was about 26 
 Acres ; which opening it felf with Rocks 
 and all, bore the Earth before it 400 Yards 
 fpacc, without any flay, leaving Pafturage in 
 the place of die Tillage, and the Tillage over- 
 fpread with Pafturage ; at laft over- whelming 
 its lower parts it mounted to an Hill of twelve 
 Fathoms high, and fo relied after three Days. 
 travel. More inftanccs may be giv'n of the, 
 tunc Nature, this; being wrought by that kind 
 of Earthgniakcs, wo i#ii BrsjU, or Brafmaii^s, 
 
or Familiar Spirits. 3 p 
 
 from &*£* ftrvcoy bullio, *vi afius ejiclo , which 
 raife, and protrude the Earth, many Ilia: 
 having been io caft up from the bottom 
 the Sea on a Hidden. As for the Plough'd 
 Lands coming in the place of the Olive- held, 
 we may eafily conceive this to have happen d 
 by a Gyrative motion of that piece of land 
 following upon the protrulion from the deep. 
 
 I intimate thefe things only to caution 
 Men not to be over hafty in rejecting things 
 that may feem Strange, and do not prefently 
 fall within their Comprehenfion ; and that in. 
 oppofing Adverfaries they ufe due Circum- 
 fpettion in attending to the valt extent of the 
 Power of Nature, and the various Manifcita- 
 tions of God in Men, many things being evi- 
 dent to fome Perfons , which to others feeni 
 wholly incredible. 
 
 In the laft place ; as for the Suggeftions of 
 Monfieur le Loyer, viz. that Plato had his Noti- 
 on of Socratcs's Genius from the Egyptians, &c. 
 I think them altogether groundless, fince Py- 
 thagoras, who liv'd before Socrates, is averr'd 
 to have made his great Proficiency in Lear- 
 ning from his Converfe with Spirits, and fince 
 it was fo ufual a thing for the Pythagoreans to 
 fee Spirits , as Apuleius acquaints us. And 
 why mult it be an evil Genius, bringing Seer^r 
 tes to an unhappy end ? If we believe Plato, 
 we find Socrates did not think it fb , but oa 
 the contrary was defirous to die ; and I think 
 no confidering Man, who has liv d an upright 
 Life, would think it an unhappy thing to be 
 
 ^d from the grievances of decrepit Al 
 Socrates, according to the loweft Computati- 
 on, being 70 Yeas of Age when he died ; S 
 s 80, others 90. And as for his being 
 D 4 * 
 
40 M Account of Genii, 
 
 a Magician, this need not to have been feign'd 
 to procure him a Genius, fince his Damon isfaid 
 to have attended him from his Infancy. And 
 fo much concerning the Genius of Socrates. 
 
 I fhall now proceed to give an Account 
 from Naudavs, of the Genii afcrib'd to the o- 
 ther Men before-mentioned by him. As for 
 the Genim of Arifioth j he thinks it a Jeft in 
 thofe Men that have afcrib'd one to him ; it 
 being manifeft, according to all his Interpre- 
 ters^ that he never admitted other Intelligences, 
 but thofe he aflign'd as movers to each Sphere 
 of the Heavens, rejecting all other kinds of 
 Damons, fo ftanding firm to his Principles,, and 
 not admitting any things that was not known 
 to him, either by Motion or Operation : He 
 likewife referring all that is wont to be afcrib'd 
 to Damons, to Nature, that is , to the Pro^ 
 perties of Natural things j to Humours, and 
 Temperaments of Animals, to the Nature of 
 Places, and to their Vapours and Exhalations, 
 leaving nothing to do for thefe Subftances. 
 And after Naudam has giv'n feveral Reafons 
 * againft Ariftotles admitting of Damons , he 
 adds, I think, one probable Argument may be 
 drawn from his Book concerning Divination 
 by Dreams, where, to fliew that there is no- 
 thing Supernatural in them ; he fays, but be- 
 caufe fome' Animals likewife Dream, certain- 
 ly Dreams are not fent from God,, nor caus'd 
 by him , but muft b6 Damonkal, fince Nature 
 is Damonkal, not Divine. And though it be 
 greatly controverted among Interpreters and 
 in em- Commentators , in what Senfe we muft ex- 
 ™mhu P^ n t ^ s fylfot ^ v ' n by Arijtotle to Nature ; 
 In c. ig a it feems Lecnicus has better hit on it than the 
 Mvm. others^ and that the L^^rncd Char$enUriH$> 
 
or Familiar Spirits. 41 
 
 found the whole Energy of thisPhrai 
 otic would (hew by it, that 
 that >und in Nature weilordci 
 
 tie Conversion of the Celefti- 
 al Orbs, which may fenre to explain all thofc 
 things, for which others have recourfe to / 
 mom ^ by the means of which Explication he 
 ly anfwer the fole Reafon, giv'n by 
 ms> for eftablifhing Damons according to z - de Tn ~ 
 trine of Arift#le. ^J 
 
 In rc 2 therefore to the Genius of /;V- ' ' 
 
 ftotL, aicrib d to him by fome Perfons ; I fhail 
 let v. . hat Piccolomini and Cafalfinus have 
 
 writ concerning his Opinion, as to the Exi- 
 gence of Damons , the former contending 
 againlt his Admillion" of them, the latter for it, 
 (hall fubjoyn my own Senle in the Matter. 
 Ticcclorr.hu Rates the cafe, whether Arijtotk l dc fe. 
 thought there were Damons, and concludes in * ?/f. Dm 
 the Negative, writing as follows: The word ?* ri f- 
 
 raken , either metaphorically, 
 or propcily, if metaphorically , Arijtotk m 
 be allow'd to have granted Damons , he faying, 2 7ty. lot, 
 that Xenocrates affirms him to be an E. l >- 
 
 who has a ftudious Mind ; for thisis to e 
 Man dn EuJamon; ib we may al£ ithj 
 
 , that the Mind coming froh 
 and governing a Man, is i. : in 
 
 his Book of Divination b) 
 That Dreams are not ft 
 
 1 Natur;. 
 iritimati > 
 
 becaufe \i I 
 
 ch things a: 
 l 
 
f 
 
 ^i An Account of Genii, 
 
 the Mind leading us, we may fay with Arijh- 
 */e, that two Damons are born and live with us, 
 viz,. Reafon, and the fenfual Appetite : and 
 he that is led by right Reafon, is led by a good 
 Damon , and he that is led by Anger, or Con- 
 cupifcence is carryed away by an evil Damon ; 
 but the doubt is concerning a Damon properly 
 taken, whether it be a Damon by its Nature, 
 or a foregin Damon : the former of which may 
 be aptly enough defin'd to be, An Animal having 
 a reafon, and understanding fuperior to Man y ujing 
 afubtle body , and mediating betwixt God and 
 Man ; the latter is the Soul of a Man, depar- 
 ted this Life, being freed from the grofs Body, 
 and ufing a fubtle vehicle. And in this Senfe 
 Arifioth did not think $here were Damons ; 
 not Damms by Nature , Firft, becaufe as he 
 profeft to explain all particular degrees of 
 things, to fet forth a>compleat Philofophy, he 
 no where fpeaks of Damons. Secondly, in his 
 Tclt. 66. third Book of the Soul , he plainly reje&s 
 them, fetting forth, that no Animal can confift 
 either of Air, or Fire, or any other fimple Bo- 
 dy j though he makes particular mention of 
 Air and Fire, becaufe the Academicks thought 
 the Bodies of Damons to be aiery, and in fome 
 fort fiery. But to pafs by many other Paffages 
 of Ariflotk againft Damons, he thinks this a 
 moft firm Reafon , That there is nothing in 
 the Univerfe in vain, fpeaking of the Degrees 
 2nd Species of things ; whereas if there were 
 Damons, they would be of no ufe, according 
 to Arifiotle, which hence appears, becaufe all 
 thofe things which are commonly judgd 
 Works of Damons, are afcrib'd by him to o- 
 ther Caufesj never any to Damons : For thofe 
 things whicl) excited the ancient Philofophers 
 i to 
 
 ■ 
 
 H 
 
 I 
 
or Familiar Spirits. 45 
 
 to excogitate Demons, were chicHy DiviiuuU 
 
 , which Arifiotlt afcrib'd to \ 
 tore inds of Furies or Rapturi 
 
 which he attributes to a various temperamtnfl 
 Melancholy \ the Anlwers of Oracles, which 
 he 1 erty of certain Steams pro- 
 
 &om tl :ies of the Earth ; the 
 
 a \ die by an ignorant Perfon, 
 
 which Ariflfitk likewiie cefen to Melancholy : 
 
 efore Philofophers are raisM by 
 
 W( ks to the fearch of Caufes, and ArifiotU 
 
 ib'd all thofe Works to other Caufes., and 
 not to Djtmmu we gather, he thought there 
 
 e none. And io as to I Damons, or 
 
 the Souls of Men feparatcd from the Body, 
 Arifiotle held there were none : For in his Se- 
 cond Book of the Soul, he fays, there is no Text 26. 
 Soul without the Body : And in the Seventh 
 of his Metaphyjicksy he fays, there is no Man 
 without Flefti and Bones : And in his Second 
 Book of the Generation of Animals, he fays* Cap. 13. 
 there is no Inftrument without a Faculty, notf 
 an organical Faculty without an Inftrument : 
 \o\v, the Soul of Man is organical, &c. 
 
 Cafalfinus, after having quoted Plate, in-L.deln- 
 troducing Socrates, concluding againft his Ca- ve ft; D£m - 
 lumniators, who charg'd him of admitting net er ^' ca ^' 
 Gods, that he that grants there are Damonial 
 Works, of neceffity admits Damons , wliicbi 
 are either Gods, or Sons of Gods, in his Se- 
 venth Chapter he writes thus : We may ga4 
 ther in Arifictle, that there are Damons, by 
 that Argument by which Socrates gather'd 
 there were. He that alFcrts there are D*mo± 
 ' frks, is compcld of neceffity to coil» 
 
 , there are Damons. Arljhtle afterts, there 
 arc Damonical IWrks, viz,. Dreams and Nature; 
 
 there- 
 
44 An Account of Genii, 
 
 therefore of Neceffity he muft confefs there 
 are Demons, whence they are fo denominated. 
 And the Philofopher feems to have under- 
 flood that middle Nature betwixt God and 
 Mortal things, mention'd before by us, to be 
 a Damon ; for when he had deny'd Dreams to 
 be fent by God, (as fome thought they were) 
 becaufe they happen not only to the wifeft of 
 Men, but indifferently to Idiots y and fome 
 other Animals ; yet he fays Dreams are D*~ 
 montcal $ becaufe Nature is Damonical, not Di- 
 vine j tho' therefore fomewhat Divine be con- 
 tain'd in Nature, yet it does not merit the 
 Name of Divine, but Dammkal, becaufe it 
 Follows the Wifdom of an Intelligence, whence 
 it's rendred admirable, even in the leaft things, 
 and Dreams are Damonical^ by reafon of the 
 wonderful force of the Imagination. 
 
 Now, thefe two Authors confider'd, I think 
 it may be agreed, that Arlfiotle did not admit 
 a" Damon properly taken, as Ph'colomlnl has fet 
 forth ; but he admitted the Fads commonly 
 afcrib'd to Damons, which he accounted for 
 from other Caufes ; as we find by what is 
 quoted from Charpentarlm, by Naudaus, accor- 
 ding to which (as Naudaus fays) Cafalfmms 
 fole reafon for eftablifhing of Damons, accor- 
 ding to Arifiotle \ Do&rine, may be folv'd. 
 Yet however, iince Arifiotle admits the Fa&s 
 commonly afcrib'd to Damons, I fee not why 
 he may not properly enough be faid to have 
 had a Genius, tho' it may be explain' d by an 
 IntelleBus Agens, coming from without, or by 
 an orderly influx from the Intelligences that 
 move the Heav ns, he having a mind to fet up 
 for himfelf, by an hypothecs of his own, con- 
 trary to that o[ Plato reeeiv'd before, and 
 
or Familiar Spirits. 45 
 
 which is more confonant to Chriftianity, 
 Nor can I think Ariftottis fo plaufible for 
 folving Phenomena, tho' it may more gratify 
 the Humour of fome Perfons. In reference 
 to Ariftotlcs Genius, I may add what Rhodigi- Le [}. An- 
 nus writes, viz. That, among the Ancients, r/j./.-*-«- * ; 
 VUto had the Symbol of Divine given him, 
 and Ariftotk of Damonical^ the reafon why 
 AriftotU was fo ftil'd, feems to be, that he 
 chiefly treated of natural things, the confide- 
 ration of which lies, in a manner, in the fub- 
 lunary World, where they thought Damons 
 had their abode : But Vlato railing himfelf 
 higher, being addi<5ted to the Contemplation 
 of Intelligible Beings, got him a more emi- 
 nent guide of Life, and defpifing thofe things 
 which others admir'd, even to a Madnefs, he 
 ftrove with all his force to bring that which 
 is Divine in us, to that Divine Being which 
 only is truly fo, whence he got his name of 
 Divine. 
 
 Naudausy after he has reje&ed the Genius of 
 Arijtotley proceeds to the others 3 but firft tells 
 us, That what all the VhtonUh have fet forth 
 concerning Damons and J-Ltgick y can neither 
 be prov'd by Reafon nor Experience ; and as 
 for the Realon they draw from many Effe&s, 
 which they fay muft ncceflarily be referrd to 
 thefe Caufes, before he obliges himfelf to 
 receive it, he firft wifties they would well fa* 
 tiify Pomponatiusy Cardan ^ and Bemardns Mir an* 
 dulanusy who fhew, pertinently enough, that; 
 its better to have recourfe to the Proots of out 
 Religion, to believe Angels and Damons, thun 
 to that heap of Experiences, of which a vea- 
 fon may be rendred by the Principles of Na- 
 tural Philofophy. After which he lays, We 
 
 ought 
 

 46 An Account of Gtm\ y 
 
 ought no longer to make doubt, but all that 
 is laid of the Genii of Vhtinus, Vorphyrius, and 
 Jambticusy ought to be referred to what he has 
 iaid before concerning the Damon of Socrates. 
 
 To this I reply 3 that even fetting by the 
 Proofs of our Religion for Angels and Damons, 
 I fee not but as for folving the Experiences 
 he Ipeaks of, by natural Principled, Arifiotles 
 Hypothefis of Intelligences moving the Heavens, 
 4s altogether as precarious, and lefs fatisfa&ory 
 than the other, us'd by ottjers of the Gentiles : 
 And as for his reserving what is faid of the 
 \ Genii of the three Philofophers before-menti- 
 
 on d, to what he has faid of the Genius of So- 
 crates, I think I have fhewn above, that he 
 lias not validly refuted his Damon. 
 \ As to the Genius of Vlotinus ; Porphyrins his 
 
 \ Scholar, who has writ his Life, which is 
 \ prefixed to Vlotinus s Works, fet forth with 
 \ ^Commentaries, by Ficinus, fays thus in it : 
 \ " An Egyptian Prieft coming to Rome, and be- 
 cc ing foon made known, by a Friend of his, 
 cc to Vlotinus., and having a defire to fhew a 
 cc Specimen of his Wifdom at Rome, perfwa- 
 64 ded Vlotinus to go along with him, and he 
 cc would prefently /hew him his Damon, or 
 '" Familiar Spirit, whom Vlotinus readily obey'd. 
 cc The Invocation of the Damon was made in 
 the Temple of Ifis \ for ^Vlotinus faid, this 
 was the fole place in Rome] which the 
 Egyptian found pure ; But when the Damon 
 was calFd to prefent himfelf to his view, 
 ci inftead of a Damon, a Gad .appeaj'd, which 
 * c was not of the Species of Damons ; the 
 Cf Egyptian thereupon thus prefently cry'd out, 
 u Tew are b*"PV>y, O Plotinus ! who hive a 
 
 a 
 
 |CC 
 
 "for your Da 
 
 W 
 
 God 
 
 mon, and have not light on a Guide 
 
 € 
 
or Famliiar Spirits 47 
 
 €C of an Inferior kind. Plotinus therefore having 
 a Familiar of the Order of Divine Demons, it 
 was with reafonthat he always (ublimely rais'd 
 the Divine Eye of his Mind to that ; and foi 
 this reafon heffterwards compos'd a Book con- 
 cerning each Man's particular Daemon, where 
 he endeavours diligently to afltgn the Caufcs 
 of the difference of Familiar Spirits. Porphy- 
 rins, to (hew the Divine Spirit of his Matter, 
 Tlotinus, adds beneath : cc I had once thoughts 
 " of killing my felf, which Vlotinns wonder- 
 w fully perceivd 5 and as I was walking in 
 iC the Houfe, he prefently came to me, and 
 
 Lid, 11 'hat you meditate, O Porphyrius ! js 
 €C not like that of a found Mind ; but rather, of a 
 Cf Mind grown mad with Melancholy ; and there- 
 * fore he commanded me to depart from 
 " Rome. Thofe that would read Plotinus\ 
 Trad concerning each Man's Familiar Spirit, 
 may find it in his Works. 
 
 Naudaus proceeds next to the Genii ofChicus, 
 Scaliger, and Cardan. As for Chicus, he looks 
 upon him, by what he has writ, as a Super- 
 fluous Perfon, who affirmed, he often made 
 ufe of Revelations from a Spirit call'd Floron, 
 which he faid was of the Order of the Cheru- 
 bims. But Naudaus reje&s this, with other 
 fabulous Relations of other Perfons, faying 
 with Lucretius : 
 
 £hiis dubitat quin omne fithoc ratioms agefias. 
 
 a fhort way of refuting. 
 
 Concerning the Genii of Scaliger and Cardan, 
 Naudaus writes as follows. It it were per- 
 mitted me, and it became me to follow rather 
 my will, than my duty, I fliould freely ex- 
 
 cufe 
 
4^ An Account of Genii, 
 
 cufe my felf from faying any thing againft 
 the Genii;, which the two fole great Perfons 
 whom we may oppofe to the two moft learn- 
 ed, and famous among the Ancients, have at- 
 tributed to themfelves, and who have been, 
 as it were, the laft effort, and miracle of Na- 
 ture, Scaliger and Cardan : for I certainly be- 
 lieve, either they deceived themfelves, in ad- 
 mitting thefe Genii, becaufe, after having 
 well examined themfelves, they could not 
 find in them the caufe of fuch, and fo extra- 
 ordinary Perfe&ion ; or that they did it thro' 
 modefty, not to difcover by their Learnings 
 how much all the reft of Mankind were infe- 
 rior to them j or, finally, that they would co- 
 ver from envy, under this particular aflift- 
 aiice, and free from the jealoufy of Men, 
 that gr£ at renown they had acquir d to them^ 
 felyes, by their ftudious diligence and labours. 
 However, as truth is fooner found out when 
 many Peffons employ themfelves in the fearch 
 of it, the opinion of thofe is not to be re- 
 je&ed, who, fay Scaliger, pra&ifed this ftrata- 
 gem, in imitation of all great Perfons, and 
 not to yield in Ambition to his AntagQnift, | 
 1. 3. c. 26 < attributing to himfelf for a Genius, in his Art 
 of Poetry, a meer fally or emotion of Mind; 
 by which the Soul is heated, as it were, in it 
 felf, to raife it to the knowledge of fomewhat, 
 during which, a Man may at any time fay 
 and write many things, which he underftands 
 not after the heat of this enthufiafm is over. 
 And as for Cardan, he fpeaks fo varioufly of 
 his Geruuss that after having fa id abfolutely | 
 in his Dialogue entitld Telion, that he had one, 
 which was Venereal, mixt with Saturn and 
 Mercury ; and in his Book, De libra propria, 
 
 that 
 
or Familiar S pints. 4. 2 
 
 that he communicated :f to him ! 
 
 his Dreams, he doubts at th< 
 ther he had OriC, or 
 
 the e\c\ 
 
 he ) ivhtthv from \ 
 
 rne y or th.it my N ) 
 
 of an human jLite , and in tbt co> ' 
 
 Immortals, &C And fiiul!\ COI1 
 
 Book, De Rerun; i at he :C, 
 
 duty laying , I 
 lXvmon, or Genius me. \\ 
 
 may furcly judge, that he SU no 
 
 othc p but the gn 
 
 acquired, by their diligence and lal 
 the experience they had of things ; on 
 coming to raife their jqdgmeilts M on two 
 Pyramids, they judg'd pertinently of all mat- 
 ters , and let nothing efcape from being 
 known, and manifeft to them. 
 
 We here fee what conjectures NauJ*us has 
 made concerning the Genii of thefe Men, 
 which are as eafily rejected as they are grow 
 lefly fuggefted by him. And tho' Cardan feysj 
 in his Book De Rerum Varictate 3 he knew no l 
 Genius attended him ; we know that Book v. 
 writ many Years before he writ his Life , 
 which was but a little before his Death, and 
 on which I think we have moft realon to rely • 
 where he plainly fays, he had a Genius tho' net 
 well difcovered by him till his latter 
 And this Book writ by CarJtn, of hi 
 Life, was fet forth by 3N him ft If 
 
 makes it feem fomewhat ftraoge th: 
 deny he had any Genii 
 ders fa tibfadion, I (hall hi 
 thefe two great M 
 
 Gi 
 
 
RV 
 
 5 o An Account of Genii, 
 
 Genii, and fhall leave it to him to judge of it, 
 
 as he fhall think fit. 
 
 To pafs by the Genius of Fachts Cardanus 9 
 L. De T)&- which his Son Hierom Cardan fays, his Father 
 mon. own'd to have attended him for Thirty Years, 
 and where he gives an account of Seven De- 
 mons more, whom he faw and converft with ; 
 I here give you feveral particulars, tho' not 
 all, which Hierom Cardan has left recorded 
 concerning a Genius that attended himfelf. 
 In his Book of his own Life, fet forth by 
 £• 47- Naudrtus, where he writes of his good Spirit, 
 he fays , its received as a manifeft truth, that 
 familiar Spirits ( which the Greeks call Angels, ) 
 have forewarned fome Men, Socrates , Vloti- 
 nus, Synejtus, Dion, Flavins Jofefhus, and even 
 my felf: All lived happily befides Socrates and 
 my felf, who neverthelfes am in a very good 
 condition : but C. Cafar the Dictator, Cicero, 
 Antony, Brutus and Cajjius had evil, tho 5 illuftri- 
 ous Spirits. Thofe of Antony and Cicero, were 
 Glorious., but both Pernicious; that of Jofe- 
 fhus was particularly famous, and of a rare 
 excellency for Warlike Valour , favour with 
 Vefp.fian and his Sons , Riches , Monu- 
 ments of Hiftories, a threefold Offifping, and 
 in his conteft with the calamities of his Na- 
 tion; alfo in a forefight of future things, 
 wherewith he was illuftrated in Captivity, 
 being freed from the outrage, of his Friends^ 
 and preferved from the Waves of the Sea. 
 But thefe were manifeftly Damons, tho' mine, 
 as I believe, a good and merciful Spirit. I 
 was long perfwaded that I had one, but could 
 not find how he fhould certify me of immi- 
 nent events-, till after the Seventy Fourth 
 Year of my Age^ when I fet upon writing 
 
 my 
 
or Familiar Spirits. 
 
 my Life; but that to mam immifl 
 
 fhould be foreknown ; trufy 
 
 fecn, and that juft before th 
 
 and s to roe a 
 
 to be done without a Divine ALL ith 
 
 nirit; for Initance, Spirit I 
 
 what was ready to befall mr iat my 
 
 Son was to Marry the nefc't & 
 tunate Match, in the Night-time he rail 
 fuch a beating of my ileair, by a pe- 
 
 culiarly known to him, that the Chamber 
 feenfd to tremble ; mv ! n 
 fame, at the feme time, fo that hot! 
 thought there Was an Eardrqtiafce , which no 
 body elfe perceived. 
 
 He adds beneath ; There may be fomc 
 doubts, why this care for me , and not 
 others; for I do not excel in Learning, as 
 fome think, but haply en the contrary ? Is ic 
 immence love of Truth, and Wifdoni, with 
 contempt of Riches, even in this ftate of Po- 
 verty ? or by reafon of my defire of j 
 or that I afcribe all to God, nothing to my 
 felf ? or haply for fome end known to C 
 alone ? 
 
 Again, why does he not openly admonifli 
 me ( as I could wifh ) of thole things, of 
 which he does admonifh me ? but teaches onz 
 thing for another, as by thofe diforderly 
 Noifes ( of which he gives fcucral inftmcts, 
 ning before Deaths, in bis 43 d. Chaffer of 
 fame Book) for me to allure my (elf that God 
 beholds all things, tho' I fee him not 
 Eyes ; for he could have admcnifh'd fni 
 \y by a Dream, or fon r way of mani- 
 
 festation: but haply this ftiew'd more die Li- 
 vine Care, and thofe greater things ti, 
 
 £ 2 aed 
 
j2 An Account of Genii, 
 
 ried to me^ Fears, Impediments, Anxieties, 
 &c. there is need alfo of Obfcurity, for us to 
 underftand that they are the Works of God, 
 and ought not to be oppofed ; its folly there- 
 fore to be overhaftily follicitous for knowing 
 thefe things. 
 
 At the end of the fame Chapter, he writes, 
 that having ftuck to a fplendor that attended 
 him above Forty Years, he had all his art of 
 Writing and publick Teaching , from his 
 Spirit and Splendour, tho' this kind of 
 Science had got him among Men, more Envy 
 than Renown, and more Glory than Profit : 
 but it gave him no fmall, nor vulgar Pleaiure > 
 and contributed to the prolonging of his 
 Life, being a comfort to him in many Ca- 
 lamities, an aid in Adverfities, an help in 
 Difficulties and Labours- upon the whole, he 
 fays, the h£t was plainly fo, he might err in 
 the Caufes, and refers himfelf to fuch as are 
 Wifer, viz* Divines. 
 
 In the fame Book he writes thus, Hitherto 
 chip. 38. j k aye fp k en f m y f e jf . as f a Man, and 
 
 that is fomewhat beneath other Men, in my 
 Nature and Learning, but now I fhall fpeak 
 of fome admirable Difpofition of my felf ; and 
 fo much the more wonderful, that I find fome- 
 what in my felf, which I know not what to 
 make off : And that that thing is my felf, tho' 
 I do not perceive fuch things to proceed from 
 me : That it's prefent, when its meet, and not 
 when I will have it. That which rife* 
 thence is greater than my Abilities ; which 
 was firfl dilcover'd to me, in the Year 15-26. 
 So that it's above Forty four Years fince. I 
 perceive a thing from without enter into my 
 Ear with a noifc from that part diredly, 
 
 where 
 
or Familiar Spirits. c 3 
 
 where People are talking of me : If it fends to 
 Good in the right fide, or if it comes from 
 the left, it penetrates to the right, and an or- 
 derly noife is made : And if the Dilcoui ie 
 contentious, I hear a wonderful Contention ; 
 if it inclines to Evil in the left fide, it corner 
 exa&ly from the part where thole tumultuous 
 Voices are. Therefore it enters on both iides 
 of my Head ; and very often when the thing 
 falls out ill, the Voice on the left fide, when 
 it ftiould end, grows louder, and Voices are 
 multiply^, and very commonly, if the thing 
 be in the fame Town, it happens that d 
 Voice being fcarce over, a MelTenger comes 
 in to call me to them ; and if it be from ano- 
 ther City , and a MelTenger comes , upon 
 computing the rime betwixt the Deliberation, 
 and the beginning of the Journey, they come 
 to the fame, and I find Sentence paft after the 
 form it is concluded, and this continued with 
 me to the Year i j68, and I wondred it ceas'd. 
 In the Year 15-34. I began to fee in Dreams 
 what things would happen in a fhort time, 
 and if the fame Dgiy, I faw them clearly, and 
 after Sun rifing^ • fo that I faw a Sentence 
 paft in a Caufe of the College, and that I 
 fhould be Profeflbr at BononU 5 this peas'd An* 
 1 j 67. 
 
 The third thing was a Splendor, this I en- 
 creas'd by Degrees ; it began about the Year 
 IC7J or 74, but particularly this Year if"). 
 itfeems to me I have it perfect, and it's a thing 
 which does not leave me ; but inftead of the 
 two foregoing which are ceas'd , it fortifies 
 me againft Emulators , and as neceility re* 
 quires. Its compos'd of an Artitical Practice, 
 and a Circumfluent Light, being very PI 
 
^ 4 An Account of Genii, 
 
 fant, and alone performs much more , as to 
 Efficacy, Exercitation, Advantage, and Soli- 
 dity or Studies , than thofe two joyn'd toge- 
 ther j and does not take a Man from his com- 
 mon Studies, and humane Gonverfation, but 
 makes him ready at. all things, and is moft 
 excellent for compofing Books, and feems, as 
 it were, the utmoft reach of our Nature, for 
 it reprefents all things together, that make for 
 the matter under Confideration ; and if it be 
 not a Divine thing , certainly it's the moft 
 perfect of Mortal Works. 
 cbap\}7. In the fame Book he writes as follows: 
 While I liv'd at Favia, and profeft Phyfick 
 there, looking cafually on my Hand, Ifaw 
 at the root of my ring Finger, of my right 
 Hand, the form of a bloody Sword, I was pre- 
 fently ftruck with a great fear. In the Evening 
 a Meffenger came with a Letter from my Son 
 in Law, acquainting me that my Son was ta- 
 ken into Cuftody, and that I ftiould come to 
 Milan the next Day, and for fifty three Days 
 the Mark increas'd, and went upwards, and 
 behold, the laft Day reacht to the top 
 of my Finger, and look'd red like a flaming 
 Sword. I, fufpe&ing no. fuch thing, and be- 
 ing frighted, and not my folf, knew not what 
 to do, fay, or think ; at midnight my Son 
 was beheaded ; in the Morning the Sign was 
 .almoft gone, in a Day or two it wholly va- 
 nifli'd. 
 
 In the fame Book, having giv'n an accoun? 
 of fome ftrange Noifes, and Voices he had 
 heard, and of a ftrange Smell he perceiv'd 
 before Deaths, he concludes thus. But con- 
 cerning thefe wonderful things, it's thus with 
 Men, that when they are prefent , or a lit- 
 tle 
 
 Chap, 4.] 
 
or Familiar Spirits. c r 
 
 tie before they have happ'ned, they draw the 
 whole Man; after they are a while over, th 
 are fo little hecded,that unlefs they arc brought 
 frefh to the Mind by fome force, they doubt, 
 it were , whether they have (ion or heard 
 them ; which, I fuppofe, chiefly happens both by 
 Reafon of much more profound Gaufes, and 
 for the diftance of our Nature from the Caufes 
 that produce them. I know what Scoffs and 
 Laughter, fome, that would feem wile, raife 
 at fuch things ; the chief ring Leader of whom 
 is Tolybius, a Philofopher, without Philofophy, 
 who underftood not even the Duty of an I li- 
 ftorian, but by extending it too far , became 
 ridiculous, fometimes admirable, as where he 
 fpeaks of the Achxam. In fhort , Tartdia ^ 2 .mjl, 
 rightly faid, that no Man knows all things, 
 and thofe nothing , that do not know their 
 Ignorance of many things. You fee ?li*} 3 
 who has deliver'd fo clear an Hiftory, (hews 
 himfelf a Blockhead, where he treats of the 
 Sun and Stars ; what wonder therefore that 
 Tolybiusy (while he meddles of the more fub~ 
 lime and Divine things ) has fo clearly expos'd 
 his Ignorance. I-religioufly Swear, that a 
 Senfe and Confcioufhels of only one of thefe 
 things, is more dear to me, than a long laft- 
 ing Reign over the whole Earth would be. 
 And beneath, but let this fuffice, for I have 
 only here fet down in fhort, when thefe things 
 frappend, and how, and fuch in which thefe 
 could be no Sufpifcion of Error or Impofture j 
 and I only beg you, Reader, when you read 
 fuch things, do not propofe humane Pride for 
 your Scope, but the greatnefs and ampli- 
 tude of the World, and of the He; ,nd 
 the vile Darkuefs in which we live, and you 
 E 4 
 
 ■ 
 
An Account of Genii, 
 
 will eafily Underftand, I have related no iiv 
 cr edible things. The fame Author , in his 
 Dialogue, intitrd Tetim , or of Humane Coun- 
 feli, where he makes Tetim and Ram, Inter- 
 locutors^ makes Ram fay, I believe Cardan hgs 
 a Genius for his Companion , which difco- 
 ver'd himfelf late to him , being wont before 
 to admonifh him by Dreams and Npifes; and 
 beneath , fo many and fo wonderful things 
 have happen d to him, in his Life, th^t I am 
 fore d to believe, being intimate with him, he 
 has a great, powerful, and rare Genius, fo that 
 he is not Matter of his Anions ; but thofe 
 things he defires, he has not, the things he 
 has he did not covet or hope for. 
 
 At the end of his fourth Book of TVifdom, 
 he writes as follows, concerning the Genii of o- 
 therMen. All great Men Teem to be led by 
 fome Divine Spirit, or Damon ; Socrates, be- 
 fore his Death, had warning of the Day in a 
 Dream, Dion faw a Speflre in his Houfe, what 
 was it open'd Cains Cafars door the Night be- 
 fore he was (lain ? What was it faid to Brutus, 
 as he was alone, I am thy Evil Genius, thou 
 (halt fee me again at Philhpi ? What was that 
 auguft Figure feen by Cajjius in his Tent, that 
 was like to C*far ? What foretold Sylla in his 
 Dream, of his imminent Death ? Or what 
 was it lie heard fo Pleafant in a clear Sky ? 
 What from a Maufolaum called Nero before 
 his Death ? What admonifh'd Caligula of his 
 Death in a Dream . ; Why did Antony hear 
 the departure of Bacchus from Alexandria, the 
 Night before his D^ath? What mixt afleeping 
 Potion for Adrian in a Dream before his 
 Peath ? Certainly., the ' Dxmcn that was in 
 themj for Humane Nature,when highly exal- 
 ted, 
 
or V miliar Spirits. 57 
 
 ted, rifes to the force of a Damcn. Thefc forc- 
 faw thiir Deaths, but could not prevent the 
 violence of it. Neither are thefe the only Pcr- 
 fonSj who having this Wifdom have had vio- 
 l or Vaul, who, aided by the Divine 
 Spirit; could fee the Secrets of God, and Stt* 
 fhen the Heavens open, and Philip, who was 
 \ d invilible through the Defart , died all 
 b\ the Hands of others, But there is this gi < 
 brence betwixt thefe Spirits, that the Di- 
 is joyn'd with Juftice and Piety, and the 
 Other Vertues, and has tranquility and reft 
 always attending it; the Demonical is rais'd 
 Uurthers, Robberies, and Falfe-dealings ; 
 is always accompanyed with fufpifcious 
 manifold Difquiets. Who but a Perfon of 
 troubled Senfes^anda difcompos'd Mind would 
 thufe to embrace the Dammical ? But as in 
 lick Perfo^, the vitiated tafte 'abhors Sweet 
 and Fat things ? and is more delighted with 
 fuch as are fharp and infipid ; fo the Nature 
 of Mortals being corrupted with Vice, abhors 
 the beft, and adheres to the worft ; and this 
 is done chiefly by the likenefs of thefe two 
 kinds, which, how- great it is may eafily be 
 pnderftood by this, that Si mon and Elim as, the 
 Magicians, were accounted Divine Men, and 
 rift , who was God, was thought by many 
 to have a Devil. And fo much for Cardan. 
 
 Scaligerfyezkiixg of thzGen'ws afcrib'dby Virgil 1 : - 
 
 to *" ♦ p i res, fo called from £ yj< &fa 
 
 .res thus of the Genii chat attend JVf en. We 
 
 1 in the Books of the Pythagoreans, enrichc 
 
 by the Yhtonicks, that we have two Genii at- 
 
 I Good and a Bad ; by the guidance 
 
 jflfels of the Good, Good and Elea 
 
 1 erfons joyn chcmfelvcs to God ; from whom 
 
 t-hey 
 
5 8 An Account of Qenii, 
 
 they have received him as a Mediator. To 
 fome Heroes, he fliews himfelf, by others he 
 is never feen but is heard, which Socrates pro- 
 feffes of his, in more than one place in Plato, 
 by fome Divine Spirits he is neither feen, nor 
 heard, but fo introduces and prefents him- 
 feu, that by his light he difcovers an intelli- 
 gence of fecret things, for Men to write : 
 wherefore it often happens, that when that 
 Celeftial Heat is over in us, we our felves 
 either admire thofe our Writings, or do not 
 own them for ours, and do not underftand 
 fome things after the way they were dire&ed 
 and di&ated by him ; nor do I think it hapned 
 otherwife to Plato, to whofe Writings a light 
 is added by Interpreters, much greater than 
 may proceed from vulgar judgments. As for 
 my felf, who think I am not to be compared 
 even with the leaft, if any thing falls from me 
 at any time unawares, I may not hope fb 
 much may be performed by me afterwards, 
 which is the reafon I never let upon medita- 
 ting, or writing, unlefs invited by my Genius, 
 who fpeaks inwardly with me, tho* not heard, 
 Viewing the fpacious fields of the Divinity in 
 our Minds, which being abftra&ed and fuf- 
 pended from the offices of the Body, it de- 
 putes to other Functions; fo that he did not 
 fpeak wholly at random, who though t, that Arh 
 ftotles Intelleclm JgensjNcrt the fame with Plato's 
 Genius ; we have inftances of both in Hiftory, 
 for an Evil one appeared to Brutus, and fore- 
 told him an unhappy end ; A Good one to 
 Cafar, when he paft Rubicon, fliewing him 
 the way to that, in which he plac'd his chief 
 blifs, &c 
 
 HeinjSm 
 
or TFdmlluxr Spirits, 59 
 
 Heinjtm fays, in a manner, the fame thing inDedk. 
 of himfelf with Scjliger, writing thus ; Here *%P°*M 
 are fome things to which, being my felf, I am 
 not able to afpire, which after the heat has 
 left my Mind, I confider as a Reader of 
 another Man's Works. Scaliger alfo elfewhere £^.544. 
 calls his Genius, moft Learned, whofe defire 
 is vail and immence : And ffeinfim fays, /*• 
 uninitiated Perfons do not underftand thefe 
 things. 
 
 Scaliger alfo, on Ariflole De TIantts , writes Z 7 . 9. 2. in 
 thus; Jnmblicffs, in his Myfteries, fays, he that'- 
 being infpird, receives the Deity, has a fort 
 of appearance of Fire before its ingrefs, and 
 its teen the God either coming, or departing; 
 therefore thofe Spirits that apply themfelves 
 to our Mind with Darknefs, bring us frivo- 
 lous, wavering and doubtful things: And I 
 know a Perfon to whofe Eyes a Fire pre- 
 fentsit felf often, either meditating, or ex- 
 pecting Meffengers. 
 
 T^is is what Scaliger and Cardan have faid 
 concerning their own Genii, and thofe of 
 others; from which the judicious Reader may 
 ealily difcern their fenfe concerning them. 
 
 ©HAR 
 
6o An Account of Genii, 
 
 CHAP. III. 
 
 Wloat perception Men have had of Ge- 
 nii, or Spirits, and their operations 
 by the Sight. 
 
 A 
 
 S I come now to give an account of 
 the perception Men have had of Genii> 
 or Spirits, and their operations, by their par- 
 ticular fenfes; I ftiall begin with the moft 
 fpiritualized fenfe, vix* the Sight , and fet 
 forth what perception Men have had of them 
 by that; and whereas in my account, ac- 
 cording to the feveral fenfes, it may fome- 
 times happen, that more than one fenfe may 
 be concerned at one and the fame time, in a 
 perception of them, I fhall entitle the Chap- 
 ters, according to the predominant fenfe in 
 that A<5Hon. And whereas it often happens 
 that fome particular Perfons have a percep- 
 tion of Spirits, both by the Sight and Hear- 
 ing, when other Perfons prefeht perceive no- 
 things I fliall treat of thefe Perfons in par- 
 ticular Chapters. 
 
 To begin therefore with ijiftances of Per- 
 fons perceiving Spirits by the Sight ; Cam- 
 De Sens, fmella tells US., there are Angel Guardians for 
 Rer. L i. each Species, and individual Perfon, as St. Hi- 
 f- 7 * erom writes, and himfelf has found by expe- 
 rience , which he did not underftand be- 
 fore. 
 
 In 
 
or Familiar Spirits. 61 
 
 In the (lime work, he tells us of a Friend L. 2 .c.2$. 
 of his, who was no ignorant, nor timerous 
 Perfon, nor given to fpeak untruths, who af- 
 fured him he Bad often fccnand converfed with 
 Evil Damons j and he fays, he met with many 
 others afterwards, who had been incredulous 
 in this kind, but upon their feeing and con- 
 verting with Spirits, chang'd their Opinions, 
 and their Lives. 
 
 Elfewhere he writes thus ,« Torphyrius and ib.l.+.c.i. 
 Tlotinm fay there are Avgels Good and Bad, 
 as daily experience teaches j and my felf alfo 
 have found by manifeft experience, not when 
 I greatly endeavoured it, but when I was 
 minding another thing ; and therefore it's no 
 wonder if they did not appear to curious 
 Nero. 
 
 In his Atheifmus Triumph at us, he alfo tells us c. if. 
 of a Friend of his that had a fenfible experience 
 of Spirits, whofe Voice he ufed to hear be- 
 twixt fleeping and waking, and efpecially 
 when any evil was to happen to him. 
 
 Father Le Brun Printed a Book two Years 
 fince at Paris, in French, which has for Title, 
 Hifiorire Critiqug des pratiques fuperftitieufes, &C 
 In the Second part of this Book, Chap. 7. he 
 writes concerning Trithemius , as follows: 
 The Abbot Trithemius, after an ardent defire 
 of knowing Secrets unknown to all Mankind, 
 learned fuch as were Aftonifhing by a Reve- 
 lation, which has no way the character of 
 being Divine. I examine not whether all he 
 faid he had learnt, be natural ; I know fome 
 Perfons pretend it ; but it's plain it was with- 
 out making a due refle&ion. However it may 
 be , I (hall only fpeak of the manner after 
 which Trithemius learnt thefe Secrets ; He Writ 
 
 it 
 
6i An Account of Genii y 
 
 it confidently to a Carmelite Father , a Friend 
 of his, call'd Borfiius, who died at GjW, be- 
 fore the Letter came to him : It was open'd 
 and communicated to many Perfons, and 7W- 
 themius did not difown it. I have in hand, 
 fays he, in his Letter, a great Work which 
 will amufe the whole World, if ever it fees 
 the Light; it's divided into Four Books, and 
 the Firft has for Title of it, Steganographj ; the 
 Work throughout is full of great and afto- 
 nifhing things, which Man has never heard 
 of, and will feem incredible. If you ask me, 
 how I learnt thefe things ? It's not by Man, 
 but by the Revelation of I know not what 
 Spirit; for thinking, on a day, this Year 1499. 
 if I could not dilcover fecrets unknown to 
 Men; after having a long while ponder'd on 
 thofe I have mentioned , and being at length 
 perfwaded that what I fought for was not 
 poffible, I went to Bed, being fomewhat afha- 
 med for having carried my Folly fo far, as 
 to attempt an Impoffible thing. In the Night- 
 time fome one prefented himfelf to me, and 
 calling me by my name, Trithemius, faid he, 
 do not believe you have had all thefe thoughts 
 in vain, tho' the things you fearch are not 
 poffible to you, nor to any other Man, they 
 will become fo. Teach me then , I reply 'd , 
 what I mufi do to fucceed. Then he laid 
 open the whole Myftery , and fhew'd me that 
 nothing was more eafy. God is my Witnefs, 
 that I fpeak the Truth, and that I have taught 
 thefe Secrets but to a Prince, who by an evi- 
 dent proof has been convinced of the poffi- 
 billity of it. It Imports that none but Prin- 
 ces fiiould know thefe forts of Secrets, leaft 
 
 Traitors > 
 
or Familiar Spirits 6] 
 
 Traitors, Impoftors, or other 111 Men make 
 ufe of them tor doing many Mifchiefs. 
 
 Boijfardus L. de Magia , Geniu & Angelis, G $. 
 mentions this Letter of Trithemius, and fays 
 he there adds , that he could teach all the 
 things he had of the Spirit, in all the Langua- 
 ges of the World j and that he clears himfelf 
 of the Crime of Magick, and any commerce 
 with Evil Spirits, by a Sacred Oath and Ex- 
 ecration. Naud.vus writes that Trithemius in- Apol. des. 
 deed lay under a fufpicion of Magick, on the Grands ho- 
 account of that Letter, and endeavours to ^ ine ^^\ 
 clear him of it, but I leave it to the Readers, 
 to confider what Tritbemiuss Words'import, 
 as to a converfation. with fome Spirit, be he 
 Good or Bad. 
 
 The fame Boijfardus writes, that an Illuftri- c.6: 
 ous German Count, whom he knew , profeft, 
 he had a Familiat Spirit, whom he affirm'd to 
 be of the Celeftial Order, whole Counfel 
 he ufed in all things he undertook, at home 
 and abroad. 
 
 Fhilip MelanEihon tells us, that he had fcQti l. de Am- 
 Spectres, and that he knew many Men worthy we. 
 of credit, who affirm' d they had not only 
 feen Spettres, but had likewife difcourfed with 
 them. So Maximus Tjrrms fays, he faw ts£fcu- s cm , 2 p 
 lapiusy but it was in a Slumber, but Hercules 
 he faw, as he was Waking. 
 
 There was a Pamphlet Printed in London, 
 Anno 1 64 $\ in Quarto, Entitled, A True and ' 
 exact Relation of the feveral Informations, Exa- 
 minations and Ccnfejficns of the late Witches Ar~ 
 raigned and Executed in the Count j of Effex. 
 
 Who were Ajxaignzi and Condemned at 
 the late Seffions held at Chelmsfird, before the 
 Right Honourable Robtr: Earl of Warwick, 
 
 and 
 
6\ An Account of Genii, 
 
 and feveral of his Majefty's Juftices of the 
 Peace. Julythz 2,9th. 1645-. 
 
 Before this Seffions feveral Informations 
 concerning Witches , and their Pra&ifes 3 
 were taken before Sir Harbottel Grim ft on, and 
 Sir Thomas Bowes, His Majefty's Juftices of 
 Peace for the faid County. Some of which 
 Informations are as follows. 
 
 I. The Information of Matthew Hopkins of 
 Manningtree, Gent. Taken upon Oath be- 
 fore us, the ajth. of March, 1645-. 
 
 This Informant faith, that the faid Elizabeth 
 Clarke, alias, Beddingfield (fufpe&ed for a Witch 
 . as aforefaid, and whofe Mother and fome others 
 of her Kinsfolk, did fuffer Death for Witchcraft 
 and Murther) being by appointment of the faid 
 Juftices, watcht feveral Nights^ for the better 
 difcovery of her wicked Pra&ifes : This In- 
 formant came into the Room, where the laid 
 Elizabeth was watcht, as aforefaid, the laft 
 Night, being the 24^. of this Inftant March, 
 but intended not to have ftay'd long there, - 
 but the faid Elizabeth forthwith told thus In- 
 formant, and one Mr. Sterne, there prefent, 
 if they would ftay, and do the faid Elizabeth 
 no hurt, fhe would call one of her white Imps, 
 and play with it in her Lap j but this Infor- 
 mant told her they would not allow of it ; 
 but that ftaying there a while longer, within 
 a quarter of an Hour after, there appeared 
 an Imp like to a Dog 3 which was White with 
 fome Sandy Spots, and feem'd to be very 
 Fat, and Plump, with very fhort Legs, and 
 forthwith Vanifht away : and the laid £/ 
 beth faid the name of that Imp, was Jannara ; 
 
 Up, 
 
or Familiar Spirits. 6$ 
 
 and immediately there appeared i 
 Imp y which flic" culled Vinegar Tom, \ 
 fhapcofa Grey-hound, with long Leg 
 the laid Elizabeth then laid, that tl. 
 Ihould be a black Imj> y and fhould a 
 the (aid Mr. Stcrne y which appeared, but pj 
 fently Vanifht ; and the lad that apj 
 
 s m the ftiape of a Pole-cat, but the Head 
 fomewhae bigger- and the faiJ Elh 
 told this Informant, that (lie had hve Imp 
 her own, and two of the Imps of the 01 
 lam meaning one Ann Wefi 3 Widow 
 
 who is now alfo fafpccieJ to be guilty of 
 Witchcraft) and faid fometimes the Imps of 
 the Old Bedlam Suck'd on the faid Elijah 
 and fometimes her Imps Suck'd on the ( 
 Beldam Wtfti and the faid Elizabeth farther 
 told this Informant, that Satan would never 
 let her be at reft, or quiet, till fhe did con- 
 fent to the Killing of the Hogs of one Mr. Ed- 
 wards of Mannintree, and the Horfe of one 
 Robert Taylor, of the fame Town. 
 
 II. The Information, of John Sterne, Gent. 
 Taken upon Oath before us, the 2jth. L>>y 
 of March, 1645-. 
 
 This Informant faith , that Watching with 
 Elizabeth Clarke (fufpe&ed for Witchcraf, as 
 afor^faid) fhe defired this Informant, and 
 reft that were in the Room with her, to 
 down, and fiid fhe would (hew this Inf< 
 mant and the reft fome of her tiii 
 
 within half an Hour, there appear'd a wh 
 thing in the likenefs of a Cat, but no: alt 
 gethcr fo big, and being askd if fhe would 
 not be afraid of her Imf 
 
 F 
 
66 An Account of Genii, 
 
 what do you think I am afraid of my Chil- 
 dren? and that ftie call'd the name of that 
 white Imp Hoult. A#d this Informant farther 
 faith, that prefently after there appear'd ano- 
 ther white Imp with Red Spots, as big as a 
 fmall Dog, which Ihe then called Jarmara; 
 and that immediately after there appear'd at 
 the Threfhold of the Door another Imp, a- 
 tout the bignefs of the firft, but did prefent- 
 ly Vanifli away : and then the faid Elizabeth 
 being ask'd if any more Imps would come ? 
 Ihe anfwer'd that Vinegar Tom would come by 
 and by, and forthwith there appear d another 
 in the likenefs of a Dumb Dog, fomewhat 
 bigger than any of the former ; and the faid 
 Elizabeth alfo told this Informant, that lhe 
 had three Imps from her Mother, which were 
 of a Brown Colour, and two from the Old 
 Beldam Weft ; and that there had five Imps 
 appeared ; but fhe had one more call'd Sack 
 and Sugar, which had been hard at Work, 
 and it would be long before it came, but it 
 fhould Tear this Informant. 
 
 III. The Information of Frances Mills, Grace 
 Norman, Mary Phillips, and Mary Par- 
 fley : Taken upon Oath , before the faid 
 Juftiees, the 2 J th. Day of March, 1645^ 
 
 Thefe Informants fay joyntly, that watch- 
 ing with the faid Elizabeth Clarke, fufpe&ed 
 as aforefaid, about Twelve of the Clock laft 
 Night j the faid Elizabeth fmack'd with her 
 Mouth, and beckon d with her Hand, and 
 Inflantly there appeared a white thing, about 
 the bignefs of a Catj and that thefe Infor- 
 mants 
 
or familiar Spirits. 67 
 
 mants faw 
 
 Elizabeth name J . 
 
 IV. Toe Information of Edward ! 
 Manninuee • 'I '..ken upon Oath htfi 
 faid J uji ices, the 25th. of March, 164J. 
 
 This Informant faith, that watching \vi 
 the faid Elizabeth Clarke the la ft: Night, be 
 ask'd her if he fhould continue ftill in I 
 Room with her: and the Grid Elizabeth d* 
 red he fhould, if he would 
 with the Devils; for they would come this 
 Nighty and that which (lie call'd Hw.dt would 
 come firft, and then that which file call 
 Jarmara; which did appear in the liken 
 of a white Dog, with red Spots; and pi 
 fently after there appeared that Imp which fhe 
 call'd Vinegar Tom; and then that which (lie call'd 
 Sack and Sugar : and the faid Elizabeth then told 
 this Informant, that the Devil had had poi- 
 feffion of her Six or Seven Years, and that 
 he had oftentimes knock'd at her Door in 
 the Night-time, and that fhc did rife, open 
 the Door, and let him in, and that he went 
 to Bed to her three or four times a Week, 
 and had the Carnal knowledge of her, as a 
 Man. 
 
 V. The Information 0/John Banks c/'Mannin- 
 tree, Taken upon Oath before tie faid J^ 
 ces y the 2jth. of March, 1645'. 
 
 This Informant faith, that watching w 
 the faid Elizabeth Clarke, he did Inform . 
 Confirm all the particulars expreft y and fee 
 down in the Information of the faid Mi 
 
 F 1 To 
 
An Jccount of Genii, 
 
 To the Five Informations before fet down, 
 I fhall add the Examination of Ann Leech of 
 Mijhy, in the County aforefaid, Widow^ taken 
 before the faid Juftices, April the 14^.1645;. 
 as follows. 
 
 This Examinant faith, That fhe had a Grey 
 Imp fent her, and that fhe, together with Eli- 
 zabeth Clarke, and Elizabeth Gooding, did about 
 a Year fince, fend their Imps to kill a Black 
 Cow, and a White Cow belonging to Mr. Ed- 
 winds, which was done accordingly • and fays, 
 That fhe fent her Grey Imp , Elizabeth Clarke a 
 Black Imp , and Elizabeth Gooding a White Imp ; 
 and that about 30 Years fince fhe fent a Grey 
 Imp to kill two Horfes, of one Mr. Bragg, of 
 Mhfley, which were kill'd accordingly. That 
 fhe, and the faid Elizabeth Gooding, fent either 
 cf them an Imp, to deftroy the Child of the 
 faid Mv. Edwards ; this Examinants Imp being 
 aWhite one, and Elizabeth Good'mgsz Black Imp • 
 and that about thirty Years fince this Exami- 
 nant had the faid White Imp ? and two others, 
 a Grey and a Black Imp , of one Anne , the 
 Wife of Robert Pierce, of Stoake, in Suffolk, be- 
 ing her Brother ; and that thefe Imps went 
 commonly from one to another, and did mif- 
 chief where-ever they went. And that when 
 this Examinant did not employ them abroad 
 to do mifchief, fhe had not her Health j but 
 n they were employed, fhe was healthful 
 and well; and thefe Imps did ufually fuck thofe 
 Teats, which were found about the privy Parts 
 of her Body ; and that thofe Imps did often 
 ak to this Examinant, and that in an Hollow 
 , which fhe plainly underltood, &c. fhe 
 
 was 
 
or Familiar Spirits. 69 
 
 was executed ac Cbclms; alfo BUzai 
 
 CUrh before mentiond. 
 
 Now, at> to the fire Informations before 
 fet down (in which Eight Pcrfons are con- 
 cerned all given in upon Oath, that they 
 law fuch* Imps, as they mention , I cannot 
 well conceive what an oppofer of any re 
 Apparitions of Spirits can lay; for here I do 
 not tell you of afflicted Perfons, who pi 
 tended to fee Speft res, which were feen by none 
 but themfelves, nor of an Old diftra&ed Wo- 
 man, who fancies flic has and fees Spirits, at- 
 tending her, when there is no iuch thir. 
 Nor do I give you the Teftimonies of Crafi 
 Melancholy Wenches, or Old Women , as 
 fome fuch there may have been ; but here are 
 the Teftimonies of Eight unexceptionable 
 PerfonSj as I conceive, concurring in one 
 thing: And if this be not a fair Proof, I know 
 not what is fo. 
 
 As to the Examination of Anne Luc& 3 coiv 
 cerning her Imps, though the Fact ftands but 
 upon herTeftimony,yet in regard it relates to 
 fomewhat that I fhall write elfewhere in this 
 Book, I thought fit to infert it. And I here 
 forbear to infert the Spirits raifed by Mrs. 
 Boimariy who was executed at Salisbury, for 
 which Fad there was alfo but one Teftimony- 
 
 Sometime fince, I drew the Account before 
 fet down from the foremention'd Pamphlet, 
 printed Anno 1647. I cafually met with a 
 Pamphlet publifh'd in London , Anno 1 6 
 bv Mr. Siearne above mentioned ; the Title 
 of it is, A Confirmation every of Witch* 
 
 ft j Sic. by John Stearne, 90s 'ill, , 
 
 - Bury St. Edmonds 
 of Manningtree in Effex. 
 
7© An Account of Genfi, 
 
 In this Tamphkt, among other things, he 
 gives an Account of the Fads abovementi- 
 nondy as follows. 
 
 Mr. Hofkin, and my felf went together to 
 Elizabeth Clarke , of Manningtree in Ejfex; who 
 had been kept three Days , and three Nights 
 under a guard, and when I had ask'd her, who 
 fhe had accused as Witches, we were going a- 
 way ; but fhe faid to us, if you will ftay, I 
 will fliew you my Imps, for they are ready to 
 ccme ; then faid Mr. Hcfkin, Betfe ! Will you 
 do us no harm ? No faid fhe. What ? Do you 
 think I am afraid of my Children ? You fhall 
 fit down ; fo we did, where fhe appointed us; 
 then one of the Company, who was appoin- 
 ted to be with her that Night, faid to her, 
 Beffe, I ask'd you a Queftion of late, but you 
 anfwer'd not; then Ihe faid, What is it ? He 
 reply'd, tell the Truth, has not the Devil had 
 the ufe of your Body ? She faid, Why fhould 
 you ask me fuch a Queftion ? He anfwer'd, 
 I defire to know the Truth, and no otherwife»; 
 then fhe fetph'd a deep Sigh^ and faid, it is true; 
 then faid Mr. Hcpkin , in what manner and 
 liken efs came he to ycu ? She faid , like a 
 Tall, Proper ^ Black-hair'd Gentleman, a 
 Prcperer Man than your felf; and being ask'd, 
 which fhe had rather lie withal, fhe faid the 
 Devil ; and fo particulariz'd every thing, and 
 how he came in, and his Habit, and how he 
 lay with her, and fpake to her , and fhe then 
 
 ::m'd this to be Truth, and fo prefently 
 fell a fmacking with her Lips^and call'd Lought, 
 two or three times, which prefently appeared 
 to us eight, (for there were fix which were 
 appointed to be with her that Night before 
 went) in the likeiiefs of a Cat (fcr fhe 
 
 told 
 
or bumilijr Spirits. y\ 
 
 told us before in what fhapes they would 
 come, and fo that prcfently vanifh d. Th 
 (he calfd a before, im ! Then 
 
 appcai d another like a Red, or Sandy (potted 
 Dog, with Legs not fo long as a Finger, to 
 our | mce, but his back as broad as two 
 
 Dogs, or broader of that bignefs, and vaniftfd: 
 After that fhe calfd more, as before by fevcral 
 Names, which came in feveral fhapes , one 
 like a Greyhound, with Legs as lon;^ gs ; 
 
 another like a Fenit; and one like a Rabbit, 
 to in feveral fhapes tK aftM to us, 
 
 till there were fbme [even or eight feeij. 
 Some by fbni£ of us, and others by other fume 
 of us ; then I ask'd her if they were not ill 
 come, for there were more come thin flic 
 fpake of, fhe anfwer'd, that they came dou- 
 in feveral fhapes, but (kid one was ftillto come, 
 which was to tear me in pieces : I ask'd 
 why? fhe faid, becaufe I would have h 
 try'd by Swimming , and told me, that n 
 fhe would be even with me ^ and fo told in 
 what manner it fhould come, black and like 
 a Toad, and fo" afterwards it did come, as 
 the reft averred that faw it, &c. 
 
 This Account we find fomewhat differs 
 from the former, but whether enough to in- 
 validate the Teftimony, I muft leave it to the 
 Readers Coniideration. 
 
 Mr. Glanvil, in his Colle&ions of Relati- 
 ons, for proving Apparitions , Spirits, and 
 Witches, tell us of an Iriftm.m , that had like 
 to have been carry 'd away by Spirits ; and of 
 the Ghoft of a Man who had been feven Year> 
 dead, that brought a Medicine to his Bed-iid<? 
 The Relation is thus. 
 
 F 4 AG 
 
7f A\ Account of Genii, 
 
 A Gentleman in IreUnd, near to the Earl of 
 Orrery's, fending his Butler one Afternoon to 
 
 buy Cards ; as he pafs'd a Field, to his wonder, 
 he efpy'd a Company of People fitting round 
 a Table, with a deal of good Cheer before 
 them in the niidft of the Field : And -he going 
 up towards them, they all arofe and faluted 
 Ui, and defir'd him to fit down with them ; 
 but one of them Whifper'd thefe words in his 
 Ear : Do nothing this Company invites yen to. 
 
 reupon he refus'd to fit down at the Table^ 
 dnd immediately Table and all that belong d to 
 it w T cre gone ; and the Company are now 
 dancing and playing upon Mufical Inftru- 
 mencs. And the Butler being defir'd to joyn 
 himfelf with them , but he refuiing this alfa, 
 the)' all fail to Work., and he not being to be 
 prevaifd with, to Accompany them in work- 
 ing any more than in feafting, or dancings 
 they all difappear d, and the Butler is now 
 alone, but inftead of going forwards^ home he 
 returns as faft as he couid drive, in a great 
 Confirmation ; and was no fooner entred his 
 Matter's Door, but foils down, and lay fome- 
 time Senfelefs, but coming again to himfelf, 
 he related to his Maifer what had pafs'd. 
 
 The ISiight following there comes one of 
 this Company to his Bed-fide, and tells him, 
 That If he efftred to Jiir out t vext Day, 
 
 v?cu!d be ctrryed awty* He he kept 
 
 vvi;h:n^ but towards the Evening, having 
 need to make Water, he adventur'd to put one 
 
 of ever the Threfhoid, fcveral Handing by^ 
 which he had no fooner dene, but they elpyed 
 a Rope call about his Middle • and the Poor 
 Man was hurried away with great Swiftn 
 ffeey following him as faft as they cculd, but 
 
 cculd 
 
or Familiar Spirit*. 75 
 
 could not overtake him, at length they cfpy'd 
 
 . ; one Man, coming toward* him, and made 
 
 itop the whom he faw 
 
 u him, and both ends of the Rope, 
 
 but - J drawing ; when they met, he bid 
 
 : end of the Rope, and immediately 
 
 had a fmartblow given him over his Arm with 
 
 the other end ; but by this means the Man was 
 
 Uid the Horfe-Man brought him back 
 
 h him. 
 
 I of Orrery hearing of thefe ftrange 
 Pall, nt to the Mafter to defire him to 
 
 is Man to his Iloufe, which he accord- 
 ingly did ; and the Morning following , or 
 auickly after, he told the Earl, that his Speftre 
 had been with him again, and alfur'd him,that 
 that Day he fliould moll certainly be carry 'd 
 ind that no endeavours fhould avail to 
 the laving of him ; upon this he was kept in 
 a large Room , with a confiderable number 
 of Perfons to guard him, ampng whom was 
 the Famous Stroker, Mr. Grtatrix y who was a 
 Neighbour. There were befide other Perfons 
 of Quality, two .Bilhops in the Houfe at the 
 fame time , who were confulted concerning 
 the making ufe of a Medicine, the Spetfre or 
 Ghoft prefcrib'd , of which mention will be 
 made anon^but they 'etermin'dontheNegative. 
 Till part of the Afternoon were fpent all 
 s quiet, but at length he was perceiv'd to 
 : from the Ground , whereupon Mr. Gr 
 
 .other luity Man clapt their Arms 
 
 over his Shoulders, one of them before him_> 
 
 and the other behind, ; ;lf d him down 
 
 with a: forcibly 
 
 t n up from r rid they were too weak 
 
 fheir he Tor a confiderable time 
 
 he 
 
74 An Account of Genii, 
 
 he was carryed in the Air, to and fro over 
 their Heads, feveral of the Company ftill run- 
 ning under him, to prevent his receiving hurt, 
 if he fhould fall, at length he fell and was 
 caught before he came to the Ground, and 
 had by that means no hurt. 
 
 All being quiet till Bed time, my Lord or- 
 dered two of his Servants to lye with him, and 
 the next Morning he told his LordJJup, that his 
 Spe&re was again with him, and brought a 
 Wooden Difh, with grey Liquor in it, and bid 
 him Drink it off; at the firft fight of the SpeBre, 
 he faid he endeavour'd to awake his Bed-fel- 
 lows , but it told him, that that endeavour 
 fhould be in vain.; and that he had no caufe to 
 fear him, he being his Friend, and he that at 
 firft gave him the good advice in the Field, 
 which had he not followed, he had been be- 
 fore now perfectly in the Power of the Com- 
 pany he faw there j he added, That he con- 
 cluded it was impoffible, but that he fhould 
 have been carryed away the Day before, 
 there being fo ftrong a Combination againft 
 him ; but now he could affure him, that there 
 would be more Attempts of that Nature, but he 
 being troubled with two forts of fad Fits, he 
 had brought that Liquor to Cure him of them, 
 and bid him Drink it; he peremptorily refufing, 
 the Spelire was angry, and upbraided him with 
 great Difingenuity, but told him, however, 
 he had a kindnefs for him, and that if he 
 would take Plantane Juice , he fhould be well 
 of one fort of Fits, but he fhould carry the o- 
 ther to his Grave j the Poor Man having by 
 this time fomewhat recover'd himfelf , ask'd 
 the Spectre, whether by the Juice of Plantane 
 he meant that of the Leaves, or Roots ? It re- 
 ply'd the Roots. Then 
 
or Familiar Spirits. 75 
 
 Then it ask\l him,whether he did not know 
 
 him J no; itreply'd, I am fuch an 
 
 one: the Man anfwered,hehad beenlongDcad: 
 
 I have been Dead, faid the Spcttre, or Ghoft, 
 
 Sj and you know that I liv'd a loofe 
 
 \ and ever fince I have been hurried up 
 
 and down in a refllefs condition, with the 
 
 mpany vou faw, andfhallbe to the day of 
 
 Judgment • then he proceeded to tell him, that 
 
 he acknowledged God in his ways, he 
 
 had not fuffer'd fuch fevere things by their 
 
 means ; and further faid, you never Pray'd 
 
 to God that day before you met with this 
 
 Company in the Fields. 
 
 This Relation was fent to Dr. Henry M 
 bv Mr. E. Fowler, who faid, Mr. Greatrix 
 told it feveral Perfons: The Lord Orrery alfo 
 own'd the Truth of it; and Mr. Greatrix told 
 it to Dr. // nn More himfelf, who particularly 
 enquired of Mr. Greatrix about the Mans be- 
 ing carried up into the Air, above Mens 
 Heads in the Room, and he did exprefly affirm 
 he was an Eye^witnefs thereof. 
 
 tells us', that a Young Woman, V* prefltgl 
 was miferably tormented with an Evil Spirit, D * m - L ■• 
 in the Caftle of Caldcnhroc, in Guelderland y C ' 
 and had been carried away in the Air by 
 him, if himfelf had not with-held her by 
 Violence. He fays alfo, that at Magdeburg, / 
 a certain Magical Juggler, who was wont to 
 lead about a little Horfe for a Show , would 
 let him walk about in a Circle in an open 
 Theatre, and at the end of the Show, would 
 tell the Company, that he could get but lit- 
 tle Money among Men, and therefore he 
 would go up to Heaven ; whereupon he would 
 throw a Cord up in the Air, and the little 
 
 Horft 
 
 2. ۥ 7. 
 
y6 An Account of Genii, 
 
 Horfe would go up after it, himfelf taking 
 hold of the Horfes Tayl , would follow him, 
 his Wife taking hold of him, would follow 
 alfo, and a Maid Servant would follow her, 
 and fo mount up in the Air, as it were link'd 
 together , the Spectators Handing in great ad- 
 miration; till a certain Citizen coming by 
 chance that way, and asking, what was done? 
 It was anfwered that a Jugler with his little 
 Horfe was gone up into the Air : whereupon 
 he affured them that he faw him juft before 
 going into an Inn in the Street ; therefore 
 finding themfelves deluded, they went away. 
 Wierus adds, no Man may deny but all this kind 
 of allyance with Damons , by whatever means 
 gotten, and all the way of thefe delufions is 
 a peftiferous Fraud, introduc'd for the utter 
 deftru&ion of Men. 
 
 Mr. Thomas Tilfon, Minifter of Aykpworth 
 in Ke?it, in a Letter dated July the 6th. 1691. 
 which he fent to the late Mr. Baxter in London , 
 gives an Account of an Apparition at Rochefter; 
 which Account Mr. Baxter has Printed in his 
 Hifiorical Difcourfe of Apparitions and Witches. 
 It is as follows. 
 
 Mary the Wife of John Gcfe of Rochefter, 
 being Affli&ed with a long Illnefs, re- 
 moved to her Fathers Houfe at Weft-Mulling, 
 which is about Nine Miles diftant from her 
 own, there fhe Died June the 4th. this prefent 
 Year 1641. The day before her departure, 
 fhe grew very impatiently defirous, to fee her 
 two Children , whom me had left at home, 
 to the care of a Nurfe ; fhe pray'd her Huf« 
 band to hire an Horfe, for fhe muft go home, 
 "and Dye with the Children; when they per- 
 /V/qded her to the contray, telling her fhe 
 
 Wi s 
 
or Familiar Spirits. 77 
 
 was not fit to be taken out of Bed, nor able 
 to lit on Horfe-back, fhe entreated them, how- 
 ever to try, if I cannot fit, faid fhe, I will lie a- 
 long upon the Horfe, for I mult go to fee my 
 Poor Babes. 
 
 A Minifter, who lives in the Town, was 
 with her at Ten of the Clock that Night, to 
 whom fhe exprefs'd good Hopes in the Mer- 
 cies of God, and Willingnefs to die, but, faid 
 fhe, it is my Mifcry that I cannot fee my 
 Children. 
 
 Between One and Two of the Clock in the 
 Morning fhe fell into a Trance ; one Widow 
 Turner, who watch'd with her that Night, fays, 
 That her Eyes were open, and fixt, and her 
 Jaw fall'n ; fhe put her Hand upon her Mouth 
 and Noftrils , but could perceive no Breath • 
 fhe thought her to be in a Fit, and doubted 
 whether fhe were alive or dead. 
 
 The next Day, this dying \Voman told her 
 Mother that fhe had been at home with her 
 Children. That is impoflible , faid the Mo- 
 ther, for you have been here in Bed all the 
 while ,• yes, reply'd the other, but I was with 
 them laft Night, when I was a deep. 
 
 The Nurfe at Roche fier , Widow Alexander 
 by Name , affirms , and fays , fhe will take 
 her Oath on t before a Magiftrate, and receive 
 the Sacrament upon it, that a little beforeTwo 
 of the Clock that Morning, fhe faw the like- 
 nefs of the faid Mary Goffe, come out of the 
 next Chamber, (where the Elder Child lay in 
 a Bed by it felf) the Door being left open, 
 and ftood by her Bed-fide about a Quarter of 
 an Hour j the Younger Child was there lying 
 by her • her Eyes mov'd,and her Mouth went, 
 but fhe faid nothing. The Nurfe moreover 
 
 fax 
 
/8 An Account of Genu, 
 
 fays, that fhe was perfe&ly awake, it was then, 
 Day-light, being one of the longeft Days in 
 the Year. She late up in her Bed, and look'd 
 itedfaftly upon the Apparition ; in that time 
 fhe heard the Bridge Clock ftrike Two, and a 
 while after faid , In the Name of the Father , 
 Son, and Holy Ghoft, what art thou ? There- 
 upon the Appearance remov'd, and wenta- 
 way. She flipt on her Cloaths and followed, 
 btit what became on't fhe cannot tell ; then, 
 and not before, fhe began to be grievoufly 
 affrighted, and went out of Doors, and walk'd 
 upon the Wharf, fthe Houfe being juft by the 
 River fide) for fome Hours, only going in, 
 now and then , to look to the Children ; at 
 Five of the Clock fhe went to a Neighbour's 
 Houfe, and knock'd at the Door, but they 
 would not rife ; at Six fhe went again, then 
 they arofe and let her in : She related to them 
 all that had pafs'd ; they would perfwade her 
 fhe was miftaken, or Dreamt ; but fhe confi- 
 dently affirm'd, If ever I faw her in all my Life, 
 I faw her this Night. 
 
 One of thofe to whom fhe made the Rela- 
 tion ( Mary the Wife of John Sweet ) had a 
 MefTenger came from Mulling that Forenoon, 
 to let her know her Neighbour Goffes Wife was 
 dying, and defir'd to fpeak with her ; fhe went 
 over the fame Day and found her departing, 
 The Mother,among other Difcourfe,related to 
 her how much her Daughter had long d to fee 
 the Children ; and faid, fhe had feen them. 
 This brought to Mrs. Sweets Mind, vvhat 
 the Nurfe had told her that Morning, for till 
 then fhe had not thought to mention it, but 
 difguis'd it rather, as the Woman's difturb'd 
 Imagination, 
 
 The 
 
or Familiar Spirits 79 
 
 The fubftancc of this I had related to me, 
 by John Carpenter, the Father of the Deceas'd, 
 next Day after her Burial; July the id. I fully 
 Difcours'd the Matter with the Nurfe/ind two 
 Neighbours, to whofc lloufe flic went that 
 Morning. 
 
 Two Days after, I had it from die Mother, 
 the Minifter that was with her in the Evening, 
 and the Woman that fats up with her that laTt 
 Night j they all agree in the fame Story, and 
 every one ftrength'ns the others Teftimony. 
 
 Tney appear to be fober intelligent Perfons, 
 far enough from defigning to impofe a Cheat 
 on the World, or to mannage a Lye, and what 
 Temptation they lie under forfo doing, lean- 
 not conceive. So far the Letter to Mr. Baxter. 
 
 According to the foregoing inftance, Hel- 
 mont tell us of a Boy, who through an excuf- 
 five defire of feeing his Mother , fell -into an 
 Extafy , and gave her a vifit, flie being many 
 Miles diftant from him, and that upon his 
 coming to himfelf, remembring all things, he 
 gave People many Marks of his having been 
 with her. Marcus Marci, having fet down phyf. vet. 
 this Relation from Helmont, adds, though we reft, part 
 ihould grant the Boy's Mind or Imagination *' 
 had reach' d to that place, it would be ridiculous 
 to think he could have perceived thofe fenfible 
 things being prefent, unlefs we likewife ad- 
 mit the Organs of his Senfes alfo, with which 
 he could have received thofe Images, had 
 pafs'd thither : Therefore we mult fay, that as 
 the Imaginative Faculty comes fometiines to 
 the Knowledge of future things, fo it does to 
 the Knowledge of things abfent ; and as for 
 the manner after which it is done, he has ex- 
 plained it elfewhcre. Captain 
 
8o An Account of Genii > 
 
 Captain Henry Bell, in his Narrative prefix t 
 to Luther 's Table , printed in Englifh,^;. 165* 2. 
 having acquainted us how the German Copy 
 printed of it , had been difcover'd under 
 Ground , where it had lain hid Fifty two 
 Years, that Edition having been filppreft by 
 an Edid of the Emperor Rudolphus the Second^ 
 fo that it was Death for any Perfon to keep a 
 Copy thereof -and having told us, that CafpurUs 
 Van Sparry ^German Gentleman, with whom he 
 was familiarly acquainted while he negotiated 
 Affairs in Germany y for K ing James the Firft, 
 was the Perfon that difcover'd it, An. 1626. 
 and tranfmitted it into England to him, and 
 earneftly defir'd him to tranflate the faid Book 
 into English, fays, he accordingly fet upon 
 the Tranflation of it many times , but was al- 
 ways hindred from proceeding in it by fome 
 intervening Bufinefs. . About fix Weeks after 
 he had receivM the Copy,, being in Bed with 
 his Wife,, one Night between Twelve and One 
 of the Clock, fhe being alleep , but himfclf 
 awake^ there appear'dto him an Ancient Man, 
 ftanding at his Bed's-fide, array'd ali in White,, 
 having a long and broad White Beard, hang- 
 ing down to his Girdle, who taking him by 
 his right Ear, faid thus to him, Sirrah ! Will 
 not you take time to tranflate that Book which 
 is fent unto you out of Germany ? I will fhortly 
 provide for you both place and time to do it ; 
 and then he variifh'd ; hereupon being much 
 affrighted, he fell into an extream Sweat, fo 
 that his Wife awaking, and finding him all 
 over Wet, fhe ask'd him what he alTd ? He 
 told her what he had feen and heard 5 but he 
 never regarded Vifions nor Dreams, and fo the 
 the fame fell out of his Mind. But a Fort- 
 night 
 
orFunuhi ts. 8i 
 
 night after, being on fl edging 
 
 in Kingjlutt mnfttr> at Dinner with 
 
 Wife j two t from t 
 
 whole Counfd I 
 
 ry him to the Gateboitft , fl fr , the 
 
 to b rill farther ( I rom the 
 
 of the Council. Upon which W - he 
 
 kept there ten whole Years clolePriioner ; 
 where he fpent five V 8UTS of it in I 
 the laid Book, I ,ood caufe [ 
 
 ful of the Old ng : I v. 
 
 provide for you both plac e and time to tra 
 flate it. 
 
 Car J n tells us/That Jacobus Don*m> a rich Se- uc Ktr 4 
 nator of Vt ma , was wont to relate how himfelf varied 
 being in Bed with his Wife one Night, and L ' 
 having a Wax Candle burning by him, and 9 *' 
 two Nurfes at the fame time lying there in a 
 Truckle-Bed with a Child under a Year old ; 
 he faw the Chamber Door to be open d by de- 
 grees, and I know not what Man to put his 
 Head in ; the Nurfes faw him too, but' nei- 
 ther knew his Face ; the young Man being 
 affrighted, arofe, and fnatch'd his Sword and 
 Buckler, and the 'Nurfes each of them gr 
 Wax Candles,he goes into the Hall adjoyning 
 to the Chamber, there he found all things 
 faft fhut, he return d with great Admiration. 
 The Infant who was well in Health, dyed the 
 next Day. This he never related without 
 fighing. 
 
 We have alfo feveral inftances in Hiftory of 
 frightful Speftres appearing before I 
 and other Afflictions. Prccopi+s,whcr( ires 
 
 of the great and wonderful Peftilence^ that in D ^ ML 
 the time of Cofrot and eopl'd t) I 
 
 ;, there wei Q publickly, 
 
 G 
 
82 An Account of Genii, 
 
 and in private Houfes Damons in an Humane 
 ihape, which ftruck thofe they met, and thofe 
 they ftruck were prefently feiz'd with the Di- 
 feafe, and this happen'd to fome waking, in 
 open Day, to others in the Night time. 
 
 CHAP. IV. 
 
 What Perception fome Verfom have had 
 of Genii, or Spirits by the Senfe of 
 feeing j when others pre fent at the fame 
 time have feen nothing. 
 
 LUcas Jacobfon Debes y M. A. and Provoft 
 of the Churches in the feventeen Iflands 
 of Focroe, fubjedt to the King of Denmark, in his 
 Defcription of the faid Iflands , and Inhabi- 
 tants, and his Account of feveral Obfervables 
 there, in his eighth Chapter tells us, how Sa- 
 tan, even fince the^ure Light of the Gofpel 
 there, as well as before, has behav'd himfelf 
 in deluding and feducing thofe Inhabitants : 
 They having many Examples how he has ta- 
 ken away fome, and carry'd away others, re- 
 lloring them afterwards, but weaken'd in their 
 Underftandings ; whereof he gives us fome 
 certain Relations, that are yet in the Memory 
 of Man, and fome others that happen d while 
 he himfelf was at Foeroe j he tell us, That Ap- 
 paritions of Spirits is a thing fo generally 
 known in Fcerce, that almoft every where in 
 the Country, where they haye read no Books 
 
 thereof, 
 
or Familiar Spirits. 83 
 
 thereof, nor he Relation froiv. 
 
 Places , know it 1 .ks 
 
 and ;n, that the) 
 
 doubt at all of it. And that they m 
 and not by 
 
 . 
 
 a nicer en lowment of their Nature ; 
 and, People grow much altered tt] 
 
 on feeing fuch Apparitions, which A; 
 ons the\ . An expreffion e 
 
 agreeing with that of V'ngU, where 
 
 t the Sybil, who undertook to carry 1 En. 6. 
 as to the (aid to him at the en- 
 
 trance of Hell, where {he Ghofts, came 
 gainlt him. 
 
 Et ni doBj comes tenues fine corpo . 
 Admonedty volitare cava fub imagine forms y 
 Irruat & frujtra ferro dinverbtra 
 
 and fuch they always appear'd to my fclf, not 
 with folid Bodies of Flefh and Bones. 
 
 For particulars, I refer the Reader to Mr. 
 Debe/s Book, and fhall only fet down one Re- 
 lation from him of a thing which happend, 
 1667. It is as follows : A Perfon caiTd J* 
 0/*$>»,beingthen at Glow, inOjhroe, in the 241/1 
 Year of his Age, on the 17th of Jar. fell in- 
 to a Sicknefs, lying a Bed during a Fortnigl 
 and on the 14s b Day of his Illnefs, as he 
 afleep at Night, there came one into him v. 
 Ihining Cloathson, whereat he 
 perceiv'd him in that Figure, in 
 mm, the Room appearing full or' 
 antfitask'd the Man where I. 
 Whereunto he anfwer'd nothing 
 
 land ale 
 G x 
 
$4 An Account of Genii, 
 
 his Breaft, and round about, whereby he was 
 prefently heal'd. 
 
 Nov/, though Damonologers generally give 
 inftances cf fome Perfons feeing Spirits, when 
 others, in the fame Room, at the fame time, 
 fee them not , and feme Men undertake by 
 Thyfiognomy, to tell who fhall have Vifions of 
 Spirits, or Angels, and who fhall never fee 
 Apparitions of them, though they are in the 
 Room with others that fee them ; yet the moll 
 convincing inftance of this peculiar Sight, 
 that I know of in the World, is, that of the 
 Second fight ed Terfons in Scotland, who are calfd 
 Second fight ed, becaufe they have the Gift of 
 feeing more than others can that are with 
 -them. 
 
 My late Friend, Mr. John Aubrey , at the 
 end of his Book of Mifcellanies, Printed in Lon- 
 don, An. 169^ gives an Account of thefe Se- 
 cond fight ed Verfons, which was fent him from a 
 Learned Perfon in Scotland , whofe Letters he 
 fhew'd me before he Printed them : And I 
 fhall here fet down a few Particulars , taken 
 from that Account, relating to my purpofe. 
 
 I. They generally term this Second fight, 
 in Irifh Taijlutarxugh, and fuch as have it, Tai- 
 fy trim, from Txijh, which is properly a fha- 
 dowy Subftance , and fuch as can only be 
 fome way difcenf d by the Eye, but not lay'd 
 hold on by the Hands ; for which they at 
 fign'd it to Bugles or Ghofis ; fo that Taijhtar is 
 * " as much as one that converges with Ghoits, or 
 Spirits, or as they commonly call them the 
 Fairies, or Fairy-folks ; others call thefe Per- 
 fons TbiJJichin, from This, which is properly 
 fordight, or foreknowledge. 
 
 II. Thofe 
 
or Familiar Spirits. 8 ^ 
 
 II. Thofe that have the Second fight y fee a 
 multitude of Men and Women,Nighta;id Day, 
 round about them, and a particular Rcl 
 is made of one of thofe Perfons, a Man of an 
 npright Converfation, vvhousd ordinarily by 
 looking to the Fire, to foretel what Sti 
 would come to his Houfe the next Day, or 
 fhortly after, by their Habit, and Arms, and 
 fometimes alio by their Names ; and it' any of 
 his Goods or Cattle were milling, he would 
 dired His Servants to the very place where to 
 find them , whether in a Mire , or upon dry 
 Ground : he would alfo tell if die Ikaft Wt 
 already dead, or if it fhould die e're they could 
 come at it; and in the Winter, if himfelf with 
 others with him fate thick about the Fire-iide, 
 he would defire them to make Room for fome 
 others that flood by , though they did not 
 fee them : He faw two Spirits continually, 
 and fometimes many more, though others, 
 fay he continually faw more , and would of- 
 ten feem very angry, and fomething troubl'd^ 
 nothing vifible to others moving him. The 
 two particular Spirits that conftantly attended 
 him were called, one Brownie, in the fhape of a 
 Boy, the other t talUeb, or Meg Mullack. 
 
 in the fhape of a Girl , who were two Ghofts, 
 which (a$ it's conftantly reported) of Old 
 haunted a Family in Straths ?ey> of the Name 
 of Grant ; of which Name and Family this 
 Perfon was. 
 
 Note, That King Jamas in his Dxmonolcgy L 3 
 mentions alfo a Spirit, call'd Brownie , that 
 was wont formerly to haunt divers Houfes, 
 without doing any Evil, but doing, as it were, 
 neceflary turns up and dovyn the Houfe ; h$ 
 appear'd like a rough Man, nay, fome beliei 
 
$6 An Account of Genii, 
 
 that their Houfe was all the Sonfier , as they 
 call'd it , that is, the more lucky , or fortu- 
 nate^ that fuch Spirits reforted there. 
 
 III. As to the extent of thefe Peoples know- 
 ledge this fecret way, it reaches both prefent^ 
 palsd, and future Events. They forefee Mur- 
 thers, Drownings, Weddings, Burials, Com- 
 bats, Manflaughters, &c\ of all which there 
 are many inftances to be given ; they com- 
 monly forefee fad Events a little while before 
 they happen; for inftance,if a Mans fatal end 
 be hanging, they'll fee a Gibbet, or a Rope 
 about his Neck ; if beheading , they'll fee a 
 Man without a Head ; if drowning, they'll 
 fee Water up to his Throat ; if Itabbing, they'll 
 fee a Dagger in his Breaft; if unexpected Death 
 in his Bed, they'll fee a Winding Sheet about 
 his I lead : They foretel not only Marriages, 
 but of good Children, what kind of Life Men 
 fhall lead, and in what Condition they fhall 
 die ; alfo Riches, Honours, Preferments, Peace, 
 Plenty, and good Weather. There is one in-^ 
 fhinpe of uSeccnd fight ed?irfonjNho fawayoung 
 Man , attending a young Gentlewoman , as 
 me went up and down the Houfe, and this 
 was about three Months before her Marriage 
 with him ; and fometimes they foretel things 
 which fall out feveral Years after. It's like- 
 wife ufual with Perfons that lofe any thing to 
 go to fome of thefe Men, by whom they are 
 directed how ; with what Perfons , and in 
 , what place they fhall find their Goods. It's 
 alfo to be noted, that this Gift bears a Lati- 
 tude, fo that fojne have it in a far more Emi- 
 nent degree than others. 
 
 IV, As for the way of receiving this Gift, 
 pnd QonrawmQzting if to other^ the Account 
 
 tstfl 
 
or Familiar Spirits. %j 
 
 tells us, that in the Iflc of Stye, efp:cial!y i 
 fore the Gofpel came thither, fcvcraj Fami- 
 lies had it by Succeflion , defcending from 
 Parents to Children, and as yet there are ma- 
 ny that have it that way. So Cardan tell us, j) eRffu 
 it runs in a Blood among the Turks, for Per- wir. i.B 
 fons to caft themfelves into an Extaiy at Plea- c- 4J- 
 fure. Some fay, they get this Gift by corn- 
 pad with the Devil, others, fay, by convc i 
 with thofe Demons, we call Fairies. They fay, 
 they can communicate the Gift to others in a 
 few Days, and have offer'd to do it for a fmall 
 Matter ,• and, they fay, that if ax any time, 
 when they fee thofe ftrange lights, they fct 
 their foot on the foot of another who has 
 not the fecond fight, that other will, for that 
 time, fee what they are feeing. And as I am 
 told by a Perfon who has convers'4 with thofe 
 Second fightedVerfonsy the Gift will continue 
 with the Man that has fo receiv'd it, all his 
 Life 
 
 V. This Gift is very troublefome to thofe 
 that have it, and they would gladly be rid of 
 it j for if the objed be a thing that is terrible, 
 they are {ccn to fweat and tremble, and fcreek 
 at the Apparition ; at other times they laugh 
 and tell of the thing cheerfully j juft accord- 
 ing as the thing is Pleafant , or aftonifhing. 
 A certain Perfon defir'd a Second fighted M.m 
 to teach him his Skill ; who told him he 
 could do it in three Days time , but faid he 
 would not advife him, or any Man to learn 
 it ; for upon learning it he would never be a 
 minute in his Life, but he would fee innume 
 ble Men and Women, Night and Day, round 
 about him , which he believ'd would be 
 troublefome to him : Whereupon the Perfon 
 G 4 would 
 
88 An Account of Genii, 
 
 would not learn it. And thofe that have if 
 wifii to be rid of it, judging it a Sin, and that 
 it came from the Devil • and fome of them 
 have apply 'd themfelves to the Miniftry , de- 
 firing their Prayers for their being freed of it, 
 and they have been freed accordingly. In the 
 Ifle of Skje , if a Woman has it her felf, and 
 be marry ed to a Man that has it alfo, unlefs £ 
 Child of theirs be baptiz'd juft upon the deli- 
 very, he has it all his Life ; if he be then 
 baptiz'd, he is freed from it. 
 
 VI. The Perfons that have this Gift, areob- 
 ferv'd, for the moft part, to be vicious, tho* 
 fome very honeft Perfons, of an upright life, 
 have it 
 
 \ir. Aubrey y in a fmall Addition, which he 
 has annext to his Account of Second fighted Perfons, 
 l t fcj> e fa. gives us a Relation from Diewbrcke, of an old 
 Woman with whom it was ufual, where any 
 Friend of hers dyed, to fee their Apparitions 
 wichout an Head, and this though the Per- 
 fons were never fo far off. And I have been 
 credibly inform' d of a Gentleman in the Low- 
 Copntries, who , as he walk'd the Streets of a 
 Town would often meet People without Head^, 
 &sit feenrd to him , and would ask the next 
 Perfon he met with, who fuch Perfons were, 
 and would acquaint his Friends that thofe 
 Perfons would die within a Year, which al- 
 ways came to pafs. 
 
 Relating to this we find it's a Cuftom with 
 the Jews, pn the 7th Day of their Feaft pf To? 
 bemacles^iz. the iiftDay of the Month pf Sefc 
 to go forth in the Night time,iri the Moonfhine, 
 fcee£ctfe they think all things that' will happen 
 fO them that Year, are revsaPd to them tha? 
 fright hi the Mpohftine, %f*ffltp f }n his Thh 
 
or Familiar Spirits. 89 
 
 Ulogus Hcbrjto mixtus, has givn us a cut of this '^'-* 1 ' 
 
 which I have alfo here infcncJ : 
 Whc are going forth in the Moonfhinc 
 
 with Brunei. 'alms, Olives, and Willows 
 
 in thcL Hands, to (larch out the Events of 
 the whole Year ; but the Head of one of them 
 . and is not feen in the fhadow, whence 
 the Pcilon concludes he fhall die that Year. 
 
 \in his SynagogaJudakajStttR fets forth all chap. 21. 
 thefe things. They go forth in the Night time, 
 in t! ifhine,fome having only their Heads 
 
 bare, fome with a Shirt on only, or alfo na- 
 , having a Sheet about them, which they 
 let fall, and ftretch forth their Arms and Hands; 
 if any Mans Head be feen wanting in the fha- 
 dow, he is in danger of Life, and it's a lign 
 he will die that Year; if a Finger be wanting, 
 the Death of a Friend is forefhown • if the right- 
 hand, a Son ; if the left, a Daughter will die ; 
 if he fee no fhade at all, he muft prepare for 
 Death, for there is no hope of avoiding it ; 
 and if he be upon undertaking a Journey, it's 
 a fign he will never return home, &c. This 
 the Rabbins make x>ut from the Words, Numb. 
 14. 9. Their fliadow is departed from them ; but 
 they write, it is not to be underftood of the 
 fimfle fiadow, becaufe it cannot be but a Man 
 muft fee his fhadow in theMoonfhine ; but of 
 the JhadoTi/ oftbefrado-w ; for if it be well mind- 
 ed, we fhall find a twofold fhadow, whereof 
 the fecond is a Refle&ion of the firft, whigh 
 the Rubbins call the fhadow of the fhadow. 
 
 I know not how far this may relate to the 
 Dotfrine of the Cabalifts. for as BoiJJlirdus tells L. de Di- 
 us, the Arabian jPriefts held with them, that ™ n - &c » 
 there are Three parts of the Soul, the Firft '* 3> 
 55 called Nefchama. and is wholy Divine, ab- 
 le* 
 
1 
 
 po An Account of Genii, 
 
 ftraftcd and feparated from the Body; this 
 JEn. 6. Virgil calls Aural fimplicis Ignem. The Second 
 is called Ruah, and it is the Rational Soul 
 which partakes of the Divinity and the 
 Body, joyning both together with a wonderful 
 Harmony, it gives Life to the Body, and caufes 
 that it has not an abhorrence for the Frail and 
 Mortal Flefh, in which it lives. The Third part 
 of the Soul is that which diffolves this Harmo- 
 ny, and it is as the Idol, Image, Shadow, and as 
 the out-coat, drawn from the furface of the 
 Body ; the Cabalifis call it Nephes y it wanders 
 about Sepulchers, and is fometimes vifible, 
 but to the eyes of thofe whom God Illumi- 
 nates ; and this Nephes is that Fatal Hair in 
 the Crown of Mens Heads, Sacred to Tluto 
 and Proferpine, which before it be cut, and 
 drawn away from the Crown of the Head, 
 the Soul cannot be feparate from the Body ; 
 fo alfo unlefs this Nephes be drawn , as it 
 were from the outmoft furface of the Body, 
 a Man cannot leave this life ; and this part 
 of the Soul ( if we believe the Doftrine of 
 the Cabalifis ) is that which is called out by 
 Magicians and Necromancers, Tluto and Vwfer- 
 fine being ftrft appeas'd, which if they put on 
 their former Bodies, and fuch an Habit as 
 they wore alive, their Anfwers are called Ne- 
 cromantical, if they appear'd only in flitting 
 and fubtile Shadows, their anfwers were faid 
 to be Scyomantical ; So far Boijfardus. Whenae 
 I only Note, that if there be fuch a fliadowy 
 and wandring part of the Soul, as is here 
 mentioned , call'd Nephes ; its probable the 
 Woman mentioned by Diemhroh* few that 
 at the death of Perfons* 
 
 As 
 
or Familur Sjiyits. 
 
 As to my ov. lice, relating to that 
 
 / Vtrfan n'i, 
 
 all here let it dow;: nCC to tV 
 
 pfthc particulars above Wir 
 
 int , vfc. the Sec« I ifch. 
 
 As, fecond particular, It*j laid, that 
 
 thofc chat have the Second ^c a multi- 
 
 tude of Men and Women, Day and Night, 
 about them: So it was with my felf for ir 
 time, for I few Hundreds, tho' I never i 
 
 . in the Night time, without a lire, or 
 
 ^die-light, or in the Moonfhine, and as 
 the Peribfi mention d in that Paragraph, I 
 
 i particular Spirits there Named, which 
 conftantly attended him, beikles others with- 
 out ; fo it was with my felf, two Spi- 
 rits conftantly attending me, Night and Day, 
 for above Three Months together; who call'd 
 each other by their Names, and feveral Spi- 
 rits would often call at my Chamber Door, 
 and ask, whether fiich Spirits lived there, 
 calling them by their Names, and they would 
 anfwer, they did. As for the other Spirits 
 that attended me, I heard none of their 
 Names mentioned", only I ask'd one Spirit 
 which came for fome Nights together and 
 
 Ig a little Bell in my Ear, what his Name 
 was, who anfwer'd Ariel, We find that c ne 
 of :he spirits which attended the Secot 
 id V rfon, appeared as a Boy, the othej as a 
 
 ; 1 : but the two that c *ed 
 
 my felf, appear \\ both ii 
 
 v being of a Brov : a- 
 
 bout Three lore in Statu I f h 
 
 vjk, loot 
 
 &fll abc i 
 
 ippear'd a Qq\ 
 

 pi An Account of Genii , 
 
 Colour, wfrth fomewhat of a Light ftriking 
 thro' it; their Heads were not dreft with 
 Topknots, but they had white Linnen Caps 
 on, with Lace on them, about three Fingers 
 breadth, and over it they had a Black loofe 
 Network Hood. 
 
 As the forefaid Second Sighted Verfon, fitting 
 by the Fire with others in the Winter-time, 
 would fee Spirits Handing by, and often feem 
 angry and difturbed., tho 5 nothing vifible to 
 ethers mov'd him $ fo, as I have been fitting 
 by the Fire with others, I have feen feveral 
 Spirits, and pointed to the places where they 
 were, telling the Company they were there. 
 And one Spirit, whom I heard calling to me, 
 as he Hood behind me, on a fiidden, clapt 
 his Finger to my Side, which I fenfibly per- 
 ceived, and ftarted at it ; and as I faw one 
 Spirit come in at the Door, which I did not 
 like, I fuddenly laid hold of a pair of 
 Tonges, and ftruck at him with all my 
 force, whereupon he Vanifh'd. 
 
 As in the Fifth Particular above Written ; 
 He faid that the Gift of theS<*W Sight is very 
 troublefome to thofe that have it, and they 
 would gladly be rid of it. So I muft declare, 
 that I would not for the whole World, under- 
 go what I have undergone, upon Spirits co- 
 paing twice to me ; their firft coming was moil 
 dreadful to me, the thing being then alto- 
 gether new, and confequently more fur- 
 prifing, tho' at the firft coming they did not 
 appear to me, but only called to me at my 
 Chamber Windows, Rung Bells, Sung to me, 
 and play'd on Mufick, &c but the laft co- 
 ming alfo carried terrour enough; for when 
 chey came, being only Five in Number, the 
 
 Two 
 
or ¥amli\ar Spirits. p 2 
 
 Two Women before mentioned, and Three 
 Men ( though afterwards, there came Hun- 
 dreds ) they told me they would kill me, if I 
 told any Perfon in the Houfe, of their being 
 there, which put me in fome Confternation, 
 and I made a Servant fit up with me Four 
 Nights in my Chamber, before a Fire, it being 
 in the Chrifimas Holydays, telling no Perfon of 
 their being there. One of thefe Spirits in Wo- 
 mans dre(s,lay down upon my Bed by me eve- 
 ry Night : and told me, if I Slept, the Spirits 
 would kill me, which kept me waking for three 
 Nights : In the mean time a near Relation of 
 Mine, went (tho' unknown to me) to a Phyfi- 
 cian of my acquaintance, defiring him to pre- 
 fcribe me fomewhat for Sleeping ; which he 
 did, and a Sleeping Potion was brought me, 
 but I fet it by, being very defirous and inclin- 
 ed enough to Sleep without it. The Fourth 
 Night I could hardly forbear Sleeping, but 
 the Spirit lying on the Bed by me, told me 
 again, I fhould be KiU'd if I Slept, where- 
 upon I rofe, and fat by the Fire fide, and in 
 a while return d tcr my Bed; and fo I did a 
 Third time, but was ftill threatned as before : 
 whereupon I grew impatient, and ask'd the 
 Spirits what they would have ? told them, I 
 had done the part of a Chriftian, in humbling 
 my felf to God, and fear'd them not, and 
 rofe from my Bed, took a Cane, and knock'd 
 at the Ceiling of my Chamber, a near Rela- 
 tion of mine lying then over me, who pre- 
 fently rofe, and came down to me, about two 
 of the Clock in the Morning ; to whom I 
 fiid, you have feen me difturbed thefe Four 
 Days paft, and that I have not Slept, the oc- 
 cafion of it was, that Five Spirits which are 
 
 ao 
 

 94 An Account of Genii, 
 
 now in the Room with me, have threatned 
 to kill me if I told any Perfon of their being 
 here, or if I Slept, but I am not able to for- 
 bear Sleeping longer, and acquaint you with 
 it, and now ftand in defiance of them; and 
 thus I exerted my felf about them, and not- 
 withftanding their continual Threats, I Slept 
 very well the next Night, and continued fo 
 to do, tho' they continued with me above 
 Three Months, Day and Night. 
 
 A Gentleman having lately fupply'd me 
 with another Account, concerning the Second 
 Sighted Perfons, which was fent fome Years 
 fince to a Lady, by a Perfon of whom fhe 
 had defired it. I fliall here fet down the par- 
 ticulars of it, as follows. 
 
 I. He fays the more general Account given 
 of the Second Sighted Verfons, is , that many 
 Highlanders, but far more Inlanders are qualified 
 with this Sight. That Men, Women and Chil- 
 dren, are indifferently gifted with it; fome 
 Children have it, whofe Parents have it not, 
 and fome Parents have it, whofc Children 
 have it not j fome adult Perfons have it, who 
 had it not in their Youth, and cannot tell by 
 * what means or caufe it was produc'd in them. 
 
 It is a great trouble to thofe that have it, and 
 they would be rid of it at any rate. The 
 Sight is of no long duration, continuing for 
 the moil part, but as long as they can keep 
 their Eyes fteady, without twinkling; the 
 moft Aniired therefore fix their look, that they 
 fee the longer, but the Timerous fee only by 
 glances, their Eyes always trembling at the 
 ftrft light cf the obje<5t. 
 
 IL That which is {ccn generally by them, 
 is the fpecies of Living Creatures, and of In* 
 
 animate 
 
' or Familiar Spirits. 95 
 
 amimate things, as Ships, and the Habits up- 
 on Perfons : They never fee the Species of 
 any Perfon already Dead • what they forefec 
 fails not to exift in the mode and place where 
 it appears to them; they cannot well know 
 what fpace of time fhall intervene betwixt 
 the Apparition and the real Exiftence, but 
 fome of the boldeft and longeft experienced 
 have fome Rules of Conjectures. As if they 
 fee a Man with a Shroud in the Apparition, 
 they will conje&ure at the nearnefs, or re- 
 motenefs of his Death, by the more or lefs 
 of his Body that is cover'd with it. They will 
 ordinarily fee their abfent Friends , tho' at 
 a great diftance • fometimes no lefs than from 
 America to Scotland y fitting, or ftanding, or 
 walking in fome certain place, and then they 
 conclude with aflurance, that they fhall fee 
 them fo, and there. If a Man be in Love 
 with a Woman, they ordinarily fee that Man 
 ftanding by her, and fo if a Woman be in 
 Love. They conjecture of their enjoyments 
 by the Species touching the Perfon, or ap- 
 pearing at a diftarfce from her. If they fee 
 the Species of a Perfon, who is Sick in any 
 other place, in an Healthful Pafture , or 
 Action , they conclude a recovery ; but if 
 they are to Dye, they fee them cover'd with 
 a Winding-Sheet. 
 
 Thefe generals were verified to Perfons of 
 Honour, by fuch of them as did See , and 
 were efteem'd Honeft and Sober by all the 
 Neighbourhood. And becaufe there were 
 more of thefe Seers, in the Ifles of Le: 
 Harris and Vift, than elfewerej fome Perfons 
 of Quality intreated Sir James /ho 
 
 is now dead, Sir Ihrman M Mt.Va- 
 
 niei 
 
p 6 An Account of Genii, 
 
 mel Morifon^ a very honeft Minifter, who arc 
 ftill alive, to inquire into this Sights and to 
 acquaint them therewith, which they did, 
 and all of them found an agreement in thefe 
 generals, and Informed them of many par- 
 ticular and notorious Inftances, confirming 
 what they faid. 
 
 He fets down fome remarkable Inftances , 
 which he fays were of very knowing and in- 
 genious Perfons, who had made it their bu- 
 finefs to be well informed concerning the 
 Second Sight ; which Inftances being not Prin- 
 ted in any other Author, that I know of, I 
 fliall infert them here. 
 
 The Firft Inftance, he fays, is from a Per- 
 fon of great Learnings and eminent Quality, 
 , who gave the following Relation. 
 
 I was once Travelling in the Highlands, 
 w r ith many Servants, one of them going a 
 little before me, and entring into a Houfe, 
 where I wastoftay all Night, fuddenly ftept 
 back with a fcreech and a noife, and fell by 
 a Stons which hit is Foot : I askt what the 
 matter was ( for he look'd as one very much 
 Frighted ) he told me very ferioufly, I muft 
 not Lodge in that Houfe ♦ I ask'd why ? he 
 faid, he wifti'd fo, becaufe a Dead Corps 
 would very fhortly be carried out of it, and 
 that feveral Perfons carrying of it, met him 
 at the Door, when I heard him cry; and 
 therefore he would not have me Lodge in fo 
 unlucky a place ; and feeing me Laugh and 
 go in, he faid to the other Servants, he was 
 very fony I did fo, for he was fure what he 
 faw would very fhortly come to pafs; this 
 made me inquire if there were any lick 
 Perfon in the Houfe, but there was none ; the 
 
 Land- 
 
or Familiar Spirit*. 97 
 
 Landlord was a ftrong 1 1 
 
 before I went from die I [oufe, the ncxi 
 
 he Di an Apoplecn 
 
 The Pcr- 
 
 fon, who writes thus. 
 
 In : ;• r6jj, Alexander Monro 3 who 
 
 irds I ieutenaht Colloncl to the 
 1 of Dunbar Clit , and my I 
 
 were walking in a place called VlabiUm 
 Broome y in a litcle Plain at the foot ol a ragged 
 Hill • there was a Man working with a Spade, 
 in the walk us, and his Face to the 
 
 Hill J he did not mind us as we part near him, 
 which made me look at him, and perceivi: 
 him to flare a little ltr , I conjectured 
 
 him to he z Sccr y I called him, at which he 
 flared ahd fmiled : what are you doing faid 
 I? he anfwered me, I have icQn a very 
 ftrange thing ; an Army of Englifimen, lead» 
 ing their Horfes down that Hill, and a num- 
 ber of them are come down to the Plain, and 
 eating the Barley which is growing in the 
 Field, near to the Hill. This was on the 
 Fourth of Majy for I noted the Day, and it 
 was Four or Five" Days before the Barly m 
 Sown in the Field he fpoke of. Alexander Mon- 
 ro ask'd him, how he knew they were English* 
 men? he faid becaufe they had on Hatts and 
 Boots, which he knew no Scats would have 
 there j we as little fee by what he faid, 2$ 
 other foolifh Vilions, but in the beginning of 
 Auguft following, the Earl of Middleton, th 
 Lieutenant for the Fang in the 
 ving occafion to march a Par, 
 South H , fenc his Foot thro' a pla 
 
 called b , buc was I ^> lend his 
 
 Horfe, with A fonro to pais etc in 
 
 H 
 
5>3 An Account of Genii, 
 
 the very forementioned Hildas lefs rugged, tho* 
 bad enough, than that of Innerlawl\ and the 
 formoft Party, which was firft down the Hill, 
 fell to eating the Barly, on the little Plain 
 under it j and Monro call'd to mind what the 
 Seer- had told us, in May before • he writ of 
 it, and fent an exprefs to me with it. 
 
 The Relator of the Third Inftance writes 
 as follows. 
 
 I had once an occafion of being in Com- 
 pany with a Young Lady, and was told there 
 was a notable Seer in the Company ; I call'd 
 him to fpcak with me (as I did ordinarily 
 when I found any of them ) and as he had 
 anfwered me to feveral Queftions, I ask'd 
 him if he knew any Perfon to be in Love 
 with that Lady, he faid he certainly knew 
 that there was a Man in Love with her ( but 
 he did not know the Man ) for in the Two 
 Days he had been in Company with her, he 
 perceived one ftanding near her, and his 
 Head leaning on her Shoulder ; which he faid, 
 according to his Obfervations, foretold, that 
 the Man would Marry her. This was- in the 
 Year 165*5'. I defired him to defcribe the 
 Perfon, which he did, fo that I could con- 
 jedure by the defcriptiou, it was fuch an one 
 of the Lady's Acquaintance, tho* there were 
 no thought of their Marriage, till Two Years 
 after ; and happening, in the Year 1657. to 
 find this Seer, who was an Ijhnder, in Com*- 
 pany with the ether Perfon, whom I con- 
 jectured to have been defcribed by him; I 
 ealfd him afide, and ask'd him, if that were 
 the Perfon he faw by the Lady's fide, Two 
 Years ago? he faid it was truly the fame, and 
 lie had feen that Lady juft then landing by him 
 
 Hand 
 
or Frtwliar Spirits. 99 
 
 Hand in Hand. This was fom 
 before their Marriage: and the Maais fii 
 Dead, and the Lady ilillu! 1 
 The Fourth Inftance is ch 
 
 In f great Note ) 
 
 Lieutenant Collonel Monro , 
 
 hapned to be in the 1 
 
 'did in 
 die Landlord and my ml Ml Thl 
 
 Chairs near the lire., and in the corner or It 
 great Chimney were KM n^ 
 
 that very Ni ale, an I were rc- 
 
 ! to the Landlord : while One of them 
 was talking to Afo#n y 1 perceived the 
 to look odly towards me; from his Look, 
 and being an Iflmder , I conjetfhired him a 
 Seer, and ask'd him what he itar'd at? he an- 
 fwered by defiring me to rife from that Chair, 
 becaufe it was an unlucky one. I ask'd him 
 why ? he (aid there was a Dead Man in the 
 Chair next to me : well, faid I, if he be in 
 the Chair next me, I may keep my own, 
 but" what kind of Man is he ? he laid he wa-s 
 a tall Man, with a long grey Coat, having 
 Boots on, and one of his Lcggs hanging over 
 the arm of the Chair, and his Head hanging 
 down to the other fide, and his Arm bac 
 as if it were broken. There were fome 
 Troops of Englilh-Men then ( A near 
 
 that place, and there being at that time a 
 great Froft after a Thaw, the Country ( >. 
 covered all over with Ice : Lour or I 
 
 Riding by this Hci, 
 Days aft \iiion; 
 
 by the lire, we h- nft 3 whi 
 
 proved to be thefe Troopers, who w 
 . . .. . Jars, were earn, i 
 
 II z thi 
 
too An Account of Genii, 
 
 their Number, who had got a very mifchie- 
 vous fall, and his Arm Broken, and falling 
 frequently into Swooning Fits, they brought 
 him into the Hall, and fet him in the very 
 Chair 3 and in the very Pofture the Seer had 
 defcribed • but the Man did not Die, tho' he 
 recovered with great difficulty. 
 
 The Fifth Inftance is taken from the Ac- 
 count given in by Sir Norman Maclod^ 
 
 There was a Gentleman in the Ifle of Har- 
 ris, who was always feen by the Seers, with 
 an Arrow in his Thigh: Thofe in the. IJk 
 who thought thefe Prognoftications Infallible^ 
 did not doubt but he would be Shot in the 
 Thigh, and Die of it. Sir Norman faid, he 
 always heard it the Subject of their Difcour- 
 fes for many Years , when that Gentleman 
 was prefent, at laft he Died without any fuch 
 Accident ; Sir Norman was at his Burial, at 
 St. Clements Church in the IJIe of Harris. At 
 the fame time another Gentleman was brought 
 to be Buried in the fame Church. The 
 Friends on either fide came to a debate who 
 fhould firft enter the Church, and from Words 
 came to Blows; one who was Arm'd with a 
 Bow and Arrows let fly amongft them ( every 
 Family in that Ifle, have their Burying Places 
 in the Church, in a Stone Cheft, and their 
 Bodies are carried in open Biers to the Bu- 
 rial Place. ) Sir Norman having appeafed the 
 Tumult, One of the Arrows was found 
 flicking in the Dead Mans Thigh. To this 
 Sir Norman himfelf was Witnefs. Mr. Aubrey, 
 in his Account of the Second Sight, has a Re- 
 lation much of the fame with this» tho' with 
 feme variation. 
 
 The^ 
 
cr Familiar Spirits. 101 
 
 The Sixth Inftance is taken from the Ac- 
 count which Mr. D mid Morifon, Miniftcr in 
 the rjk of Ltwu, gave in. 
 
 This Relation, tho* fomewhat of a diffe- 
 rent Nature from the others, may be worth 
 Notice. He tells us of a Young Worn 
 
 l\irifh, who was mightily Frighted by 
 Dg her own Image ftill before hjr, when 
 fhe went into the open Air, the Back of I 
 ige being always towards her: So that 
 was not a Refle&ion, as in a Mirror, but tl 
 Species of fuch a Body as her own, and in the 
 very fame Habit,- the Miniftcr kept her a long 
 while with him, but fhe had no Remedy, till 
 fhe was about Four or Five Years Elder, and 
 then it left her. 
 
 The Gentleman who writ the foregoing 
 Relations, in a Letter to a Lady, adds in the 
 clofe of it, that in order to folve the Tbanome- 
 non of the Second Sight , a hint may be taken 
 from this Image, which appeared to the Wo- 
 man abovementioned, and from fuch another 
 mention'd by Arijlotle, in the Fourth Book of 
 his Metafhyficks ; as alfo from that common 
 Opinion that Young Infants fee Apparitions, 
 which are not feen by Elder Eyes; and like- 
 wife from this, that fcveral who have had the 
 Second Sight, when in the Highhnds, or TJIes, 
 upon their being tranfported to Live in other 
 Countries , efpecially in America , lofe this 
 quality, as it's reported by Gentlemen, who 
 knew fome of them in Earbadoes, that law 
 no Vifions there, tho' they were known to 
 have been Seers, when they lived in the Tfles of 
 S:otlmd. 
 
 H J L<M~ 
 
I oi An Account of Genii, 
 
 Laurenuiis Ananias '> Printed £ Book in Latin, 
 
 at Venice. An.'itfi. concerning the nature of 
 
 L. 2. arc* Damons, where he writes fomewhat which 
 
 fiptm. feems ally'd to this Gift of the Second Sight. It 
 
 is thus. 
 
 Seme Damons fo miferably delude fome Old 
 Women, and Children, that they certainly 
 perfwaded themfeives , that on fet Nights, 
 and at fet Hours, their Souls being called, 
 depart from their Bodies, and joyn themfeives 
 to the Souls of the Dead ; which proceeds 
 but from Damons corrupting the Imagination 
 of thole Creatures,, thro 5 Infidelity after that 
 manner; and as they relate this to credulous 
 Old Women, they Predid the Deaths of cer- 
 tain Perfons; and if the event fometimes an^ 
 fwers, they confidently affirm, even upon 
 their Oath, that rhey were Souls from whom 
 they had it, when in truth they are nothing 
 but lllufions of the Devil , perverting their 
 Fancy ; which error has poffeft the Minds of 
 feme Perfons, above the Vul gar: though it 
 Jience appears they are all under a delufion; 
 for it hapned fome Years fince, that in a 
 Town where fome Perfons were found ob- 
 noxious to thefe afre&s and il!ufions of the 
 Devil, one Mark Antony , who was look'd 
 upcia as an Honcfl: Upright Perfon, no way 
 given to fpeak Untruths, was feized with it, 
 and often gave true Predictions concerning 
 certain Perfons, efpecially fuch as were near 
 their Deaths: this Man being fent for by my 
 Brother, %chn AMt*#j MmHifr, who is a Prieft, 
 and he coming to him, my Brother ask'd him, 
 whether what was reported of him w ? ere true, 
 2nd he did not deny it, whereupon my Brother 
 adviild him to quit thai errontous Opinion, 
 
 teli' 
 
or familiar Spirits. 10} 
 
 telling him, chat thofe could rot potfibly he 
 the Souls 0$ the Dead, but that they \w 
 ceitful J) 4 moris, and that lie greatly offended 
 
 :!ore he 
 begg'd him, that for Gods lake, and the welU 
 faiv v oul., as he perceived that Dicmo- 
 
 . j coming upon him, (as he I 
 edit beforehand) or, when he began 
 to be fei/.ed with it, he would forioufly pro- 
 teft againit obeying them any longer, and 
 that he would carneftly Pray to God to Free 
 htm from that Diabolical Delufion and Madneft 
 
 v being fomewhat 
 ftonifhed at what was laid to" him, believed 
 my Brother, and promifed him to follow his 
 Advice, to the utmoft of his Power, and fo 
 w nt Home, and when the ufual Day came, 
 that he was obnoxious to thofe Illusions, he 
 was not leiz'd with them, and was very Joy- 
 ful, and gave God thanks for it. But upon 
 the next return of the Day, and Hour | fox 
 he was not wont to be Infefted with thofe II- 
 lufions every Day of the Week , but only 
 Tuefdjys and Tbnrfdays ) finding his wonted 
 feizure coming upon him, and that he was 
 called by thofe unclean Spirits , and being 
 greatly afflicted in Mind by their Signs, he 
 ay\l out with great Vehemency , that he 
 would no longer follow them. Upon which 
 outcry, almoft all the People in the Houfe 
 were Awakend, and went to him, to whom 
 he related all that had paft, and fhew'd how 
 he was feverely Beaten by thofe Spirits, and 
 from that time he was wholly freed from 
 Jthem ; for which he gave God great Thanks, 
 
 H 4 Note, 
 
1 04 ' An Account of Genii, 
 
 K*te, in Reference to this Relation , "what is 
 -written by Henry Boguet, a Judge in Cafes 
 of Witchcraft, in the Country of St. Claude, 
 in Burgundy, concerning the particular Nights 
 on which Witches have their Sabbaths , or 
 meetings. In his Difcourfe of Witches, prin- 
 ted in French, at Lyons, i6oj\ Chap.19, 
 he writes as follows, 
 
 I formerly thought that the Sabbath was held 
 only Thurfday Nights, becaufe all the Witches, 
 I have feen, have fo declar'd : but fince that 
 I have read that fome of them have confefs'd, 
 they affembled, fome the Night betwixt Mon- 
 day and Tut f day , fome the Night betwixt Fri- 
 day and Saturday ; others the Night preceeding 
 Thurfday , or Sunday ; thence I have conclu- 
 ded, that there is no Day prefixt for their Sab- 
 bath 3 but that the Witches go to it when the 
 Devil requires them, I fhall add here, that 
 Antide Colts, a Witch, confefs'd, fhe had been 
 at the Sabbath, each good Day of the Year, 
 as at Chriftmas, Eafer, and the like Holidays. 
 So far Bcguet. 
 
 Conformably to the Relation of Laurentiur 
 Ananias, I have been well inform'd of a Wo- 
 man in Gkucefterflure , who, when any Perfbn 
 of the Neighbourhood was taken 111 , would 
 generally predict their Death , or recovery, 
 and was much reforted to on that Account ; 
 at length fhe was feized, and had to an Ajfix.es 
 at Ghuccft L r, concerning this Fad; where being 
 ask'd by the Judge, how fhe came by her 
 ki>owledge,as to theDeath or Recovery of Perr- 
 fons fick ; fhe told him, fhe could give no o- 
 ther Account of it, but that when any Perfon 
 
 w?s 
 
or Familiar Spirits. 501 
 
 was fick,and flic had aiMind to know the Iflue, 
 a Jury of Faints came to her in the Night time, 
 who confiderd of the Matter; and if afterwards 
 they look'd cheerful, the Party would recover; 
 if they look'd fad, he would die. Nothing 
 elfe i ought againft the Woman, fhewas 
 
 clear.l. The Pcrfon from whom I had this 
 Information, was a Juftice of Peace of that 
 County, then on the Bench. And here I 
 mult lay, that before I heard this Relation, or 
 had read Ananias, I faw a Jury of Fairies, or 
 Gbofts, or what you pleafe to call them, ram- 
 mon d, and pafs a Verdid on a Perfon known 
 to n 
 
 Cardan tells US, That Genii fometimes ap- ry e Ktr , 
 pear fad before the Deaths of Perfons, and vxr. L 1 $. 
 gives an inftance in Julian the Emperor, who c > 7 8 - 
 being near Ckfyhm, and ftudying I : nilofophy, 
 faw his Genius looking fad (whom formerly he 
 had {ccn in France, looking cheerfully, and I 
 know not whatVerfes foretelling the Death of 
 Conftantiusy and confequently his Happinefs)and 
 the Horn of ^'Wt/^?, with which tYis. Genius 
 of the Republick was wont to be drawn, be- 
 ing fhut, and his Chamberlane , or Steward 
 of his Houfe , going from him , and fo the 
 next Day the Emperor was kilfd. 
 
 Baptifia Fulgofus tells us, That fometimes the ^ u f A zt. 
 Spirits remain inclos'd in Humane Bodies, fr s<t. * 
 but their Motions are fo occult, and the Senfes Mcmor&. 
 fo bound, that we cannot eaiily know whe- c * *• 
 ther thofe Bodies are alive, or not : Hence 
 fome are faid to be rais'd from the dead, who 
 were never really dead, experience having 
 fhewn they were ftill living ; of thefe Perfons 
 fome relate wonderful things, as that they had 
 been whoie they never WC icir Spi- 
 
ic6 An Account of Gcm\ y 
 
 lit being colle&ed in it felf, comprehends, and 
 fees thofe things , which being in its ufual 
 State, through various diftra&ed Thoughts, -by 
 reafon of the Corporeal Sight , it does not 
 know. As St. Auftin teftifies, of one Carina, 
 who liv'd in the Country of Hipp, in Africa, 
 and falling into an ill Diftemper, was look'd 
 upon by all Men as in a manner dead, having 
 loft his Senfes, fo that he took no Food ; and 
 having continued in this State for fome Days, 
 his Friends would have buried him, only they 
 perceiv'd a little breathing at his Noftrils, but 
 when afterwards all Perlons thought him to 
 be departed^ on a fudden \ opening his Eyes, 
 he defir d that fome one fhould be prefently 
 Cent to Carina, the Blackfmith, his Neighbour, 
 to fee how he did, and when it was found he 
 was dead at that very hour, he affirnfd, that 
 he was led before a certain Judge, who vehe- 
 mently chid thofe Spirits by whom himfelf 
 was brought before him , becaufe he would 
 have Carina the Blackfmith, and not him, and 
 for that caufe he was reftor'd to Life. In 
 this Extafy he faid , he faw Paradife , and 
 many other things ; and among others, that 
 he was baptiz'd by St. Aufiin, at Hippo, and he 
 was admonifh'd fo to be, becaufe what then 
 feem'd to be done was a Vifion; therefore be- 
 ing reftor'd to his Health, he had fulfifd what 
 he was admonifh'd. 
 InD'ifc. de ^>0, as Bonayjleau tells us, The Spirit of Her- 
 pLteL & motimts, as it feem'd, leaving his Body as dead, 
 dig. bom'h wandred about various Places, and afterwards 
 related thofe things which could be known on- 
 ly by thofe Perfons, which were prcfent to the 
 things themfelves. Herodotus , and Maxiwm 
 Tjrius write the fame of Arlfidm. 
 
 JUS. 
 
or Familiar Spirits. 1 07 
 
 U us j That a certain /</, 
 nominated fix of his equals, and fid 
 1 would die firft, wlv and fo on, and 
 
 :iction. 
 A \ iiion which happen d to the Ingenious 
 d Dr. Dcnne, may not improperly 
 be 1 ] . Mr. Tfaac H /riting 
 
 the 1 ifc of the fi .\r, tells us, That the 
 
 fed hi$ Wife, living with Sir Robert Drury, 
 who gave them a tree Entertainment at his 
 lane 1 It happen d that the Lori 
 if •, wis by JCi»jg jnnw fent in an Ambaffy 
 » the Fh*t , H,nry the Fourth j whom 
 
 /wrr: refolv'd to accompany, and ingag'd 
 Dr. DpntH to go \vith them, whofe Wife was 
 then with Child at Sir Robert's Honfe. Two 
 :er their arrival at Paris, Dr. Dome was 
 left a I r ■ Room, in which Sir Robert, 
 
 and he, w ether I riends had dined to- 
 
 gcthe r. To tee Sir Robert return d with- 
 
 in half an hour ; and as he left, fo he found 
 Dr. D'jfirte alone ; bur in fuch an Extafy, and 
 fo altet'd in his Ixoks, as amaz'd Sir Robert to 
 behold him, infomuch,. that he earnestly de- 
 llr'd Dr. Donne to declare what had befalfn 
 him in the fhorttime of his abfence. To which 
 Dr. js not able to make a prefent An- 
 
 fter a long and perplext Paufe, did 
 at laft fay, I have feen a dreadful Vifion fince I 
 you; I have feen my Dear Wife pafs twice 
 by me through this Room, with her Hair hang- 
 ing about her Shoulders, and a dead Child in 
 her Arms : this I have feen fince I faw you. To 
 ieh Sir Robert reply 'd, fure, Sir, you have 
 : fince I faw you, and this is the refult of 
 fome Melancholy Dream, which I defire you 
 to forget, for you are now awake, To which 
 
 Dr 
 
ip8 An Account of Genii, 
 
 Dr. Donne $ reply was, I cannot be furer that 
 1 now live, than that I have not flept fince I 
 faw you, and am as fure at her fecond appear- 
 ing ftie ftopt, and look'd me in the Face and 
 vanifh'd. Reft and Sleep had not alter'd Dr. 
 bonnes Opinion the next Day • for he then af- 
 firm 5 d this Vifipn with a more deliberate, and 
 fo confirm'd a Confidence, that he inclin'd 
 Sir Robert to a faint belief, that the Vifion was 
 true ; who immediately fent a Servant to 
 Druy-Houfe , with a Charge to haft'n back, 
 and bring him word whether Mrs. Donne were 
 alive ; and if alive^ in what Condition ihe was 
 as to her Health; the Twelfth Day the Mef- 
 fenger return'd with this Account : That he 
 found and left Mrs. Donne very fad^ and fick 
 in Bed ; and that after a long and dangerous 
 Labour, ftie had been deliver'dof a dead Child; 
 and upon Examination the Abortion prov'd to 
 be the fame Day, and about the very hour that 
 Dr. Donne affirmed he faw her pafs by in his 
 Chamber. Mr. Walton adds., This is-a Relation 
 which will beget feme wonder^ and well it 
 may, for moft of our World are at prefent 
 poilefs'd with an Opinion , that Vifions and 
 Miracles are ceas'd j and though 'tis moft cer- 
 tain , that two Lutes , being both ftrung 
 and tun'd to an equal pitch, and then one 
 play'd upon, the other , that is not touch'd, 
 being lay'd upon a Table at a fit Diftance^ 
 will (like an Eccbo to a Trumpet) warble a 
 faint audible Harmony , in Anfwer to the 
 fame tune, yet many will not believe that there 
 is any fuqh thing as a Sympathy with Souls, 
 
 Aa 
 
or Familiar Spirits. 109 
 
 An Ancient, and Learned Gentleman, now- 
 living , and well known in London, has told 
 me, that being at a Widow Gentlewoman's 
 Houfe, about feven Miles from London, one 
 Day about three of the Clock in the After- 
 noon, 'he retir'd to his Chamber j where he 
 had not long been, but a ftrange Light, fuch 
 as he had never feen before, appear'd in the 
 Room, in which Light, he faw a Child of the 
 Gentlewoman of the Houfe , which had been 
 left fick in London, lye dead, as alfo a Friend 
 of his own j he was much furpriz'd at this, 
 and after the thing was over, he went down 
 from his Chamber to the Gentlewoman of the 
 Houfe; and as he had been defir'd to come tho' 
 next Day, to the Houfe of a Lady, who liv d 
 in the fame Parifh, he defir'd the forefaid Gen- 
 tlewoman to fend word to the Lady, that he 
 could not wait on her the next Day, as he had 
 promis'd , for he knew that both the faid 
 Gentlewoman and himfelf fhould be fent for 
 to London ; and then he told the Gentlewo- 
 man what had pafs'd ; and in a while a Coach 
 came for them from London accordingly. The 
 fame Gentleman told me , that upon his fal- 
 ling into a Trance at Cambridge, he faw alfo a 
 Friend of his dead in London, who upon en- 
 quiry was found to have died juft at the time 
 he faw him. 
 
 Cardan gives a Relation fomewhat of this De Rer. 
 Nature as follows : My Kinfman Baptifia C.r- «** L s - 
 dan, fiudying at Prvia, on a certain Night Ct 4# 
 tryed to make a little Fire as he rofe, and in 
 the interim heard a Voice fay, farewel my Son, 
 I am going to Rome ; and he faw a raft Splen- 
 dor, as that of a bundle of Straw all on Fire; 
 being affrighted , and throwing by the Fii 
 
i oi An Account of Genii, 
 
 Shovel, he, hid himfelf under his Bcd-cloaths, 
 till his* School-fellows return d from the Aca- 
 demy ; upon their return, thinking him to be 
 fick, they knock' d at his Door, he open'd it, 
 and they asking him the caufe of his ftay there, 
 he anfwer'd, he thought his Mother was dead, 
 and told them what he had feen and heard, 
 and wept withal : They turn d the thing to a 
 Jeft, fome laughing at him, fome comforting 
 him ; the Day following , having heard no- 
 thing of his Mother's ficknefs, he was certify- 
 ed of her Death , and that fhe expired at that 
 very hour that he perceiv'd thofe things. The 
 Town Cardan is diftant Two and Forty Miles 
 from Vavia. That Man was not given to Lyes, 
 vain or fuperftitious, and who faid he had ne- 
 ver feen , or heard any preternatural thing 
 till then. 
 
 A Book newly coming to my Hands, which 
 contains a more particular Account, in fome 
 refpe&s, of the Second fight in ScotUnd^th&n any 
 I have met with, I fhall give here fome Ac- 
 count of it. 
 
 Mr. M. Martin, Printed the laft Year in Lon- 
 don, 2. Book in 80. intirfd, A Defer iption of the 
 Weftern Jjles of Scotland , calFd by the ancient 
 Geographers Hebrides. It contains many curious 
 Particulars, relating to the Natural and Civil 
 Hiftoiy of thofe Tjlands y with a Map of them, 
 and in his Preface he tells us, that perhaps its 
 peculiar to thofe Tiles, that they have never 
 been defcrib'd till now by any Man, that was 
 a Native of the Country, or bad travell'd them, 
 as himfelf has done ; 21 ie Goneiulion of 
 
 the faid Preface, he teils us, he fes giv'n here 
 fuch an Acoou ; figbt^ as the 
 
 Nature of the c ear, and which has 
 
 al\* ; 
 
or Familiar Spirits. I i i 
 
 always been reckond fufficient among the im- 
 byAfs'd pan d Mankind; but for tool 
 will not be V ought to ob!i 
 
 us with tc, by which we m 
 
 judge K)f Ma etc; t The chief partic 
 
 lar* he b Second fig 
 
 r by it k allows. 
 
 L In the Ummipght the Vilion makes fuch a 
 lively Impreflton on the Seers, that they nei- 
 , nor think of any thing elfe, but the 
 Vifion, as long as it continues j and then they 
 appear penlive , or jovial, according to the 
 Object, which was prcfented to them. 
 
 (I. At the fight of a \ ilion, the Eye-lids of 
 the Peribn are erected, and the Eyes continue 
 flaring till the Object vanifh, as has often been 
 obferv'd by the Author, and others prefent. 
 
 III. There is one in Skye y an Acquaintance 
 of whom obferv'd , that when he fees a Vi- 
 fion, the inner part of his Eye-lids turns fo far 
 upwards, that after the Object difappears, he 
 muft draw them down with his Fingers ; and 
 fometimes employs o:hers to draw them down, 
 
 ich he finds to be much the eaiicr way. 
 
 IV. The faculty of the Second fight does not 
 lineallv defcend ina Family, as fome imagine, 
 for he knows (everal Parents that are endowed 
 with it, but not their Children ; and fo on the 
 contrary , neither is it acquir'd by any previous 
 compadt ; and after a ftridl enquiry, he could 
 never learn from any among them , that this 
 faculty was communicable any way whatfo- 
 ever. 
 
 ! , That this Account is difl from 
 
 the Account givn before from Mr. A*h 
 And I thin!; rfartims reaf . 
 
 defcent of this faculty from I to 
 
 Children 
 
ii2 • An Account of Genii, 
 
 Children, is not generally conclufive, for the/ 
 he may know Parents endow'd with it, and 
 not Children, and fo on the contrary , yet 
 there may be Parents who are endow'd with it, 
 being qualifyed as Mr. Aubrey has faid , (viz. 
 both being Second fight ed) whofe Children may 
 have it by defcent. And as to this faculty's 
 being any other ways communicable , (fince 
 the Accounts differ) I mull leave it to a far- 
 ther Examination. 
 
 V. The Seer know T s neither the objed, time, 
 nor place of a Viiion before it appears, and the 
 fame Objed is often feen by different Perfon^ 
 living at a confiderable diftance from one 
 another. The true way of judging, as to the 
 time, and circumftance of an Objed:, is by 
 Obfervation ; for feveral Pcrfons of Judg- 
 ment, without this faculty, are more capa- 
 ble to judge of the defign of a Vifion, than a 
 NoYice that is a Seer. As an Objed appears In 
 the Day or Night, it will come to pafs fooner 
 or later accordingly. 
 
 VI. If an Objed be feen early in the Morn- 
 ing (which is not frequent) it will be accom- 
 plifh'd.in a few Hours afterwards : If at Noon, 
 it will commonly be accomplifh'd that very 
 Day : If in the Evenings perhaps that Night : 
 if after Candles be lighted, it will be accom- 
 plifh'd that Night : it's later always in accom- 
 plifhment by Weeks, Months, and fometimes 
 Years, according to the time of the Night 
 the Vifion is feen. 
 
 VII. When a Shroud is perceiv d about one, 
 it's a fure Prognoftick of Death ; the time is 
 judg d according to the height of it, about the 
 Perfon ; for if it be not fett above the mid- 
 dle, Death is not to be expeded for the fpace 
 
 of 
 
or Familiar Spirits. I I } 
 
 of a Year, and perhaps Tome Month* lo 
 and as it i> frequently feen to afcend 
 
 towards the Head , Death is conclu 
 
 be at Hand within a few Days, if not 1 1 
 
 as daily Experience confirms. Examf 
 
 this kind were fhown the Autk 
 
 Perfons of whom theObiorvation> were nuulc, 
 
 ecjoy'd perfect Health. 
 
 Tnere was one inftance 1 
 on in this kind by a Seer, that was \ N 
 corning the Death of one of the Author's Ac- 
 quaintance ; this was communicated to a few 
 onl\ lie Author 
 
 being one of the Number, did not in the leift 
 regard it, till the Death of the Perlon, about 
 the time foretold, confirmd to him, the c 
 tainty of the Prediction ; the forefaid Novice 
 is now a skilful Seer, as appears from many 
 late inftances : he lives in the Parifli of St. 
 Marys, the moft Northern in Skye. 
 
 VIII. If a Woman be feen {landing at a 
 Man's left Hand, it's a prefage that fhe will 
 be his Wife, whether they are Marry ed too- 
 thers, or Unmarryed at the time of the Appa- 
 rition. If two or three Women are feen at 
 once {landing near a Man s left Hand, fhe that 
 is next him will undoubtedly be his Wife firft, 
 and fo on, whether all three, or the Man bz 
 fingle, or Marryed at the time of the Viiion, 
 or not, of which there are feveral late inftan- 
 ces of the Author's Acquaintance. It's an or- 
 dinary thing for them to fee a Man that is to 
 come to the Houfe fliortly after ; and if 
 be not of the Seers Acquain he 
 
 gives fuch a lively Dcfcription of his Statu i 
 Complexion, Habit, &■:. that upon his Arri- 
 he Anfv. Charader givnOfhinK in 
 
 I all 
 
i 1 4 An Account of Genii, 
 
 all refpe&s. If the Perfon fo appearing be 
 one of the Seers Acquaintance, he can tell by 
 his Countenance whether he comes in good or 
 bad Humour. The Author has been feen thus 
 by Seers of both Sexes, at fome Hundreds of 
 Miles diftance : Some that fa whim in this man- 
 ner, had never feen him Perfonally, and it 
 happen 5 d according to their Vifions, without 
 any previous Defign of his to go to thofe pla- 
 ces, his coming there being purely Accidental. 
 And in the i yth Page of his Book, he tells us > 
 that Mr. Daniel Morifon, a Minifter, told him, 
 that upon his Landing in the IJIand Rona , the 
 Natives received him very affe&ionately, and 
 Addrefs'd themfelves to him with this Saluta- 
 tion. God fave you , Pilgrim ! you are hear- 
 tily welcome here, for we have had repeated 
 Apparitions of your Perfon among us, viz* af- 
 ter the manner of the Second Sight. 
 
 IX. It's ordinary with them to fee Houfes^ 
 Gardens , and Trees , in places void of all 
 three, and this in Procefs of time ufes to be 
 accomplifti'd ; of which he gives an inftance 
 in the IJIand of Skie. 
 
 X. To fee a fpark of Fire fall upon ones 
 Arm , or Breaft , is a fore-runner of a dead 
 Child to be feen in the Arms of thofe Perfons A 
 of which there are feveral frefh Inftances. 
 
 To fee a Seat empty at the time of ones 
 fitting in it, is a prefage of that Perfons Death 
 , quickly after. 
 
 When a Novice, or one that has lately ob- 
 tain d the Second fight, fees a Vifion in the Night 
 time without Doors 3 and comes near a Fire,. 
 he prefently falls into a Swoon. 
 
 Some 
 
or Familiar Spirits. I I 
 
 Some find themfeh in .1 cro 
 
 of People, having a 
 
 long with them ; and after fuch \ 
 Seers conic in fwcating, and defcribc th( 
 pie that appear'd ; it there icir 
 
 Acquaintance among th 
 count of their Names, and alio of tl 
 but they know nothing concerning the Co 
 
 All thole that have the Second lo not 
 
 alwa Virions at once, tn 
 
 sthcr at the time ; but it one who iuis 
 this faculty defignedl) touch his Fellow Seer, at 
 the inftant of a V iiions appearing, then 1 
 cond fees it as u ell as the tirft. 
 
 \1. . is a way of foretellhgDc 
 
 by a Cry, that they ciMTaisk, which fome call 
 a Wrath, in the Low-land. They hear a loud 
 Cry without Doors, exactly reiembling the 
 Voice of fome particular Perfon, whofe Death 
 is foretold by it j of which he gives a late in- 
 ftance which happen d in the Village Rigg, in 
 Shye Ifle. 
 
 XII. Things are alfo foretold by Smelling 
 fometimes, as follows : Fifh, or Flefh is fre- 
 quently fmelt in the Fire, when at the fa 
 time neither of the two are in the Houfe, or, 
 in any probability like to be had in it , for 
 fome Weeks, or Months. This fmell fevera I 
 Perfons have, who are endued with the Second 
 fight, and its always accomplifh'd foon after. 
 
 XIII. Children. Horfet, and Ccvjs , have the 
 Second fight, as well as Men and Women ad- 
 vancd in Years. 
 
 Thar > fee it is plain, from their cry- 
 
 ing aloud at the very inftant^tha 
 other Viiion appears to an ordinary Seer : Of 
 I z 
 
1 1 6 M Account of Genii, 
 
 which he gives an inftance in a Child, when 
 himfelf was prefent. 
 
 That Horfes fee, it's like wife plain, from their 
 violent and fudden ftarting , when the Ri- 
 der, or Seer, in Company with them , fees a 
 Vifion of any kind, Night or Day ; it's obfer- 
 rable of an Horfe that he will not go forward 
 that way, till he be led about at fome di- 
 ftance from the common Road, and then he 
 is in a fweat ; he gives an inftance of this in 
 an Horfe, in the ijk of Skye. 
 
 That Cows have the Second fight , appears from 
 this ; that if a Woman Milking a Cow, hap- 
 pens to fee a Vifion by the Second fight , the 
 Cow rune away in a great fright at the fame 
 time, and will not be pacifyed for fome time 
 after. 
 
 In reference to this, Taracelfus, Tom. 9. /. de 
 Artefrafagdy writes thus,Horfes alfo have their 
 Auguries, who perceive by the fight and fmell 
 wandring Spiris, Witches and Spectres, and 
 the like things ; and Dogs, both fee and hear 
 the fame things. 
 
 Here, in the next place, the Author anfwers 
 Objections that have lately been made againft 
 the reality of the Second fight. 
 
 Firft, It's objeded , that thefe Seers are Vi- 
 fonary, and Melancholy People, who fancy 
 they fee things- that do not appear to them, 
 or any Body elfe. 
 
 He" Anfwers, The People of thefe IJles, and* 
 particularly the Seers are very Temperate, and 
 their Diet is Simple and Moderate, in Quanti- 
 ty and Quality j fo that their Brains are not, 
 in all Probability diforder'd by Undigefted 
 fumes of Meat, or Drink. Both Sexes are free 
 from Hvfterick Fits, Convulfions, and feve- 
 
 ,ral 
 
 i 
 
or Familiar Spirit*. 117 
 
 ral other Diftempers of that fort. There arc 
 no Mad-men among them, nor any inftance 
 of fclf Murther. It's obferv'd among them, 
 that a Man drunk never has a Vifion of the 
 
 ccrul And lie that is a Vilionary, would 
 
 difcovcr himfclf in other things, as well as in 
 that ; nor arc fuch as have the St < n I jl r ht> 
 judgd tobeVifionaries by any of their Friends, 
 or Acquaintance. 
 
 Sicondly, It's objected , That there are none 
 among the Learned, able to oblige the World, 
 with a fatisfactory Account of thefi Vilions, 
 therefore they are not to be believ'd. 
 
 He Anfwers, If every thing for which the 
 Learned are not able to give a Satisfa&ory ac- 
 count, fhall be condemn'd as Falfe and Im- 
 poffible, we fhall find many other things, ge- 
 nerally believ'd , which muft be reje&ed as 
 fuch. 
 
 Thirdly, It's objected, That the Seers arc Im- 
 poftors, and the People who believe them arc 
 Credulous, and eaiily impos'd upon. 
 
 He Anfwers, The Seers arc generally Illite- 
 rate, and well meaning People, and altoge- 
 ther void of Defign, nor could he ever learn 
 that any of them made the leaft gain of it ; 
 neither is it reputable among them to have that 
 faculty : beiide, the People of the IJks are not 
 fo Credulous , as to believe an Impoffibility, 
 before the thing foretold be accomplifh'd, but 
 when it actually comes to pals, afterwards it 
 is not in their Power to deny it, without of- 
 fering Violence to their Senfes and Reafon ; 
 beJkle, if the S< : Deceive! -$ , can it be 
 
 fonable to imagine , that all t ! r j, 
 
 > have not the Second hould combine 
 
 together , and offer Violence to their Under- 
 
 1 1 
 
i S An Account of Genii, 
 
 findings and Senfes-, to force themfelvsto be- 
 lieve a Lye from Age to Age ? There are 
 feveral Perfons among them, whofe Birth and 
 Education raife them above the fufpicion of 
 concurring with an Impofter, merely to gra- 
 tify an illiterate and contemptible fort y of 
 Perfons. Nor can a reafonable Man believe, 
 that Children, Horfes., and Cows could be 
 ingaged in a combination to perfwade the 
 World of the reality of the Second Sight. 
 
 Every Villon that is feen, comes exa&ly to 
 pais., according to the Rules of Obfervation, 
 tho' Novices and heedlefs Perfons do not al- 
 ways judge by thofe Rules : concerning which 
 he gives Inftances. 
 
 There are Vifions feen by feveral Perfons, 
 in whofe days they are not accompliihed : 
 and this is one of the reafons , why fome 
 things have been feen., that are faid never to 
 have come to pafs^ and there are alfo feveral 
 V iiicns fcen, which are not underftood till 
 they are accomplifh'd. 
 
 The Second Sight is not a late difcovery, 
 feev, by one or two in a Corner, or a remote 
 /;/<, but ins {cen by many Perfons, of both 
 Sexes, in feveral IJles, Separated about Forty 
 or Fifty Leagues from one another ; the Inha- 
 bitants of many of thefe IJles, never had the 
 leaft Ccnverfe, by Word or Writing: and 
 this faculty of Seeing Vifions., having con- 
 tinued, as we are informed by Tradition, 
 ever f nee the Plantation of thefe Ijk 3 with- 
 out being difprov'd by the Niceft Scepfick, 
 after the ftri&eft Enquiry, feems to be a 
 clear prccf of its Reality. 
 
 Its 
 
or Familiar Spirits. i ip 
 
 It's obfervablej that it was much more com 
 mon Twenty ^ >, than 
 
 One in lOt ice it now, that law it 
 
 thei 
 
 Second Sight is not confind to the 
 , jne < the Author having an Ac- 
 count , that its likewife in fevcral parts 
 
 , hut particularly in Bowmel, where a 
 Woman has it, for which flie is courted by 
 IC, and dreaded by others. She fees a 
 it ones Face, which is a forerun- 
 ner of the Death of a Pcrfon fo feen, and 
 fhe actually foretold the Deaths of feveral 
 that lived there ; flic was living in that Town 
 this laft Winter. 
 
 The Second Sight is likewife in the IJle of 
 Man, as appears by this Inftance; Captain 
 Leat/jSy the chief Commander of Belfijt, in 
 his Voyage 1690, loft Thirteen Men by a 
 violent Storm, and upon his Landing in the 
 IJle of Man, an Ancient Man, Clerk to a Pa- 
 fifli there, told him immediately, that he had 
 loft Thirteen Men; the Captain enquired 
 how he came to the knowledge of that, he 
 anfwered, that it was by Thirteen Lights, which 
 he had feen come into the Church-yard; as 
 Mr. Sacheverel tells us, in his late description 
 of the I/!e of Man. Note, That this is like the 
 fight of the Corps-Candles in Wales, which is 
 alfo well attefted. 
 
 Here the Author adds many other Inftan- 
 ces concerning the Second Sight, of which I 
 fhall fet down only a few. 
 
 A Man in Knockow,\n theParifli of St, Marys, 
 
 the Northermoft part of Skye, being in perfedt 
 
 1th, and fitting with his fellow Servants^ 
 
 ight, v/as on a fudden taken HI, dropf 
 
no An Account of Genii, 
 
 from his Seat backward, and then fell a Vo- 
 miting, at which the Family was much con- 
 cerned, he having never been fubjed to the 
 like before; but he came to himfelf foon after, 
 and had no fort of Pain about him. One of 
 the Family who was accuftotnd to fee the 
 Second Sight, told them that the Man s Illnefs 
 proceeded from a very ilrange caufe, which 
 was thus. An illnatured Woman ( whom he 
 named ) who lives in the next adjacent Vil- 
 lage of Bomskittag, came before him in a 
 very furious and angry manner, her Counte- 
 nance full of Paffion, and her Mouth full of 
 Reproaches, and threatned him with her Head 
 and Hands, till he fell over, as you have feen 
 him. This Woman had a Fancy for the Man, 
 but was like to be difappointed as to her 
 Marrying of him. This Inftance was told, the 
 Author by the Mafter of the Family, and 
 others who were prefent when it happened. 
 
 Sir Norman MackUad, and fome others, Play- 
 ing at Tables, at a Game calVd in Mjh, Fal- 
 wtYmcrt, wherein there are Three of a Side, 
 and each of them throw the Dice by turns, 
 there happened to be one difficult Point in the 
 dif poling of one of the Table-men ; this obliged 
 the Gamefter to deliberate before he was to 
 change his Man, fmce upon the difpofing of 
 it, the Winning or Lofing of the Game de- 
 pended ; at length the Butler, who flood be- 
 hind., advifed the Player, where to place his 
 Man, with which he comply'd, andvvon the 
 Game. This being thought extraordinary, 
 znd Sir Ncrrvr.n hearing one Whifper him in 
 the Ear, askfd who advifed him fo skilfully ? 
 he anfwerd it was the Butler; but this fetmd 
 more ftr&ngey for he could xiotiPlay at Tables. 
 
 Upoi} 
 
 
or Familiar Spirits. 1 1 1 
 
 Upon this Sir Norman ask'd him how long it was 
 iince he had learnt to Play ? and the Fellow 
 own'd that he had never Play'd in his Lite, 
 but that he faw the Spirit Brownie ( a Spirit 
 ufually feen in that Country ) reaching his 
 Arm over the Players Head, and touching the 
 part with his Finger, on the Point where the 
 Table-man was to be plac'd. This was told 
 the Author by Sir Norman and others., who 
 happen'd to be prefent at the time. 
 
 Daniel Bow, alias Black , an Inhabitant of 
 Bvrnsktit.g, who is one of the precifeft Seers 
 in the IJles, foretold the death of a young 
 Woman, in M'mgims, within lefsthan 24 Hours 
 before the time, and accordingly fhe Died 
 fuddenly in the Fields ; tho' at the time of 
 the Prediction fhe was in perfect Health ; but 
 the Shroud appearing clofe about her Head, 
 was the ground of his Confidence, that her 
 Death was at hand. 
 
 The fame Perfon, foretold the Death of a 
 Child in his Mafter's Arms, by feeing a fpark 
 of Fire fall on his Left Arm: and this was 
 likewife accomplifh'cl foon after the Predicti- 
 on. 
 
 Some of the Inhabitants of Harries , Sail- 
 ing round the Ife of Sky, with a defign to go 
 to the oppofite Main-land, were itrangely 
 furprifed with an Apparition of Two Men 
 Hanging down by the Ropes that fecured the 
 Maft, but could not conjedure what it meant ; 
 they purfued their Voyage, but the Wind 
 turning contrary, they were forced into Broad- 
 ford , in the IJle of Skye, where they found- 
 DonaldMac Donald keeping a Sheriffs Court, ' 
 and Two Criminals receiving Sentence ef 
 Death there; the Ropes and" Maft of that 
 
 veryj 
 

 
 
 
 
 
 
 1 
 
 
 I 
 
 12 2 An Recount of Genii , 
 
 very Boat were made ufe of to Hang thofc 
 Criminals. This was told the Author by 
 feveral who had this Inftance related them by 
 the Boat's Crew. 
 
 Several Perfons, living in a certain Family, 
 told the Author that they had frequently feen 
 two Men Handing at a Gentlewoman's Left 
 Hand, who was their Mailer's Daughter ; 
 they told the Mens Names, and being her 
 equals it was not dQubted but fhe would be 
 Marry'd to one of them ; and perhaps to the 
 other, after the Death of the Firft. Sometime 
 after;, a Third Man appeared, who feemed 
 always to Hand neareft to her of the Three, 
 but the Seers did not know him , tho' they 
 could defcribe him exa&ly ; and within fome 
 Months after, this Man who was feen laft, 
 ft&ually came to the Houfe, and fully an- 
 fwer'd the defcription given of him by thofe 
 who never faw him, but in a Vifion, and he 
 Marry'd the Woman ftiortly after: they 
 live in the IJIe of Skye 3 and both themfelves 
 and others confirm'd the truth of this Inftance, 
 when the Author faw them. 
 
 Archibald Mac Donald , of the Pariftl of 
 St. Marys in the IJIe of Skye , being reputed 
 famous for his Skill in foretelling things to 
 come, by the Second Sigh , hapning to be in 
 the Village Knockow one Night, and before 
 Supper, told the Family that he had juft 
 then feen the ftrangeft thing he ever faw in 
 his Life, viz. a Man, with an ugly long 
 Cap, always fhaking his Head ; but that the 
 ftrangeft of all was a little kind of an Harp, 
 which he had, with Four Strings only, and 
 that it had Two Hart's Horns fixt in the front 
 of it : all that heard this odd "Vifion fell a 
 
 lUugBng 
 
or Familiar Spirits. 1 1 ^ 
 
 laughing at Archibald , telling him that he 
 
 ing, or had not his Wits about hi 
 fince he pa fee a thing which had 
 
 no being, and was not lb much as heard of 
 in any part of the World All this could not 
 r Archibald's Opinion, who told them, 
 that they mull excufe him, if he Laught at 
 them after the accomplifbment of the Vifion. 
 Archibald returned to his own Houfe, and 
 within Three or Four Days after, a Man with 
 a Cap, Harp , drc. came to the Houfe, and 
 the 1 >trings, Horns and Cap anfwer'd, 
 
 the defcription of them at firft view, and he 
 fhook his Head when he play'd ; for he had 
 Two Bells fixed to his Cap. This Harper was 
 a Poor Man, who made himfelf a Buffoon 
 for his Bread, and was never feen before in 
 thofe parts, and at the time of the Prediction 
 he was in the Jfe of Barray ; which is about 
 Twenty Leagues diftant from that part of 
 Skye. This Relation is Vouch'd by Mr. Daniel 
 Martin, and all his Family, and fuch as were 
 then prefent, and live in the Village where 
 this happened. 
 
 One Daniel Nicbolfon, Minifter of St. Marys 
 in Skye y the Parifh in which Mr. Archibald 
 Donald liv'd, told the Author, that one 
 lajy after Sermon, at the Chappel Uge y 
 he took an opcafion to inquire of Archibald, 
 if he ftill retained that unhappy Faculty of 
 Seeing the Second Sight, and wifh'd him to get 
 rid of it, if poffible, for faid he, it's no true 
 Character of a Good Man. Archibald was 
 highly difpleafed, and anfwered that he hop'd 
 he was no more unhappy thanhi* Neighbours, 
 for feeing what they could not perceive. 
 I hud , faid he> as ferious Thoughts as 
 
 my 
 
ii4 ^n Account of Genii, 
 
 my Neighbours, in time of hearing a Sermon to 
 Day, and even then I faw a Corps lay'd on 
 the Ground clofe to the Pulpit • and I affure 
 you it will be accomplifh'd fliortly, for it was 
 in the Day time. There were none in the 
 Parifh then Sick, and few are buried at that 
 little Chappel, nay fometimes not one in a 
 Year. Yet when Mr. NiMfon return d to 
 Preach in the faid Chappel, a Fortnight, or 
 Three Weeks after, he found one buried in 
 the very Spot, named by Archibald. This 
 Story is Vouch'd by Mr. Nicholfon, and feveral 
 of the Parilhioners ftill living. 
 
 Note, That it's an Argument of fomewhat 
 Evil, attending this faculty of the Second Sight , 
 becaufe there are Inftances given of fome 
 Perfons, who have been freed of it, upon 
 ufing fome Chriftian Practices. 
 
 Sir Norman Mac Lead y who has his Refidence 
 in the Tfle of Bernera, which lies between the 
 JJIes ofN. Vift and Harries, went to the Ifle of 
 Skye about Bufinefs, without appointing any 
 time for his return ; his Servants in his ab- 
 fence, being all together in the large Hall at 
 Night, one of them, who had the Second Sight, 
 told the reft they muft remove, for there 
 would be abundance of other Company in 
 the Hall that" Night; one of his Fellow-Ser-r 
 vants anfwered, rhat there was very little 
 likelyhood of that, becaufe of the Darknefs 
 of the Night, and the danger of coming 
 thro' the Rocks, that lie round the Ifle : but 
 within an Hour after , one of Sir Normans 
 Men came to the Houfe,, bidding them pro- 
 vide Lights, &c. for his Mafter had jiewly 
 landed. 
 
or Familiar Spirits^ 1 1^ 
 
 Sir Norman being told of this, caird for the 
 Seer, and examined him about it j he anfwer'd, 
 that he had feen the Spirit Brownie, in hu- 
 mane fhapc, come feveral times, and make a 
 fhew of carrying an Old Woman that fate 
 by the Fire, to the Door, and at laft, feem'd 
 to carry her out by Neck and Heels, which 
 made him Laugh heartily, and gave occafion 
 to the reft to conclude him Mad, to Laugh 
 fo much without any reafon. This Inftance 
 was told the Author by 'Sir Norman him- 
 felf. 
 
 Four Men from the Ifle of Skye and Harriet, 
 went to Barbadoes, and nay 'd there fome Years, 
 who tho' they had wont to fee the Second 
 Sight in their Native Countrey, never faw it 
 in Barbadoes; but upon their return to Eng- 
 land, the Firft Night after their Landing, 
 they faw the Second Sight; as the Author was 
 told by feveral of their Acquaintance. 
 
 John Morifon, who lives in Bernera of Har- 
 ries, wears the Plant called Fuga Damonum, 
 Sewsd in the Neck of his Coat, to prevent 
 his feeing of Vifions, and fays, he never faw 
 any fince he firft carry 'd that Plant about 
 him. 
 
 A Spirit, by the Country People call'd 
 Brownie, was frequently feen in all the moft 
 confiderable Families in the IJles, and North 
 of Scotland, in the ftiape of a tall Man, 
 having very long brown Hair: but with- 
 in thefe 20 Years paft, he has been feen but 
 rarely. 
 
 There were Spirits alfo that appeared in 
 the fhape of Women, Horfes, Swine, Cats, 
 and fome like Fiery Balls, which would fol 
 low Men in the Fields ; but there have been 
 
 but 
 
1 2 6 An Account of Genii, 
 
 but few Inftances of thefe for 40 Years paft. 
 
 Thefe Spirits us'd alfo to form founds in the 
 Air, refembling thofe of an Harp, Pipes, the 
 crowing of a Cock, and of the grinding of 
 Hand Mills : and fometimes Voices have been 
 heard in the Air at Night, Singing Irijh Songs ; 
 the words of which Songs fome of the Author's 
 Acquaintance ftill retain ; one of them refem- 
 bled the Voice of a Woman, who died fome 
 timd before, and the Song related to her State 
 in the other Worfd. Thefe Accounts the Au- 
 thor fays, he had from Perfbns of as great 
 Integrity, as any are in the World. So far 
 Mr. Martin. 
 
 As for Sounds in the Air refembling that of 
 Mufical Inftruments , crowings of a Cock, 
 Singing, &c. I have often heard them my felf. 
 
 In my reading, I have met with many well 
 attefted Inftances, which may ftrongly induce 
 a belief of what is faid concerning; the Se- 
 cond fight : Of which Inftances I mall here 
 give a few. 
 
 Sicillusy an Herald to Alfhonfus King ofAra- 
 gon, in his Book entitled, Le Blafon des Couleurs, 
 writes thus : There is a Town in Italy y call'd 
 Teridon y where this Miracle is wont to happen, 
 if any Citizen or Labourer be to die that 
 Year, when he labours his Field, there clear- 
 ly appears a great effufion of Blood, and the 
 Blood fignifies a near enfuing Death of the 
 PoffeiTor of that Field. 
 
 The Lord Henry Howard, in the Book he 
 cha P- x 7- wr j t againft Sufpo/J Trofhefies, writes thus. 
 
 It chanc'd, after the Deceafe of a certain 
 honeft Gent, (whom I forbear to Name in fome 
 Refpe&s) the Devil appearing (Jo he Exprefes 
 it; tkft to one of his Daughters, in his wonted 
 
 fhape 
 
or Familiar Spirits, 1 17 
 
 fliape, and with a Voice and Countenance an- 
 (werable ; an pun to another, he brought 
 
 the Young Woman into fo ttrange a Condi- 
 tion, that it would have griev'd any Mm to 
 ; and this feem\l llrange with- 
 al , that at the time his Appearance haunted 
 them , they could as well tell who came into 
 the Houfe, what they faid and did, &c. as any 
 that were prefent in their Companies. The 
 like Story , for all the World, is written of 
 Hicronyrw an batian 5 andlikewife of one of the 
 nperors. So far the Lord Howard; who 
 I think : look'd upon as an unexcepti- 
 
 onable Tcftimony , in the Story he relates of 
 his own Knowledge, he having otherwife lit- 
 tle Faith in things of this kind. 
 
 The Learned Camtrarius writes thus : I could //^. f u &. 
 eafilyName, and (hew a Man living in my cis.ecm.u 
 Neighbourhood, while I write this, v/ho for- c « l°* 
 merly having been Famous for his Manage- 
 ment of Serious Affairs, as well as other ways, 
 has now for many Years been kept under 
 a Guard, becaufe now and then, for certain 
 intervals of time, he is a&ed by a wonderful 
 and troublefome Spirit ; for he docs not onl) 
 (wherein a fedate Mind) call many that come 
 to him ("though Strangers and fuch as he had 
 never f^cn before) by their proper Names, 
 and talk to them Pleafantly concerning their 
 Parents, Relations, and the Coats of Arms of 
 their Families , and this as Familiarly as tho' 
 he had been a long time Converfant with 
 them (and which he did to niy felf and if 
 he be in a troubl \ mixes Falfe and Ob- 
 
 fcene things with what he fays ; but alfo fome- 
 times he fpeaks and does other unufual and 
 ftrange thin .trcicularly ic was obferv'd, 
 
 that 
 
1 1 8 r An Account of Genii, 
 
 that fome Years fince , about that rery time 
 that Ciffar Cafialion, Admiral of France, with 
 his Son in Law, and many Noblemen of his 
 Religion, were by furprize kill'd in their Beds 
 at Paris, he had wonderful Vifions,from which 
 it might have been gather'd, that fom© cruel 
 Enterprize was fomewhere contfiv'd ahd exe- 
 cuted. Among other things, the very Night 
 of that cruel Butchery made at Paris, he of- 
 ten cry'd out, all is in Blood ; and a little af- 
 ter, fee, fee, what great Troops of Devils do 
 I fee wandring in the Air, on every fide, co- 
 ming from feveral remote Parts, Congratula- 
 ting each other, and skipping for Joy, as tho' 
 they had executed fome ftrange and cruel En- 
 terprize, long defir'd by them ; but he added, 
 crying out, that all thofe things were a<5ted 
 out of Germany. 
 
 I think this a great inftance from a Learned 
 Man • and if any Men can fatisfie themfelves 
 with ArifiotU, to folve Facfts of this Nature, 
 fey faying, they are Operations of Melancho- 
 ly, I leave them to their Fancies. If this Fad, 
 and others fet down before by me may be re- 
 ceiv'd as a Truth, I fee not what difficulty 
 there may be in admitting for a Truth, what 
 is reported of Afollonius Tyanaus, viz/ that as 
 he was difputing in an open Auditory at Epbc- 
 Jus, he cry'd out on a fudden, that he faw Do- 
 mitian ftab'd at Rome, at the very time that it 
 was done. 
 
 To give one infti nee nearer hortie. There 
 liv'd not many Years fince, a very aged Gen- 
 tlewoman, in London, in Water-Lane, by Fleet- 
 5W<?ef,whofeName was Pig.^who was endowed 
 with aProphetick Spirit, fhe was very well 
 known to many Perfons, of my Acquaintance, 
 
 aow 
 
or Familiar Spirits. 129 
 
 row living in /. ujm. An 
 tlenun, 
 
 has told me, that i. 
 to an Orach chat as I 
 
 to her Prefl 
 that (he km 
 feci 
 
 out hfa , any thing to her, : : 
 
 him j what die I 
 ich he came to corrflilth 
 the Event 1 ! V^bich he 
 
 - , now li\ \i Ex- 
 
 . in his / ;- r.rrf 2. 
 
 tdl us of a Boy fei/Al with the PL 
 
 who being thought dead, on a Hidden 
 came to himfclt; and calling his Mailer, told 
 him he had really been in Heaven, and there 
 had underftood how many, and who were r 
 out the Houfe, and naming them ; he affirm'd 
 his Maftar fhould ilirvivc, and to create a be- 
 lief cf what he faid, he fhew'd that lie had 
 irn'd all Languages ; and prelently theroup- 
 on fpake in Greek with his Mailer ; he made ;t 
 Tryal alio in other Tom converl 
 
 with thofe who were skill d in them, whe 
 before he had only learn d the R m. n Lsu 
 and when he hadliv'd thus three Da\ i y foili 
 into a 1 e lay'd hold ofhisHan Is - id 
 
 Teeth, ; and the others wl 
 
 he had nam\l dicd,his 
 To the foregoing Account ox the 
 
 \ I fhall fubjoin athi 
 no lefs ftrange, -viz. An Ac. 
 
 - 
 
 re 
 

 ; 
 
 x$o An Account of Genii, 
 
 fions, violent Agitations, &c. they were wont 
 to fee the Spettres of thofe Perfons, who they 
 laid tormented them. 
 
 Mr. Cotton Mather, a Minifter of New-Eng- 
 Und, in his Relation of the Wonders of the in- 
 *uifiblc World, inferted in his Ecclefiafiical Hifio* 
 ry of that Country j Printed in London, An. 1702. 
 infol. has gir'n us feverallnftancesof this kind, 
 as alfo of many other Diabolical Operations. 
 And Mr. Robert Calef, a Merchent of Bofion, 
 in Ntjv-Enghnd, has giv'n us a pretty full Ac- 
 count of the fame, in his Book, intitl'd, More 
 wider s of the invifible World, or, The wonders of 
 the iniujible World diftlayd, in five Parts, Prin- 
 ted in London, An. 1700 in 40. And whereas 
 thefe two Authors feem to differ in Opinion, 
 the former thinking things to have been real, 
 and proceeding from the Operations of Evil 
 Spirits, and the later looking upon them gene- 
 rally to have been Illufion and Impofture, I fhall 
 give here an Abilract of both, for Men to fee 
 what they may Rationally judge in the Matter. 
 Mr. Mather, in the fixth Book of thefaid Hi- 
 * 7- ftory,relates many of thefe Fa&s^and that with 
 all fincerity, as he declares, and fays, that no 
 Rational Man of all that Country ever que- 
 ftion'd them. 
 
 His Firft Inftance is of one Anne Cole, a Per- 
 
 fon of ferious Piety (as he writes) living in 
 
 the Houfe of her Godly Father at Hartford 
 
 in New-England ; who, An. 1662. was taken 
 
 with ftrange Fits , fo that flie would exprefs 
 
 flxange things , unknown to her felf , her 
 
 ' Tongue being guided by a Damon. The ge- 
 
 bral purport of her Difcourfe was, that fuch 
 
 • and fuch Perfbns , whom fhe nam'd , were 
 
 niulting how they might carry on Mifchie- 
 
 us Deligns againft her, and feveral others, 
 
 by 
 
or Familiar Spirits. 
 
 in ! 
 
 (he with Aft 
 
 nam'd in the 
 
 Devi!, wh< 
 
 A- 
 grccmcnt betwixt them fho 
 (he 
 
 firft in the Deer , 
 
 her, length, in that I 
 
 and that the Devil had frequently C 
 Knowledge of her. On this Confemon, with 
 other concurring Evidences, the Woman v 
 executed, and other Perfons accus'd ma 
 their efcape reupon , 
 
 extraordinary \ exatu 
 
 Second Inftance is 1 
 in October, 1 67 1. was taken after a \ 
 mer, Weeping, "Laughing, R< .• 
 violent Agitations , &c. 
 
 g in her ; among other things , 
 cry'd out in her Fits, that a cert 
 the 
 
 thus cry'd out c 
 
 who , b 
 
 the affli I, who :. 
 
 in» 
 
 : 
 
1 1 1 An Account of Genii, 
 
 nocent Woman pray'd earneftly with > and 
 for this poffefs'd Creature j whereupon, as (he 
 came to her felf y fhe confefs'd flie had been 
 deluded by Satan, who, in the fhape of dirers 
 Perfons, cruelly tormented her after divers 
 Manners, and then told her it was not him- 
 f elf, but they were her Tormentors. 
 
 The Third Intfance is of the Houfe of 
 Mr. William Morfe of Newbury, which,^#. 1679. 
 was infefted with Demons, not unlike the Da- 
 won of Ted-worth. Bricks, Sticks, Stones, Pieces 
 of Wood, &c. were often thrown at the Houfe, 
 a long Staff danc'd up and down the Chim- 
 ny, and afterward was hung on a Line, and 
 fwung to and fro; an Iron Crook was violently 
 hurryed about by an invifible hand - 3 and a 
 Chair flew about the Room, till at laft it light 
 on the Table, where Meat flood ready to be 
 Eaten, and was like to have fpoil'd all. A 
 Cheft was by an invifible Hand carry 5 d from 
 one place to another , and the Doors Barrica- 
 do'd, and the Keys of the Family taken, fome 
 of them, from the Bunch , where they were 
 tyed, and the reft flying about with aloud 
 Noife of their Knocking againft one another ; 
 and many other unaccountable things of this 
 kind pafs'd^too long for me here to fet down ; 
 a little Boy belonging to the Family, was a 
 Principal Sufferer in thefe Moleftations, he 
 was flung about at fuch a rate that they fear'd 
 his Brains would have been beaten out ; nor 
 did they find it poffible to hold him, his Bed 
 Clothes were pull'd eft from his Bed, his Bed 
 fhaken- a Man took him to keep him in z 
 Chair^ but the Chair fell a dancings and both 
 were very near being thrown into the Fire., he 
 was pricVd on the Back, they found an Iron 
 
 Spindle 
 
or Fatmliir Spirits. i j J 
 
 Spindle and Pins ihuk in him, all the Knives 
 in the H leaner another (luck in 
 
 Back, which the Spectators pulfdout : Some- 
 times lie bark'd like :i Dog, then clock'd lij 
 an Hen, he complain' d, that a Man call'd P — I 
 appear d to him , as the caufe of all. Before 
 the Devil put an end to thefe Tricks, the in- 
 vifible Hand which did all thefe things , put 
 on an aftonifhing vilibility. They often 
 thought they felr the Hand that fcratchd them, 
 while yet they faw it not ; but when they 
 thought they had hold of it, it would give 
 them the flip. Once the Fift beating the Man 
 was dilcci nable, but they could not catch hold 
 of it: at length an Apparition of a Blackamoor 
 Child fhew'd it felf plainly to them ; another 
 time a Drumming on the Board was heard, 
 which was followed with a Voice that fang, 
 Revenge, Revenge, Sweet is Revenge ; at this the 
 People being terrify ed call'd upon God; where- 
 upon there followed a Mournful Voice uttering 
 thefe Expreflions. Alas ! Alas ! we knock no 
 more , we knock no more , and there was an 
 end of all. 
 
 The Fourth Inftance is of the Houfe of 
 
 Nicolas Desborough,Zt Hartford, which, An. 1683. 
 was troubl'd much after the fame manner ; ic 
 began upon a Controverfie happening betwixt 
 the Man of the Houfe,and another Perfon,con- 
 cerning a Cheft of Cloaths, which the Mar? 
 apprehended the other unjuitly detain d from 
 him, and it lafted divers Months, till upon re- 
 tiring the Cloat'.s the trouble ceasd. He 
 adds, at Brlgbling in Sifjjcx, in England , (the 
 happend a ^Tragedy not unlike "to this, , 
 x6 J 9. It's Recorded by CLrL, in the Second 
 Volume of his Examples. 
 
 K ? Km 
 
34 An Account of Genii, 
 
 His Fifth, and Sixth Inftances are Relati- 
 ons of the fame Nature; 
 
 His Seventh Inftance is of one Mr. Fbilip 
 Smith, aged about Fifty Years , a Deacon of 
 the Church of H Mey, a Member of the general 
 Court, ajuftice of the County Court, a Lieute- 
 nant of a Troop, and a Man very Exemplary 
 for Devotion, Sanctity, and Gravity, who, An* 
 1689. was miferably Murther d by Witchcraft, 
 he was, by his Office, concernd about relie- 
 ving the Indigences of a wretched Woman in 
 the Town., who being diffatisfy'd with him, 
 exprefs'd her felf in a threatning manner, fo 
 that he apprehended receiving mifchief at her 
 Hands; he fell ill of a wearing Diftemper, and 
 at length became delirious, and crv'd out not 
 
 o J J 
 
 only of Pains, but alfo of Pins tormenting him 
 in ieveral Parts of his Body. In his Affii&ion he 
 exclaim'd much on the faid Woman, and o- 
 thers , as being fc^n by him in the Room. 
 Some young Men in the Town went and gave 
 cMurbance to the Woman fo complain'd of, 
 2nd all the while they were difturbing her, he 
 was at eafe and flept, as a weary Man. Galli- 
 pots of Medicines prepar'd for him, were un- 
 accountably empty ed, audible fcreechings were 
 made about the Bed, when his Hands and Feet 
 lay wholly ftill,and were held by others. Mr. 
 SMth^ at length dies ; the Jury that view'd his 
 Corps, found a fwelling on one Breaft , his 
 Privities wounded, or burnt, his Back full of 
 Bruifes, and feveral Holes that feem'd made 
 with Awlesj divers Noifes were heard in the 
 Room where the Corps lay, as the clattering 
 of Clrirs and Stools, whereof no account 
 could be givn, 
 
 His 
 
 
or Familiar Spirits. 1 j $ 
 
 His Ninth Inltance, to tl 
 the Author was himfelf a V >ur 
 
 Children Of John Goodwin of Boftotty all R 
 
 :d. Theft Children ./;;. 1688. 
 j wrought on by Witchcraft, by an Old 
 
 Woman, whom the Eldeft Daughter, v. 
 was about Thirteen Years of Age, had pm- 
 vok'dj fo that (he was immediately feiz'd 
 with odd Fits : in a fhort time after, 
 her SifteiSj and two Broth re horribly 
 
 d with the fame, all the Children we 
 tormented ftill juft in the fame part of the 
 Bodies, at the fame time, tho' their Pains ffew 
 like Lightning from one part to another, and 
 they were kept fo far afunder, that they 
 neither faw, nor heard one anothers Com- 
 plaints; at Nine or Ten of the Clock at 
 Night they ftill had a releafe from their Mil !•- 
 ries, and Slept all Night pretty well j but 
 when the Day came, they were again mife- 
 rably handl'd; fometimes they were Deaf, 
 fometimesDumb/fometimes Blind, and fteij 
 all Three at once, and many other unaccoun- 
 table Symptoms attended them; they made 
 mod pitious out-cries , that they were cue 
 with Knives, and ftruck with Blows, and the 
 plain prints of the Wounds were feen upon 
 them; the fufpecled Woman's Houfe being 
 fearch'd, feveral Images, or Puppets, or Babi 
 made of Rags, and ftufc with Goats Ha 
 there found, and the Woman confeft that the 
 way to Torment the Objects of h 
 was by w r ettingof her Finger with i ! e, 
 
 and ftroaking thofe little Images. The abuied 
 Children were then prefent in the Court, and 
 one of the In. cing brought to the 
 
 Won;an, flic Parted up, and fhatch'd it into 
 
 K. 4 
 
} 6 An Account of Genii, 
 
 her Hand, when prefently upon it one of the 
 Children fell into fad Fits, before the whole 
 Aifembly. The Judges caufed a repetition of 
 the Experiment, and ftill found the fame ef- 
 fect of it, tho' the Children faw not when the 
 Hand of the Witch was laid upon the Images. 
 To make all things clear, the Court appointed 
 Five, or Six Phyficians to Examine her very 
 frrictly , whether fhe were no way craz'd in 
 her Under (landing, who after fpending feve- 
 ral Hours with her, return d her Compos Men- 
 //-, and Sentence of Death was pafs'd on her* 
 After her Condemnation, Mr. Mather fiys, he 
 vifjeed her fe : veral times, and fhe then told him, 
 fhe us'd to be at Meetings where her Prince, 
 and four more were prefent ; fhe told him who 
 the four were,, and plainly faid, that her Prince 
 was the Devil; at her Execution fhe faid, the 
 arrlicted Children fliould not be relieved 'by her 
 Death, for others beiides her felf had a Hand 
 in their Afflidiojtt : And accordingly, the Chil- 
 dren continued afflicted far-worfe than before j 
 one of the Children difcern d the Spectres, and 
 told the Names of thofe that tormented them ; 
 a blow ftru'ck at the place where he faw the 
 Spet f ire y was always felt by the Boy himfelf, 
 in that part of his Body , which anfwer'd to 
 that was ftruck at 5 and this, though his Back 
 \wztq tiirn'd, and the thing fo done, that there 
 could be no Collufion in it,yet after the Agonies 
 were oyer, to which a pufh , or a ftab at the 
 Spe&H had put him to, as in a Minute, or two 
 they would be, he would have a refpite from 
 his Ails ^ a coniiderable while, and the Speftri 
 would be gone. The Affiiftion of the Chil- 
 dren Went on till they bark'd at each other like 
 Dc gs, and then purrd like Cats. They would 
 
 complain 
 
or Familiar Spirits. 1 37 
 
 complain they were in a Red hot Oven, and 
 :ucd, as it they had been really 
 fo. Then they would lay j that cold Water 
 >wn on them , at which they would 
 fhiver very much. They would complain of 
 1 called on an invilible Spit, and lie, and 
 roll, and groan a> if it had been fo ; and by 
 , (creech out, that Knives were cutting 
 them They would complain that their Heads 
 were naifd to the Floor, and it was beyond an 
 ftrength to pull them from thence. 
 , the Demons did not know our 
 Thoughts; for if himfelf, or others us'd a 
 ., and iaid, untie its Neckcloth, but the 
 Iden underilood their meaning to be, 
 untie his Shooe , the Neckcloth, and not' the 
 Shooe has been, by wrythen Poftures, rendred 
 ilrangely unacceffible ; no good thing could 
 then be endued near thofe Children, who 
 while they were themfelves, lov'd every good 
 thine. The eldeft Girl , being at Mr. Mather % 
 Iloufe, a Chain irivifible to any butherfelf, 
 would be clap'd about her, and fhe, in much 
 pain and fear, would cry out when they began 
 ro put ic on ; fometimes Perfons prefent couldL 
 with their Hands knock it off, as it began to 
 he fallnd j bur ordinarily when it was on (he 
 would be pulfd out of her Seat, with much 
 violence towards the Tire, that it was as much 
 as one or to two could do, to keep her out ; 
 if Perfons prefent ftamp'd on the Hearth, juft 
 between her and the Fire , fhe fcream'd out, 
 that by fairing the Chain they hurt her. An 
 5 with a cruel Noofe was put about 
 her Neck,, whereby fhe was choak'd , till fhe 
 black in the Tace ; and though it were got 
 off before it had kill d her, yet there were the 
 
 red 
 
i £g An Account of Genii, 
 
 red Marks of it, and of a Finger and a Thumb 
 near it, remaining to be feen for fome while 
 afterwards • thefe Children were often near 
 burning and drowning , and ftrangling them- 
 felves with their Neckcloths, but Hill feafona- 
 bly fuccor d ; and, to omit many other Circum- 
 fiances, they were at length deliver'd from this 
 great Affiidion. 
 
 Mr. Mather , at the end of Fourteen In^ 
 fiances of this kind , written by himfelf, lays 
 before us an Account ofVifitations of the fame 
 Nature, which happen d in New~Enghnd, An. 
 1 692. and written by Mr. John Hales , a Perfon, 
 who , as Mr. Mather fays , would not for a 
 World be guilty of overdoing the Truth^in an 
 Hillory of fuch Importance. The Account is 
 as follows. 
 
 At the latter end of the Year, 1 691. Mr. Pa- 
 ris, Paftor of the Church in Salem Village, had 
 a Daughter of about Nine Years of Age, and 
 a Niece of about Eleven, fadly affiided with 
 unaccountable Diftempers, as Phyficians that 
 were confulted thought,and one of them judgd 
 . they were betwkch'd. Mr. Paris had an Indian 
 Man Servant , and his Wife an Indian Woman, 
 who confefs'd that without the Knowledge of 
 their Mafter and Miftrefs, they had taken fome 
 of the afflicted Perfons Urine, and mixing it 
 with Meal, had made a Cake, and baked it, to 
 find out the Witch, as theyfaid. After this the 
 afflided Perfons cry '4 out of the Indian Woman, 
 nam'd Tituba, that flie pinch'd , prick'd, and 
 grievoufly tormented them , and they faw her 
 here and there , where no Body elfe could, 
 2nd could tell where ilie was, and what fhej 
 did when flie was abfent from them, thefe 
 Children were bitten and pinch'd by invifibl? 
 
 Agents,' • 
 
or Familiar Sf irits. i ] 9 
 
 Agents, thei re rack'd grid tormen- 
 
 ted, and mifcrably contorted , 1 
 
 tag of ti 
 hrefs in her ( m- 
 
 ; had taught her fome 
 mcai ■ as'd for 1 :h, 
 
 ing of being bcwitchul. In :i 
 flio; ther Pcrfons, who were of Age to 
 
 ere molefied in, and in 
 
 thei: out upon 7 md GooSy 
 
 Orb.r , that they, or Spt&res 
 
 in tl .voufly torment them. 
 
 The Jufticcs at £*&*» examin'd the Affliftcd 
 and Accus'cl together, and upon the Examinati- 
 on:, Tituba confefs'd, that fhe was a Witch, ahd 
 that flie, and the other two accused, did tor- 
 ment and bewitch the Complainers ; and that 
 thefe, with two others, whofe Names fhe knew 
 not, had their Witch-Meetings together, re- 
 lating the times wherij and places where they 
 met, with otherCircumftances. Upon this Tit** 
 77, zndGeod were committed to Priibn, 
 on fufpicion of a&ing Witchcraft. Scon after 
 thefe Afflicted Pcrfons complain'd of others af- 
 ing them in their Fits ; and the Number of 
 i&ed , and Accus'd began to increafe j 
 and upo more confefs'd them- 
 
 es gui ty of the dimes they were fufped- 
 ofConfeffors mounting at 
 to Fifty. Thejuftices, Judges, and o- 
 the ; ned, us'd all Conscientious end. 
 
 what was right, according to for- 
 
 *d , in the like 
 
 TtteMatter was carry ed on c e Com- 
 
 md Accufations of ti by 
 
 Confeffion- mning 
 
 txd others : Yet lixpeiuncwfh.w'd 
 
 that 
 
! l 
 
 1 40 An Account of Genii, 
 
 that the more were apprehended , the more 
 were ftill affli&ed ; and the Number of the 
 Confeflbrs enereafmg,, did but increafe the 
 Number of the Accus'd j and the executing of 
 fome made way for the apprehending of others: 
 for ftill the affli&ed complain'd of being tor- 
 mented by new Obje&s y as the former were 
 removed ; fo that thofe that were concerned 
 were amaz d at the Number and qualicy of the 
 Perfons accus'd^and fear'd Innocent Perfons fuf- 
 fer'd : and henceforth, the Juries generally ac- 
 quitted fuch as were try'd^ fearing they had 
 gone too far before^ and all were fet at Liber- 
 ty^ ev'n the Confeflbrs. The Number of the Ac- 
 cus'd was increas'd to above an Hundred,, and 
 many of them were Perfons of blamelefs and 
 holy Lives. Nineteen were executed_, and all 
 deny'd the Crime dying ; and fome of thera 
 were knowing Perfons., and had before this 
 been accounted blamelefs Livers. The Perfe- 
 cution ceaiing , the Afflided grew prefently 
 well y the accus'd were quiet y and for Five 
 Years paft there has been no Moleftation by 
 them. So in Suffolk, in England 3 about the 
 Year 1645-. th&z was fuch a Profecution., till 
 they faWj that unlefs a ftop were put to it, it 
 would bring all into Blcod and Confiifion. 
 The like has been in France , till 900 were put 
 to Death ; and in fome other Places the like. 
 So that Nev i -England is not the only place cir- 
 cumvented by the Wiles of Satan in this kind. 
 He relates from Witrm > p, 6783 that an Incfui- 
 fitor in the Subalpine Valleys 3 enquir'd after 
 Women Witches,, and burnt above an Hun- 
 dred,, and was profecuting more,, till the Coun- 
 try People rofe, and by force of Arms hindred 
 thenr, and refer'd the Matter to the Bifhop. 
 
 Theii, 
 
or Famliiw Spirits 14I 
 
 Their Husbands affirm'd, that at that very time 
 
 t them, that they play'd and danc d 
 
 Undc ee, they were in Bed with them. 
 
 At CMmsj ■ 1647. there were 
 
 eforc Judge Coniers, and Fourteen 
 of them Hbng'dj and an Hundred more de- 
 tained id feveral Prifons in Suffolk and Ejjix. 
 
 As for the Cafe at Salem, he conceives it 
 proceeded from fome miftaken Principles; as 
 that Satan cannot affume the fhape of an In- 
 nocent Perfon, and in that fhape do Mifchief 
 to the Bodies and Goods of Mankind • and 
 that when the Devil does harm to Perfons 
 in their Bodies or Goods, irs at leaft, for the 
 mod part by the help of our Neighbours, fome 
 which are in Covenant with him. This is the 
 fubftance of what Mr. Hales delivers ; and 
 Mr. Mather tells us, that Mr. Hales, from whofe 
 Manufcript he Tranfcribed this, does there 
 Confute thefe miftaken Principles : yet fpends 
 whole Chapters to prove that there is a Witch, 
 whom he thus defines. Tis a Perfon that ha- 
 ving the free ufe of his Reafon, does know- 
 ingly and wittingly obtain of the Devil, or of 
 any other Divine Power, but the True God, 
 an ability to do or know ftrange things, or 
 things which he cannot by his own humane 
 abilities arrive unto. 
 
 Mr. Mather, in an Appendix, at the end of 
 his bixth Chapter of his Sixth Book, before- 
 mentioned, gives a fliort Relation of fome 
 pracHfcs of Witchcraft, ufed by the Indians of 
 New Er.glmd, as follows. 
 
 The Indians C , who 3' 
 
 now Cbrlfiiansy abunda w- 
 
 ledge the Witchcraft, wl 
 
 Converfarions, and expli \ ith 
 
 i 
 
142 An Account of Genii, 
 
 Devils, while they were Vagons. They know 
 that many Perfons among them have been, 
 by the zeal of their Parents, dedicated to their 
 Infernal Gods, and educated for their efpecial 
 Service : but that the Damons accept only of 
 fome here and there to make 7 aw aw s or Wizards 
 of. They know that thefe 7 aw aw s often Im- 
 ploy their Damons to fmite their Neighbours 
 with Blindnefs, and Lamenefs, and other Mif- 
 chiefs, and fometimes to Kill them, and fome- 
 times to Cure their Maladies. They know that 
 their manner is to form a piece of Leather like 
 an Arrow's Head, and then tye an Hair to it ; 
 or to take a Bone of fome dead Creature ; 
 over thefe things they ufe Magical Ceremonies, 
 whereupon the Damon prefently fnatches them 
 away, and conveys them into the Bodies of 
 Perfons to be affli&ed ; or fometime the Da- 
 mon pretends to them, that he brings a portion 
 of the Spirit of the Perfon, clofely imprifon'd 
 in a Fly ; and as they deal with the Fly., fo it 
 fares with the Body of the Perfon intended. 
 Some of the 7awaws faculty chiefly confifts in 
 difcovering and recovering Stoln Goods, by 
 the help of their Damons. A 7awaw, turnd 
 Chriftlan, faid he had often employed his God, 
 who appeared to him flill in the form of a 
 Snake, to Kill , Wound., and Lame, fuch as 
 he defign d Mifchief to. So far Mr. Mather. 
 
 I fhall now give an Account of what 
 Mr. Calefy above mentioned, has delivered in 
 his Book, Entitled, More Wonders of the Inviji- 
 bleV/orld, &C. 
 
 In his Preface he tells the Reader, he pub- 
 lifhes thefe his Collections and Sentiments, in 
 hopes., that having well coniider'd and com- 
 pared them with the Scriptures, he will fe^ 
 
 Reafon, 
 
 - — 
 
or Familiar Spirits. }4' 
 
 Reafon, as well ashimfelf, to queftiun a be- 
 lief fo that there treated 
 llfo the pradua flowing from thence; he 
 his disbelief of the operations and ef- 
 fects of the Devil, cxpreft by Mr. Mather y in 
 bis WmJcrs of the hcvi&blc WmU\ BS that the 
 ited himfelf ordinarily as a Black 
 Occoy'd Miferable Malicious Crca- 
 tures to • Lift themfelves in his Service, by en- 
 tring their Names in a Book 5 and that they 
 j had their Meetings and Sacraments, ha- 
 ving each of them their Spettrcs, or Devils 
 commiffion'd by them, and reprefenting of 
 them, to be the Engines of their Malice: By 
 thefe wicked Spettrcs affli&ing poor People 
 with various Torments, even Killing fome, 
 andcaufing fome to deftroy themfelves, and 
 carrying fome over Trees, and Hills, Miles 
 together, many of them being tempted to fign 
 the Devif s Laws. 
 
 He takes this matter to be, as others under- 
 ftand it, iij*. that the Devil has been too hard 
 for many in Neu>*EngLind, by his Temptati- 
 ons, Signs, and Lying Wonders, with the help 
 of pernicious Notions, formerly imbibed and 
 profeft ; together with the accufations of a 
 parcel of Poffeft, Diftra&ed or lying Wenches, 
 accuiing their Innocent Neighbours , pre- 
 tending they fee their Spectres, that is, the De- 
 vil in their likenefs, affli&ing of them : where- 
 upon many Tragedies followed, which tho' 
 begun in one Parifh, fpread over the w] 
 Country j and he thinks a Zeal led by Blind- 
 nefs and Paffion, and former Prefidents had 
 herein precipitated Perfons into thefe \ 
 nelfes, or Witchcrafts, an 
 fame has been acted 1 
 
 His 
 
 
144 4n Account of Genii, 
 
 His Book being divided into Five Parts, he 
 begins his Firft Part with a Letter fent by 
 Mr. Cotton Mather to a Friend of his, contain- 
 ing a Relation of an Apparition happening to 
 one Margaret Rule, living in the North part of 
 Bofton. This young Woman, oji a Sunday, 
 December the 10th. 169;. after fome Hours of 
 previous difturbance in the Publick Affembly, 
 fell into odd Fits, which caufed her Friends to 
 carry her home, where her Fits in a few Hours 
 appeared to be preternatural: She was affaul- 
 ted by eight cruel Spettres , of which fhe 
 thought fhe knew three or four, but the reft 
 came Hill with their Faces cover'd : fhe pri- 
 vately told Mr. Mather the Names of thofe 
 fhe knew, Who fays, they were miferable 
 Wretches, that for many Years had been 
 ftrongly fufpe&ed for Witches. Thofe Spettres 
 brought her a red thick Book, not very broad, 
 about a Cubit long, and demanded her to fet 
 her Hand to it, or at leaft to touch it with 
 her Hand, as a fign of her becoming the De- 
 vil's Servant; which flie peremptorily refufmg 
 to do, they fell a Tormenting her cruelly, fo 
 that fhe was forced to keep her Bed fix Weeks 
 together. Sometimes, tho' not always, to- 
 gether with the Spectres, there look'd in upon 
 her, as fhe faid, a Short Black Man, whom 
 they called their Mafter, being eax&ly of the 
 fame Dimenfions, Complexion and Voice with 
 the Devil, that has exhibited himfelf to ether 
 Infefted People; not only in other parts of 
 New "England, but aifo in other Countries of 
 Europe, as relations from thence inform us. 
 She was cruelly Pmch'd with Invifible Hands, 
 very often in a Day, and the Black and Blue 
 Marks of the Pinches became immediately 
 
 iible ( 
 
or Familiar Spirits? 145 
 
 viffble to the flandeiVby , fhe 
 
 raiferably hurt with Pins, that were ; 
 
 in her Neck , Back and Arms ; though tfa 
 
 |e by the Pins, vrould in a lew Mi- 
 nutes ordinarily be cur\l ; fhe would alio be 
 ftrangely diltorted in her Joints by Exorbitant 
 Convulsions. To pafs by other ftrai lati- 
 
 ons of her, in which Mr. Muthv thinks there 
 could be no Impofturc, once in the middle of 
 the Night fhe lamented fadly, that the 
 threatn d the drowning of a Young Man in 
 the Neighbourhood , whom fhe nam'd to the 
 Company ; and it was found, that at that very 
 time, this Young Man having been Prefs'd on 
 Board a Man of War , then in the Harbour , 
 was attempting to Swim on Shoar , and had 
 been drown d in the Attempt, if a Boat had 
 not feafonably took him up. Thers were won- 
 derful Noifes every now and then, made about 
 the Room where fhe lay, which the Perfons 
 prefent could afcribe to no other A&ors,but the 
 Spettrcs. Once her Tormentors pull'd her up to 
 the Ceiling of Her Chamber , and held her 
 there before a very Numerous Company of 
 Spe&ators^ who found it as much as they could 
 all do to pull her down again. She had alfo a- 
 White Spirit which came to her, whofe bright 
 fhining and glorious Garments fhe had a fre- 
 quent v ; . He ftood by her Bed conti- 
 nually heart'ning and comforting of her y and 
 Coumeling her to maintain her Faith and Hope 
 in G ► coi iply with the Tem- 
 ptations of her Adv. Mr. M 
 he h it fulfiFd more than three ti 
 the x of in 1 and poft ; . 
 Perfons 
 
 theii - ' \ *ore 
 
 I 
 
146 An Account of Genii, 
 
 the third Fall kept for them, and the third Day 
 ftill obtain'd the Deliverance ; and after Mar- 
 garet Rule, had been more than Five Weeks in 
 her Miferies,the White Spirit faid to her; Well, 
 this Day fuch a Man (whom he nam'd) has 
 kept a third Day for your Deliverance, now 
 be of Good Chear , you fhall fpeedily be de- 
 liver'd. Mr. Mather enquir'd , whetner what 
 
 ; been faid of that Man were true, and was 
 certainly inform' d , that it was precifely fo. 
 On the laft Day of the Week her Tormentors, 
 asfhe faid, approaching towards her , would 
 be fore'd ftill to recoil and retire, as unac- 
 
 .ntably unable to meddle with her ; and they 
 would retire to the Fire fide with their Puppets, 
 but going to ftick Pins in thofe Puppets, they 
 could not make the Pins to enter, and lhe faw 
 their Black Mafter to ftrike them, and kick 
 them, to make them do their Work , and re- 
 new the Marks of his Vengeance on them, 
 when they fail'd of doing it : At laft, being as 
 it were tir'd with their inefFe&ual Attempts to 
 mortifie her , they furioufly faid , Well, thou 
 Jhali not be the laft ; and after a paufe , they 
 added, Go, and the Devil go with you , we can 
 do no wore. Whereupon they flew out of the- 
 Room j and (he returning perfe&ly to her 
 felf, gave thanks to God for her Deliverance : 
 Her Tormentors left her extream Weak and 
 FaSnt, and overwhelmed with Vapours, which 
 would not only caufe her fometimes to fall in 
 a Swoon, bur likewife now and then , for a 
 lictfe while difcompofe her Reafon , though 
 h . . mer troubles returned not. 
 
 j this Relation Mr. Mather adds, He has 
 a ays been of this Opinion, that we are Ig- 
 norant of what Powers the Devils may have 
 
 to 
 
or familiar Spirits. I j, ; 
 
 to do their Mifchich, in the (ha j 
 had never been cxplicitely engaged in D 
 cal ( and that th< ugh 
 
 ma: ifts had been fairly d 
 
 enquirk ►k'd and begun b) 
 
 • hitnfelf has been lo 
 
 redit of ms 3 chat 
 
 H: 111 charg'd the Afflicted, committed to his 
 :, chat they fhould cry out on n for 
 
 m ; though if it mighi 
 Advantage to th y might tell their Mil 
 
 to fonic one Perfon, or Discretion enough to 
 make no ill ule of it. Nor had the Civil Au- 
 thority profecuted thofe things, had not a Con- 
 :itious regard to the Crys of MiferaMe Fa- 
 milies, overcome the Relu<5tancies of the Judges 
 to meddle with them. 
 
 The Second Part of this Book begins with a 
 Narrative of what paft at two Vifits, given by 
 Mr. Cotton Mather, and his Father, to Mur^aret 
 Rule, written by Mr. Calef , as he fays, from 
 the Mouths of fome Pcrfons who were then 
 prefent • of which Narrative Mr. Cotton Ma- 
 ther greatly complains , as very unfairly and 
 falfly reprefenting things, in reference to his 
 Father and himfelf. 
 
 It contains alfo Letters from Mr. Calef] tc 
 Mr. Cotton,. offering a meeting wirh 
 
 him , and defiling an Information in fome 
 Doctrinals relating to Witchcraft • which meet- 
 ing Mr Mather declind at the place nomi- 
 nated by Mr. Calef, though he offered to Dif- 
 courfe with him concerning it in hi:> Study^ 
 or any other Convenient j 
 alfo Papers attefted by feveraj Hands of Per* 
 lent, tha feed up 
 
 to the Ceiling of the Room. by 
 
 L2 in 
 
An Account of Genii, 
 
 an invifible Hand, and that feveral of the Per- 
 fons prefent had much ado , with all their 
 ftrength to pull her down. This is followed 
 by another Letter from Mr. Calef to Mr. Ma- 
 ther, in which, notwithftanding the Atteftati- 
 ons of the Perfons prefent, he declares his dis- 
 belief of Margaret Rule's being (6 lifted up; 
 his reafon is, that then Miracles are not ceas'd, 
 ( this feeming to him as true a Miracle, as for 
 Iron to Swim) and that the Devil can work 
 fuch Miracles. 
 
 Next follows, feveral Letters from Mr. Calef 
 to Mr. Mather and others, relating to the Do- 
 <5trinals of Witchcraft, both defiring Mr. Ma- 
 ther to explain it, andfetting forth what himfelf 
 conceives of it, according to the Scriptures : 
 and having Inferted a Letter, which he writ 
 to the Minifters, whether Englifi, French, or 
 Dutch, in New England, he concludes it thus, 
 That the only Decifive Circumftancc to Con- 
 vid a Witch, as far as he can find in the Scrip- 
 tures, is a maligning and oppugning the 
 Word, Work, or Worlhip of God, and by any 
 extraordinary Sign feeking to feduce any from 
 it; tho' not excluding any other Branch, when 
 as well prov'd by that Infallible Rule; and 
 that the going to the affli&ed, or poffeft to Di- 
 vine who are Witches by their Spetfre-Sight, is a 
 great wickednefs, and that the fearching for 
 Tets, the experiment of their faying the Lords 
 Prayer, the falling at the Sight, and rifing at 
 the Touch of the fuppofed Criminal, being 
 all of them foreign from Scripture, as well 
 as Reafon,; are Abominations to be Abhorr'd 
 and Repented of. Laftly, That their Salem 
 Witchcraft, either refpeding the Judges and 
 Juries, and their tendernefs of Life, or the 
 
 tjiulri-* 
 
or Familiar Spirits. j^p 
 
 multitude and pertinency of Witncffcs, both 
 affli&ed, and confeflbrs , or the integrity of 
 Hill ire as Authcntick, and made a^ cer- 
 
 tain^ as any ever of that kind in the World have 
 been, and yet every one now fees through it; 
 and that it was the abovementioned Sentiments 
 that procured this faddeft Affli&ion, and moft 
 lading Infamy that ever befel that Country. 
 Mr. Calef s next Letter is to Mr. Samuel Wil- 
 lardy a Member of Harvard College in New 
 England, where among other things he fays 
 that by the late Profecution, under the notion 
 of Witches , Twenty fuffered as Evil Doers 
 ( befides thofc that Died in Pi ifon ) above Ten 
 more Condemned, and an Hundred Irnpri- 
 fond, and about 200 more Accufed; and the 
 Country generally in Fears, when it would 
 come to their turn to be Accufed ; that thofe 
 very Accufers, which had been Imprifoned a* 
 Witnefles againft fo many, Accufed at length 
 thofe in moft High Efteem, both Magiftrates 
 and Minifters, %9 guilty of Witchcraft, which 
 fhew'd their Rulers, that neceflity lay upon 
 them to confound what had fo long confound- 
 ed the Country, as being unwilling to run the 
 fame rifque. 
 
 Mr. Mother having fent Mr. Calef a Book 
 Printed by Mr. Baxter, Entitled, The certainty 
 of the World of Spirits, for his Inftru&ion in 
 that kind ; Mr. Calef has here inferted a Let- 
 ter which he fent to Mr. Mather, containing 
 Animadverlions on that Book. And in ano- 
 ther Letter which he Writ to the Minifters in 
 and near Boficn, he fpeaks of the Do&rine of 
 the Manicheans, and endavours to fhew that the 
 prefent Age is not free from that InfeAion ; 
 
 1 afiribes the deluge of Bloqd-fhed amc 
 L } O 
 
1 5 o An Account of Genii, 
 
 Christians, to this, that Men having taken up a 
 belief of a Covenanting, Affli&ing and Killing 
 Witch, and finding no footfteps of fuch a Witch 
 in the Scriptures, have concluded, that though 
 the Scriptures be full ink., that a Witch fhould 
 not LiVe 3 yet that it has not at all defcribed 
 the Grime, nor means whereby the Culpable 
 might be dete&ed J and hence they account it 
 neceflary to make ufe of thofe Diabolical, and 
 Bloody ways, always heretofore pra&ifed for 
 their Difcovery ; finding that the Rules given 
 to dete& other Crimes, are wholly ufelefs for 
 the difcovery of fuch. 
 
 Mr. Calif* laft Letter of his Second Part, is 
 to Mr. Benjamin IVadj ( worth, a Minifter, whom 
 he feems to charge with not well explaining 
 the Scriptures j in reference to Witchcraft, 
 and fays, the late dangerous Notion, that the 
 Devi! appears to Perlons, and that they and 
 the Devil make mutual Ingagements, Con- 
 firmed by Signing the Devil's Book, and are 
 from hence Inabled not only to know Futuri- 
 ties, and things done at a Diftance, but are 
 alfo Impower'd thereby to do harm to Neigh- 
 bours, to raife Storms, and do things above 
 and aeainft the Courfe of Nature, has been 
 the cccaiion of (bedding fo much Blood in the 
 World. He adds, It's manifeft that the belief 
 ci the Witches Power to do the things above-» 
 mentioned, was an ancient belief of the Hea- 
 thtns ; and- that from them it was received by 
 the T*Mfts p who have fince Improved upon it, 
 and brought in the notion of a Covenant < 
 and that Trpufitiits feem to have lately Im- 
 proved it farther, by faying, that Witches can 
 Cbmmiffionate- Devils to do thofe Mifchiefs, 
 thereby fitting the Witch in the place pf God, 
 
 He 
 
or Fatmltar Spirits. i c 
 
 He has writ alio in a precedent Letter, that 
 
 two Parties in difpute, were not agreed which 
 
 to put it upon, whether the Devil [mpOW 
 the Witch, or the Witch CommiiTions him 
 the ( t: but both Parties are ag 
 
 this, that one way or other the Milchiei 
 ted, and fo the Criminal becomes Gu 
 of Death; in the fearch after which Crimi 
 nab, many Countries have fallen into fu 
 Convullions, that neither the Devaluation made 
 by a Conquering Enemy, nor the Plague it 
 felf has been fo formidable. 
 
 The Third Part of this Book gives an ac- 
 count of the Differences happening at S>; 
 Village, on the account of Profecutions for 
 Witchcraft, which began there, where one 
 Mr. Pans was Paftor ; who, notwithftanding 
 his acknowledging fome Errors he might 
 have fallen into in that refped, was at lad 
 difmift from that Cure. In his acknowledg- 
 ment under his hand, he owns, that the hor- 
 rid Calamity of afflicting that Country, broke 
 out firft in his Houfe, and that in his Family 
 there were fome of both Parties, viz* Accu- 
 fers, and Accufed. 
 
 The Fourth Part contains an Ingenious Let- 
 ter, Writ by a Gentleman without a Name, 
 endeavouring to prove the commonly received 
 {^pinion about Witchcraft; to which Mr. Calef 
 has Written a Reply. And a ;>econd Letter is 
 Written by the forefaid Gentleman, to which 
 Mr. Calef has a Rejoynder. 
 
 The Fifth Part contains an account of the 
 moft Memorable matters of Fa A, touching 
 the fuppofed Witchcraft in New /. Now 
 
 tho* Mr. Calef s Account of Facls , contains 
 many m<?re Particulars, than what I have fet 
 L 4 dov 
 
i^2 An Account of Genii, 
 
 down before from Mr. Hdts , yet iinee they 
 would be too tedious for me to infert here^ 
 I fhall only note fome odd paffages in them. 
 
 He tells uSj that about the end of the Year 
 1692 y a new Scene relating to Witchcraft 
 was begun: One Jofepb Ballard at Andover, 
 whofe Wife was III, and after Died of a Fever, 
 fent to Salem for fome of thofe Accufers., to 
 tell him who Afflicted his Wife; others did the 
 fame,, and Horfe and Man were fent from fe- 
 veral places to fetch thofe Accufers^ who had 
 the Spefire Sight y that they might thereby tell, 
 who afhi&ed thofe that were any way 111. 
 When thefe came into any place where fuch 
 were^ ufiially they fell into a Fit; after which 
 being ask'd who it was that affli&ed the Per- 
 ion,, they would for the moil part name one 
 whom they faid fat on the Head., and another 
 that- fat on the lower parts of the affii&ed. Soon 
 after Ballard's fending., more than Fifty of the 
 People of Andover were complain'd of for af- 
 flicting their Neighbours: Here it was that 
 many accufed themfelves of riding upon Poles 
 through the Air., many Parents believing their 
 Children to be Witches., and many Husbands 
 their Wives, &c. when thefe Accufers came 
 to the Houfe of any Perfon upon fach an 
 Account., it was ordinary for other Young 
 People to be taken with Fits, and to have tte 
 fame Spectre Sight. Mr. Dudley Br adftreet y a" 
 Juftice of Peace in Andovtr, having granted 
 out Warrants and Committed Thirty or Forty 
 Perfons to Prifons., for the fuppoied Witch- 
 crafts^ at length faw caufe to forbear granting 
 out any more Warrants ; fbpn after which,, he 
 and his Wife were cry'd out of, himfelf was by 
 therii feid to haygKilTd Nirte Per£>ns by Witch- 
 craft, 
 
or Familiar Spirits. \ 5 3 
 
 craft, and found it his fafcft courfe to make 
 his Efcapc. 
 
 ' A Dog being afflicted at Sakm Village, and 
 
 thole that had the Sfeihe Sight being fent for, 
 
 they accufed Mr. John Bradjfreet, Brother to 
 
 the Juftice, that he affii&ed the faid Dog, and 
 
 now Rid upon him, he made his Efcape into 
 
 :e<\na Government, and the Dog was put 
 
 leathj and was all of the affii&ed that fuf- 
 
 I Death. 
 
 At Auiover they complain d of a Dog, as 
 
 nffli&ing of them, and would fall into their 
 
 at the Dogs looking on them. The Dog 
 
 put to Death. 
 
 Note, In reference to this, that in my precedent 
 
 Account of the Second Sight , Children , Horfcs 
 
 and Cows had it as well as Men and Women. 
 
 A worthy Gentleman of Bofton being about 
 this time accufed by thofe of Andover, he fent by 
 fome particular Friends a Writ to Arreft thole 
 Accufers in a 1000 /. A&ion, for Defamation, 
 with Inftru&ions to inform themfelves of the 
 certainty of the Proof; in doing which their 
 bufinefs was perceived, and from thence forward 
 the Accufation at Andover generally ceas'd. 
 
 And now Nineteen Perfons being Hang'd, 
 and One Prefsd to Death, and Eight more 
 Condemned , in all Twenty Eight , about 
 Fifty having confeft themfelves to be Witches, 
 of which not One Executed; about One 
 Hundred and Fifty in Prifon, and above Two 
 Hundred more Accufed, the Special Com- 
 million of Oyer and Tl came to a Pe- 
 
 riod ; after which Six Women, who had con- 
 felfed themfelves to be Witches, gave Ufl 
 their rland that they did it only in complyance 
 with their neareft Friends, who told them k 
 was their only way to efcape, As 
 
I j 4 ^ n Account of Genii , 
 
 As for the Tryals, and the Evidence taken 
 for Convi&ion at Salem, they are fet forth in 
 Print by Mr, Cotton Mather, in his Wonders of 
 the InvifibU World, at the Command of Sir Wil- 
 liam Phips, then Governour of New England j 
 but Mr. Calef confidering that his Book might 
 fall into the hands of fuch as never faw thofc 
 Wonders, has Tranfcribed here the whole Ac- 
 count he has given thereof, without any vari- 
 ation, but with one of the Inditfments annext 
 to the Tryal of each. After Mr. Calef has fet 
 down Mr. Mathers faid Account of the Pro- 
 ceedings at Salem, he writes fome Animad- 
 verfions on it, and then proceeds to give an 
 Account of the proceedings in the like cafe 
 at Charles-Town, Bofion, and other places ; and 
 concludes with a Proclamation, at laft, Iffu'd 
 out by the lieutenant Governour, Counfel 
 and AfTembly of the Majfachufetts Bay, wherein 
 they beg God Pardon for any Errors might 
 have been committed in the late Profecutions. 
 And upon the Day of Fall, in the full AfTembly 
 at the South Meeting-Houfe in Bofion, one of L 
 the Judges, who had fat in Judicature at Sa- 
 lem, delivered in a Paper, defiring the Prayers 
 of the People to the like efFeit. And fome 
 that had been of feveral Juries, gave forth a 
 Paper fignd with their own Hands, owning 
 that they fear'd they had been fadly Deluded, 
 and Miftaken, and beg'd Pardon of God and 
 their Country Men, for what had paftj and 
 declaring that none of them would do fuch 
 things again, on fuch Grounds for the whole 
 World. 
 
 I thought good to give this Account at large 
 of the two foregoing Books,, becaufe they give 
 its a full Information of the laft confiderable 
 
 Vifi- 
 
it Familuu Spirits. 155 
 
 Viiitation by Witchcrafts, or fo fuppofcd, that 
 has happncd to any Country in the World, 
 and I hope it may be a farewcl to them. 
 
 As to my own Opinion in rhefe Matters, I 
 am convinced by my own Experience (which 
 to m I 1 houfand Witnefles ) that there 
 
 Much a thing, as a Spcttre-Sight, fo that one 
 Perfon may lee SfeBrts^ when others prefent 
 at the fime time fee nothing; wherefore I 
 think it not Impoflible that the afflifted Perfons 
 
 Viw England fbould fee; nay, I believe they 
 faw the Sv.drcs of Perfons, who as they con- 
 ceived , TormeHted them j all Hiftorics of 
 Witches, both in England, and in all other 
 Countries, teftifying the fame ; tho' I no way 
 think that fuch Spectre-Sight fhould be received 
 a Judicial Proof againft any Perfon, it being 
 manifeft by fome foregoing Examples, that it's, 
 at leaft fometimes, fubjed to Illufions, of 
 which I (hall here add a particular Inftance 
 from Erommannn' , w T ho in his Third Book of 
 Magical . quotes the Author of Cri* r*rt.4. 
 
 minal Cautions, writing thus. c£p. 7. 
 
 A Prince of Germany Invited two Religious Dkb - **• 
 Fathers, of eminent Vertue and Learning ft 34? * 
 to a Dinner. The Prince at the Table faid to 
 one of them, Father! Think you we do right- 
 ly In Hanging Perfons, who are accufed by 
 Ten or Twelve Witches, to have appear' d at 
 their Meetings or "Sabbaths? I fomewhat fear 
 we are Impofed on by the Devil, and that it 
 is not a fafe way to Truth that we walk in by 
 thefe Accufations ; efpecially hnce many Grave 
 and Learned Men every where begin to ciy 
 out againft it, and to charge our Confciences 
 with it ; tell me therefore your Opinion. To 
 whom the Father, being fomewhat of an 
 
 
1 5 6 An Account of Genii, 
 
 eager Spirit, faid, what fhould make us doubt- 
 ful in this Cafe ? or what fhould touch our 
 Confidences, being convinced by fo many Te- 
 ftimonies ? Can we make it a Scruple whether 
 God will permit Innocent Perfons fhould be 
 fo tradue'd ? there is no caufe for a Judge to 
 flick at fuch a number of Accufations, but he 
 may proceed with fafety. To which when 
 the Prince had reply'd, and much had been 
 faid pro and con, on both fides about it, and the 
 Father feem'd wholly to carry the Point, the 
 Prince 3 at lengthy concluded the Difpute, 
 faying, I am forry for you, Father, that in a 
 Capital Cafe, you have Condemned your 
 felf, and you cannot complain if I commit 
 you to Cuftody, for no lefs than Fifteen 
 Witches havq depofed, that they have feen you 
 at their Meetings, and to fliew you that I am 
 not in Jefl, I will prefently caufe the publick 
 Ads to be brought, for you to Read them. 
 The Father flood in a Maze, and with a De- 
 jected Countenance, had nothing here to op- 
 pofe but Confufion, and Silence, after all his 
 Learned Eloquence. So far Frommannm. 
 
 It's obfervable, that when the Spetlre-Sighted 
 Accufers came to an Houfe to difcover who 
 affli&ed a Perfon taken 111, it was ordinary 
 for other Young People to be taken in Fits 
 like the Speclre-Sigbtetl-Pcrfons, and tp have 
 the fame Spectre-Sight; as we know if a Perfon 
 falls into Convulfion Fits in the prefence of 
 Young Perfons, it's ufual for thefe to fall into 
 Convulsions alfo. 
 
 This ftrange Vifitation in New England, in 
 which Perfons were feized with flrange Fits, 
 and came to have a Spectre-Sight, feems to be 
 ally'd to what Vint arch, in his Book of tht Ver- 
 
 txm» 
 
or Familiar Spirits. 1 57 
 
 tuous Atts of Women y relates concerning the 
 
 Mile fun Virgins, as follows. 
 
 There was a time, that the Mikfian Virgin* 
 fell into a ftrange Humour, and raving with- 
 out am apparent Caufe, only it was fufpe&ed, 
 that there wasfome Venemous Conftitution of 
 the Air , which caus'd in them this Delirium, 
 and alienation of Mind ,• for they all on a 
 fudden were feiz'd with a defire to die, and a 
 furious Inclination to hang themfelves, and 
 there were many that fecretly did it ; and no 
 Remonftrance nor Tears of their Parents, nor 
 Confolation of Friends avail'd any thing, but 
 they would Deftroy themfelves , and they al- 
 ways found means to elude all the Subtleties 
 «nd Inventions of thofe that Watch'd them : 
 So that it was look'd upon as fome Divine Pu- 
 niftiment, which no Humane Provifion could 
 remedy; till at length, by the advice of a wife 
 Citizen, an EJift was fet forth , that if any 
 Perfon ftiould hang her felf for the future, her 
 Body fhould be carryed Naked through the 
 open Streets in the fight of all Men ; which 
 put a foil flop to this Tragedy. And if inftead 
 of an Indulgent Non Compos, found generally 
 by our Juries of late, on all Felos defc, fome- 
 what exemplary were orderd by the Govern- 
 ment, poflibly it might deter Perfons from 
 that Crime. Plutarch Notes it as a fign of a 
 Good and Vertuous Difpolition, that the fear 
 of Infamy and Difhonour works more upon 
 Humane Minds, than the fear of thofe horrible 
 Accidents Death and Torment:. 
 
 Rbodigitius writes thus. Its (aid the Al 
 while Ljfimachus ru! d , began to be infefted '• 30. c. 4. 
 with a certain New and V full kin . 
 
 Difeafe, the man:: 1 Firft 
 
 the 
 
158 An Account of Genii, 
 
 there generally reign'd among them a fierce 
 and burning Fever , when the Seventh Day- 
 was come, an abundance of Blood flow'd from 
 their Noftrils, fome fell into a plentiful Sweat, 
 and this ended the Fever ; but a very Ridicu- 
 lous affed feiz'd the Minds of them all, for 
 they were ftir'd up to Ad Tragedies, and thun- 
 dered out Iambicks with a very loud Voice, but 
 chiefly the Tragedy of Andromeda, writ by Euri- 
 pides, and the words of Verfeus ; the City was 
 fill'd with thefe kinds of weekly Tragedies, 
 the People bawling out thefe and the like kind 
 of Words. O King, thou Love of Gods and Aden! 
 This unufual Delirium held a long while, till the 
 Winter, and a fierce Cold coming, put an end 
 to the Evil It's thought the rife of this Dif- 
 eafe proceeded from this , That at that time 
 Archdaus, a Famous Tragedian, in the midft 
 of the Summer , when the Heats were very 
 great, Aded there Andromeda, whereupon the 
 Abderites contraded the caufe of their Difeafe 
 in the Theater ; and when fas its ufual) the 
 Appearances of what was Acted in that Tra- 
 gedy, were prefented to their Minds, they 
 fell to the faid Tragedy through a Delirium, 
 upon'their Recovery, Andromeda flicking in their 
 Memories, and Verfus with Medufa. 
 
 L. 8. c. 8. As to a Difpofition of the Air in Reference 
 to a Spectre-Sight , Purch.is, in the Second part 
 of his Pilgrim, writes, from a Relation af&tndps 
 journey from Venice to Conft^ntincple, as follows. 
 We lay in a little Bay, and under a Clift, in the 
 Gulf of Calonus, where not one of us but hid his 
 Sleep interrupted by fearful Dreams ; he that 
 rchVi affirming, that he had Cccn the Devif, 
 fo that in a great difinay we put from thefhore 
 
 v abcut midnight ; but whether it proceeded 
 
 from 
 
or Familiar Spirits, 159 
 
 from the Nature of the Vaporous place, or that 
 infetted byiome Spirit, I leave to decide. It's 
 reported of a little Rocky Illand hard by, nam'd 
 formerly c/£x j Sacred to Neptune, that none 
 could Sleep on it, for being troubl'd with Ap- 
 parit, The Gulf belongs to the Ifland 
 
 ,Un> or Lesbos. 
 
 Thus we find what Difpofitions of Mind 
 Men may fall into fundry ways , and how far 
 the Diabolical feifures, relating to pra&ices of 
 Witchcrafts, may be caus'd upon the Minds of 
 Miferable People, being impregnated with 
 Notions of Damons, and the like ; and what 
 Communication of Minds there may ba be- 
 twixt fuch People, will deferve Confederation. 
 
 Hippocrates in his Tra<5t of Virgins Difeafes, (if 
 it be his ) enquires into the Nature and Caufes 
 of fuch Diftempers , as Affli&ed the Milefian 
 Virgins, and confiders the Difeafe call'd Sacred y 
 which he fays is attended with Frights, and 
 Terrors, by which Perfons are Vehemently 
 fcar'd, fo that they grow Delirious- andfome- 
 times by Night, fometimes by Day, and fome- 
 t:mes both Night and Day , they think they 
 fee Damons infeiting them, and that upon thofe 
 Vifions many have hang'd themfelves, though 
 more Women than Men, they being of a wea- 
 ker Difpofition of Mind j and Virgins that are 
 almoft ripe for Marriage, find this about the 
 time of the firft defcent ot their Menfe j,being free 
 from thofe Evils before j but about that time 
 the due Courfe of the Blood being ftopt, it re- 
 turns up to the Heart and Midriff, cauiing an 
 acute Inflammation, and brines an alienation of 
 Mind, with Crys and Terrors j and fometimes, 
 he fays, without Sfeftres y a certain Pleafureof 
 Death f Thing ; 
 
i(5o An Account of Genii, 
 
 as they return to themfelves, he fays, the Wo- 
 men are wont to Confecrate their moft preci- 
 ous Garments, with other things, to Diana, 
 being deceived by the Prophets, who Com- 
 mand them fo to da 
 
 Now though the Caufes aflign'd by Hippocrates, 
 feems plaufible enough for him, as a Phyfiai- 
 an , yet I doubt they will not reach all Cafes, 
 and we muft have recourfe to a Superiour Sci- 
 ence for them. It's known to the Learned, 
 that there has been a Science in the World^call'd 
 ScientiaUmbrarum, which, as to the publick teach- 
 ing of itj has been fupprefs'd upon goodPolitick 
 grcunds, though there are ftill fome Societies 
 of Men, in the World who allow the ftudy of 
 it, and teach it to Perfons of whofe Integrity 
 they are fatisfied ; and as Boefatas fays, of Ma- 
 gick^of which this is apart, Eft tanquam res Sacra, 
 qua no nifii:iris magriis , & peculiari beneficio de 
 etch inftruBis Communicatur , & nil aufi funt ag~ 
 gredi quidam Frincipes in Toliticis , in Sacris, in 
 confibiis fine eorum arbitrio. 
 
 Columella knew there was a Science built on 
 Higher Principles , than what are accountable 
 for in Thyficks y when he faid , concerning the 
 Cure of his Bees. 
 
 Hort.L i oi ^ f lt nu ^ a valet Mediclna repellere peftem, 
 Dardantd 'yeniant artes. 
 
 But if this Plague no Medicine can repel, 
 To Arts Dardanian let US fly. ~— 
 
 The Schntia Vnibrarttm 5 being a Branch of 
 thefe Arts ^ the Ignorance of which pofi 
 may have been the cccaiion of many miftakes 
 • in Judicial proceedings relating to Witchcraft, ■ 
 
 the 
 
or Familiar Spirit*. 161 
 
 the Dif| I Mro,being kn 
 
 able only b\ cience. And though m 
 
 I upon i 
 licy, perhaps, has rather chofen m y 
 
 than to admit the Publick te 
 ence, which might 
 
 to the Publick. But I write 
 thefe tilings only by the by , and as opening. 
 It feems to me , that Mr. Cahf deals forae- 
 what hardly with Mr. M*th*r in this,, that 
 Ml for ! id lent 
 
 him a Paper, arretted by fereral Subfcribqrs, 
 that Margaret Rule, with whom * 
 fent, v. as lifted up to the Ceiling of the Room, 
 and that feveral times, notwithstanding the 
 Endeavours of ftrong Perfons to keep her 
 down, and there held her for a confiderable 
 time $ and that they had much ado to pull her 
 down $ yet Mr. C^/declares his disbelief of it, 
 for this reafon, that then Miracles are not ceas'd • 
 as though a manifeft Experience were to be Co 
 exploded. I have giv'n before two Experien- 
 ces in the like kind , one from Mr. Gla»vi/ 3 
 concerning a Perfon fo lifted up in the Lord 
 Orcr/s Houfe in Ireland ; another from WUrm^ 
 a Perfon well known to have been of no Light 
 belief, who declares that a Woman had been 
 carried up in the Air by Spirits, if himfelflnd 
 not violently with-held her, and kept her 
 down. As to his great Ground , of the CeiTa- 
 tion of Miracles, I well know many Lear. 
 Divines, have been of that Opinion, though I 
 think it no fuch Eflential Point of Faith, tl 
 Chriftianity cannot well confift without it. 
 Dr. . in his Religio Medici y writes thi 
 
 That Miracles are ceas'd, lean 
 
 eny, much lefs define the time 
 M and 
 
1 61 An Jccowtt of Gcnill 
 
 Seff.iS* and period of the Ceflation, And again, There- 
 fore that Miracles have been, I do believe, and 
 that they may yet be wrought by the living, I 
 do not deny, and Dr. Stubbe, in his Account of 
 the Miraculous Cures wrought by Mr. Greatrix 
 writes , according to the Impetuofity of his 
 Spirit , That to fay , Miracles are ceas'd , is a 
 groundlefs Folly , if not a difingenious Impu- 
 dence, in giving the Lye to various Religions : 
 And if Mr. Calef admitted the point of Marga- 
 ret Rule's, being fo lifted up, I cannot fee why 
 this mull be concluded a Miracle , unlefs all 
 things Providence permits the Devil to a£t, and 
 which feem ftrange, (hall be called Miracles. 
 
 And whereas Mr. Calef y fo often urges Mr, 
 Mather , with Mr. Gaules Fourth Head for 
 C nvi&ing a Witch, *riz. That a Witch is one 
 that maligns , and oppugns the Word, Work, 
 or Worfhip of God, and by any Extraordinary 
 figns feeks to feduce any from it ; as appears, 
 Dent. 13. 1, 2. Matth. 24. 24. AEl. 15. 8. 10. 
 2 Tim. 3. 8. which Mr. Calef will have to be 
 the only Head well prov'd in the Scripture for 
 difcovering a Witch , and often challenges 
 Mr. Mather to produce any other ; and fays, 
 That his not bringing plain Scripture Proof, 
 that there is a Covenanting Witch, is a fuffi- 
 cientDemonftration there is none ; it's no con- 
 fequence but there may be fuch a Witch, and 
 that fairly reducable to the Head of Witch- 
 craft mentiond in the Scriptures • for as there 
 are New Difeafes of the Body , which were 
 unknown to the Ancients, fo I know not why 
 t irz may not be NcwDiftempersof the Mind, 
 Crimes being fuch ; and fince Mr. Calef 
 it nds fo much for plain Scripture Proof for 
 what he Credits, he may do well to give us a 
 
 plain 
 
or Familiar Spirit*. 16] 
 
 plain convincing Scripture IV 
 nvn Gloffes) for the 
 
 or of the rime that V- 
 
 Iland^ i 
 
 ry courfc uf Nature >mmandi 
 
 permitting any Good or Evil A 
 ny fuch thing. 
 
 J think it worthy Confidei ition, that in the 
 Account the abovemention'd Mr. 
 of himfelf,and hisAction^ina Letter to the !a:<5 
 Mr. Boyle % Printed in / 
 feemsa ftrange Agreement in lorne Partk 
 with what happend in I : (ita- 
 
 tion ; for as the Perfons there Afflicted, afibori 
 as they lookd on tl at Aihiacd them, 
 
 would fall down in Fits, (o Mr. 
 fbmewhat of the like Nature, relating to him- 
 felf, addreffing himfelf to Air. Boyle, as folio 
 
 'Sir, I hope you will Pardon me, when i 
 € relate to you my own Obfervations y and 
 € what my Experience inclines me to believe, 
 € in faying, that I have met with feveral In- 
 € ftanccs which feernd to me to be PoflefHon, 
 € by Dumb, Deaf, and talking Devils ; and 
 € that to my Apprehenfion, and others prefent, 
 c feveral Evil Spirits, one after the other have 
 c been purfued out of a Woman , and every 
 € one of them has been like toChoak her, wh< n 
 c it came up to her Throat, before i: wenc 
 c forth ; and when the laft was ^onc, (lie w 
 c perfectly well, and fo continued. There have 
 € been others, that have falfn down immediatc- 
 My aflbon as they have feen me, which the 
 c Mayor of liorce/fer , Colonel Birch , Major 
 c Wlldiy and many Hun. rh at Worn ter, 
 
 a1 here in London , and other Places 
 1 I ve-Witneflfes of: Many when they I 
 
 M 2 card 
 
1 64 An Account of Genii, 
 
 he t qrd my Voice, have been tormented in fo 
 ftrange a manner, that no one prefent cotild 
 conceive it lefs than a Poffeffion ; as I will 
 Inftance in one at Tork-houfe, (where Sir John 
 Hinton, Colonel Talbot, and many others were 
 prefent) who had fomewhat within her, which 
 would fwell her Body to that exceffive De- 
 gree, on a fudden, as if it would burft her j 
 and then affoon as I put my Hand on that 
 part of her Body , where it did rife up, it 
 would fly up to her Throat , or fome other 
 place, and caufe her Neck to fwell half fobig 
 again,and then almoft Choak her, then Blind 
 her, and make her Dumb , and Foam , and 
 fometimes fly into her Hand, and fo con- 
 trad and faftn it, that neither Sir John Hinton y 
 or any elfe that did try ("as there were many) 
 could with all their ftrength open one Finger 
 of her hand, nor would it fly his Hand in the 
 leaft, nor any other Perfons there, till I put 
 my Hand on it, or my Glove ; nay, I often- 
 times brought it up into her Tongue, by 
 running my Hand on her Body, on the out- 
 fide of her Cloaths, up to her Throat, which 
 was fwolln in an Inftant as big again , and 
 has been feen plainly to fly from place to 
 place, and at length with great violence of 
 Belching, which did almoft Choak her, and 
 force her Eyes to ftart out of her Head, 
 it went forth, and fo the Woman went a- 
 way well. Whether this were a Natural Di- 
 ftemper let any one Judge, that is either Di? 
 %ine Philofopher , or Vhyfecian. I could In- 
 ftance you in Forty as ftrange, or ftranger ; 
 but I will go no farther then London, and Pla- 
 ces adjoyning, for Inftances of this Nature. 
 
 He 
 
or Familiar Spirits. I £5 
 
 He adds beneath, c That going to the Town 
 € of Copoqucen in Ireland y thci 'oor 
 
 c People that came out of England, foj I 
 c Diftempers they labourd under j and am< 
 'the reft, two that had the Falling-Sickn, 
 c who no fooner faw me , but they fell into 
 € their Fits immediately, and upon putting my 
 c Hands on them, they were reftord to their 
 € Senfes forthwith ; and he purlucd their Pains 
 € from place to place, till they went out of 
 € them. So far Mr. Greatrix. 
 
 Here we find, that as the Pcrfons Afflicted in 
 Ncw-EngUnd , aflbon as they look'd on the Af- 
 fliftors, or fo by them fuppos'd, fell into their 
 Fits, and were reftord to tliemfelves upon the 
 Affli&ors touching them, fo the Diftemper'd 
 Perfons, aflbon as they look'd on Mr Greatrix, 
 fell into their Fits, and upon his touching them 
 were recover'd. 
 
 There was a Book Printed in London, An. 
 1656. intitTd, Enthufiasmm Triumpbattts , writ- 
 ten by one who aflum'd the Name of Philofo- 
 fhilus Parrefiaftes ; near the end of which, we 
 find a Relation of a Perfon, who had a Power 
 of healing by ftroaking, like that of Mr. Grea- 
 trix. The Relation is thus, p. 5-7. It's ve- 
 ry credibly Reported, and 1 think cannot be 
 deny'd, That one by the ftroaking of a Mans 
 Arm , that was dead and ufelefs to him, re- 
 cover^ it to life and ftrength. When I he;i 
 of it, and readfome few Pages of that Mir 
 culous Phylicians writing , my Judgment was > 
 that the Cure was Natural, but that his Blood 
 and Spirits were boil'd to that height, 
 would hazard his Brain , which proved true j 
 for he was ftark mad not very long after, 
 
 M 5 vYj 
 
1 66 An Account of Genii, 
 
 Now, however, this Perfon might have va- 
 lued his Skill in judging of an enfuing mad- 
 riels in fuch Cafes , the effed having followed 
 here according to his guefs; yet we find it will 
 not hold in all Cafes , Mr. Greatru having 
 always livd free from any fuch Sequel. 
 
 To proceed to other Accounts of Perfbns, 
 who have had a Perception of Genii, or Spi- 
 rits not vifible at the fame time to others ; The 
 Famous Torjua'tus TaJJb , Prince of the Italian 
 Tnets, ftrongly afferted his own Experience in 
 that kind. His Life was writ and publiftfd in 
 French, Jn.1692. by D. C. D. D. U. who in his 
 Preface tells us, that in what he has writ, he 
 has followed chiefly the Hiftory given us in 
 Italian , by John Baftifia Manfo, a Neapolitan, 
 Gent, who had been a very Intimate Friend to 
 Tajfo. In his Life, among other things, he ac- 
 quaints uS, that Tajfo was Naturally of that 
 Meivmcholick Temperament, which has always 
 made the ereateft Men, and that this Temper 
 rament being aggravated by many hardships 
 he had undergone, it had made him fometimes 
 beiide himfelf j and that thofe Melancholick 
 Vapours being diffipated, he came again to 
 himfelf, like thofe that return from Fits of the 
 Falling-SiCknefs, his Spirit being free as before. 
 That near his later end he retired from the Ci- 
 ty of Naftes , to his Friend Manfo, ZtBifaccia, 
 a ihiall Town in the Kingdom of Naples, where 
 Manfo had a considerable Eftate ; and pafs'd an 
 Autumn there, in the Divertifements of the 
 
 tfon, as Hunting, vill ting Ladies, and fre- 
 quenting o: rmpanies, &c And here the 
 French Author gives us an Account of Trjjcs Sen- 
 sible Perception of a Genius , as follows. As 
 after thele Amufements he ufually rctir'd to his 
 
cr Familiar Spirits. 1 67 
 
 Chamber, to entertain himfelf there with his 
 Friend Manfij the later had the Opportunity 
 to enquire into one of the moil lingular effc 
 of TjJ/o's Melancholy, of this Hcroick Melan- 
 choly , a> 1 may call it, which rais'd his Spirit, 
 fo far it was from rendring it obfeure 
 which, among the Ancients, would have caus d 
 them to have afcrib'd a Familiar Damon to him, 
 as to Socrates. They were often in an hot dif- 
 3 concerning this Spirit, with which T jfo 
 pretended to have a Communication. I am 
 too much your Friend , find Manfo. to him, 
 one Day, not to let you know what the World 
 thinks of vou concerning this thing, and what 
 
 1 think of it my felf. Is it poflible that being 
 cnlightn'd as you are, you fhould be fall'n into 
 fo great a Weaknefs, as to think you have a Rx- 
 miliar Spirit ; and will you give your Enemies, 
 that Advantage, to be able to prove by your 
 own acknowledgment , what they have pub- 
 lifh'd to the World ? You know they fay you 
 did not publifh your Dialogue of the Mejftnger y as 
 
 2 Fidion, but jqm would have Men believe 
 that the Spirit which you make to fpeak there, 
 wa> a real and true Spirit ; fo that Men have 
 thence drawn this Injurious Confequence, that 
 your Studies have embroil'd your Imagination, 
 fo that there is made in it a confus'd Mixture of 
 the Fidions of the Poets , the Inventions of 
 the Philofophers, and the Do&rine of Religion- 
 I am not Ignorant, anfwer'd Tajjo , of all that 
 is fpread abroad in the World on the Account 
 of my Dialogue : I have taken care divers times 
 to difabufe my Friends, both by Letter , and 
 word of Mouth. I prevented ev'n the Malig- 
 nity of my Enemies , as you know , at thz 
 
 ; I publifti'd my Dialogue. Men could net 
 M 4 
 
1 68 An Account of Genii, 
 
 j?be Ignorant that I compos'd it for the Young 
 [ Prince of Mantua, to whom I would explain, 
 after an agreeable Manner, the Principal My- 
 fleries of the PUtonick Philofophy. It was at 
 Mantua it felf, after my fecond flight from Fer- 
 ram, that I form'd the Idea of it , and I com- 
 mitted it to Paper a little while after my unfor- 
 tunate return. I addrefs'd it to this Prince, 
 and ail Men might have read in the Epiftle 
 Dedicatory, the Pre teftation I there make , that 
 this Dialogue being writ according to the Do- 
 <5trine of the flatonicks, which is not always 
 conformable to reveal'd Truths, Men muft not 
 confound what I expofe there as a Thilofopber, 
 with w! :at I believe as a Chriftian. This Diftin- 
 &ionis by fo much the more reafonable^that at 
 that time nothing extraordinary had happen'd 
 to me , and I lpake not of any Apparition. 
 This can be attefted by all thofe with whom I 
 lodged., or frequented in this Voyage ; and 
 therefore there is no reafon for confounding 
 the Fi&ion of my Dialogue with what has hap- 
 pen d to me fince. I am perfwaded of all you 
 fay to me, reply'd Manfo, but truly I cannot be 
 of what you believe, at prefent, concerning 
 your felf. Will you Imagine to your felf, that 
 you are in Commerce with a Spirit ? And I 
 ask you of what Order is that Spirit ? Shall us 
 place him in the Number of the Rebels,, whom 
 their Pride precipitated into the Abyfs ? Or of 
 the Intelligences who continued firm in Faith, 
 find Submiffion to their Creator ? For there is 
 no mean to take in the true Religion., and we 
 pujft not fall into the Extravagances of tji§ 
 Gnomes and Silfhes, pf the Cabalijts, 
 
 Now 
 
or Familiar Spirits. 1 69 
 
 Now, the Spirit in queftion cannot be a 
 no», you own, that inftead of Infpiring 
 you any thing contrary to Piety and Religi- 
 on, I Q for cities in you the Maxims of 
 Chriftianity j he ftrengthens your Faith by 
 bund Reaionings, and has the Tune re- 
 with you for Sacred Names and Things. 
 Neither can you fay that It's an Anul\ 1 
 tho' you have always led a Regular Lire, and 
 i all Diffolutenefsj tho for fomc Years 
 Lpply'd j tl after a parti- 
 cular manner to the Duties of a True Chri- 
 ftian, you will agree with me that thefe forts 
 ivours are not common; that a Man muft 
 B attained to an high degree of Sancti- 
 ty, and not be far from the Purenefs of Ce~ 
 leftial Spirits to merit a familiar Convcrfe, 
 and bear an Harmony with them. Believe 
 me, there is nothing in all thefe Difcourfes 
 which yon imagine you have with this Spirit. 
 You know better than any Man thefe 
 Symptoms, which the black Humours where- 
 with you are Tormented, caufes in you. Your 
 Vapours are the fourfe of your Vilions, and 
 your felf would not judge otherwife of ano- 
 ther Perfon, to whom a like thing fhould hap- 
 pen ; and you will come to this in your own 
 relped: alfo , if you will make a mature 
 reflection, and apply your felf to blot out, by 
 an effort of Reafon, thefe Imaginations which 
 the violence of your evil effed caufes in you. 
 You may have Reafon, reply'd Tajfo, to think 
 fo of the things that pafs in me; but, as to my 
 felf, who have a fenfible perception of them, 
 lam forced to reafon after another manner. 
 Jf it were true that the Spirit did not fhewi 
 jumfelf to me but in the Violent iUTault of my 
 
17 o An Account of Genii, 
 
 Vapours : If he offer'd to my Imagination 
 but wandring and confus'd Species, with- 
 out Connexion or due Sequel ; if he ufed to 
 me frivolous Reafonings which ended in no- 
 thing ; or if having begun fome *folid Reafo- 
 nings he left it off on a fudden, and left me 
 in darknefs,I fhould believe, with you, that all 
 that paffes, is but Dreams and Fantoms; but 
 it's quite otherwife. This Spirit is a Spirit of 
 Truth and Reafon, and of a Truth fo diftinft, 
 of a Reafon fo fublime, that he raifes me often 
 to Knowledges that are above all my Reafo- 
 nings , tho* they appear to me no lefs 
 clear ; that he teaches me things which in my 
 moll Profound Meditations never came into 
 my Spirit, and which I never heard of any 
 Man , nor read in any Book. This Spirit 
 therefore is fomewhat of Real ; of whatfoever 
 order he be, I hear him and fee him, never- 
 thelefs for its being impoffible for me to com- 
 prehend and define him. Manfo did not yield 
 to thefe Fadis, which TaJJo would have pafs'd 
 for Proofs: he preft him with new Shteftiom, 
 which were not without Anfwers. Since you 
 will not believe me on my Word, faid Taj]b to 
 him, another Day, after having well Difputed, I 
 muft convince you by your own Eyes, that 
 thefe things are not pure Imaginations i and 
 the next Day converfing together, in the fame 
 (Chamber, Manfo perceived that, on a fudeft, 
 he fixt his Eyes towards the Window, and that 
 be Hood, as it were Immovable ; he call'd to 
 him, and jogg'd him many times, but inftead 
 of Anfwering him; See there the Spirit, fays 
 Ttiffo y at laft, that has been f leafed to come and 
 yifit me, and to entertain himfelf with me; 
 look on him, and you will acknowledge the 
 
 Truth 
 
or Familiar Spirits. 171 
 
 Truth of wb.it I f.ij. Manfoy fomcwhat fur- 
 prifed, call hi^ towards the place he 
 
 (hew'd him, and perceived nothing but the 
 Rays of the Sun palling through the Glafs: 
 nor did he fee any thing in all the Chamber, 
 tho' he cart his Eyes round it with curiofity, 
 and he delircd him to fliew him the Spirit, 
 cfa he look'd for in vain, while he heard 
 Tujjh (peak with much Vehcmency. lie de- 
 es in a Letter, which he writ concerning 
 to the Admiral of Naples, that he really 
 dno other Voice but Tajfos own ; but they 
 e fometimes ghteftUns made by him to the 
 pretended Spirit, fometimes Amfweri that he 
 made to the pretended j®u§ftions of the Spirit, 
 and which were conceived in fuch admirable 
 Terms, fo Efficacious, concerning Subjeds fo 
 Elevated, and fo Extraordinary, that he was 
 Ravifh'd with Admiration, and dared not to 
 Interrupt him. He hearken'd therefore Atten- 
 tively, and being quite befide himfelf at this 
 myfterious Converfation, which ended at laft 
 a rccefs of the <Spirit; as he found by the 
 la 11 words of TtiJJb j after which Tajjb turning him- 
 r o him, Well, faid he, are your doubts at laft 
 diflipated- on the contrary, anfwer'd Manfo> I 
 am more Imbroyled than ever ; I have truly 
 rd wonderful things; but you have not 
 (hew\l mc what you promifed me. You have 
 (ten and heard, refunrfd Toffo y perhaps, more 
 
 than -he ftopt here; and Alan fo, who 
 
 could not recover himfelf of his furprife, and 
 had his Head filfd with the Ue.is of this extra- 
 ordinary entertainment, found not himfeif in 
 a condition to prefs him farther. Mean while 
 he ingaged himfelf not to fpeak a word to any 
 Mat) of thefe things he had heard, with a de- 
 
 fign 
 
172 An Account of Genii , 
 
 fign to make them Publick, the/ he fhould 
 have liberty granted him. They had many 
 other conversations concerning this Matter: 
 after which Manfo, owrid he was brought to 
 that pafs, that he knew net what to think or fay, 
 only, that if it were a weaknefs in his Friend 
 to believe thefe Vifions, he much fear'd it 
 would prove Contagious to him, and that he 
 Ihould become at laft, as credulous as himfelf. 
 
 I was willing to fet down this Relation at 
 large, becaufe I think it contains a fufficient 
 Anfwer to what many Learned Friends have 
 faid to my felf, on the like occafion. 
 
 Perhaps it may not be ungrateful to the 
 Reader, if I fubjoyn here the fhort Eloge writ 
 on Taffb, by the Famous Thuanus^ which is 
 as follows. 
 
 Torquatus TaJJo died about the Forty Fifth 
 Year of his Age, a Man of a wonderful and 
 prodigious Wit, who w#s feized with an in- 
 curable Fury in his Youth, when he lived at 
 the Court 01 Ferrara ; and neverthelefs in lucid 
 Intervals he writ many things both in Verfe 
 and Profe, with fo much Judgment, Elegancy, 
 and extream Corrednefs of Style, that he 
 turnd, at length, that Pity, which many 
 Men had conceived for him, into an Amaze- 
 ment • while by that Fury, which in others 
 makes their Minds outragious, or dulls them, 
 after it was over, his Understanding became 
 as it were purified, more ready in Inventing 
 things, more accute in aptly difpofing them 
 1 after they were Invented, and more copious 
 in adorning them with choice of Words, and 
 weight of Sentences; and that which a Man 
 of the foundeft Senfe would fcarce excogitate 
 at his Leifure , with ths greateft Labour and 
 
 Care 
 
or Familiar Spirits, 173 
 
 Care imaginable, he, after a violent agitation of 
 the Mind, fet beiide it felf, naturally perform'd 
 with a wonderful Felicity, fo that he did not 
 feem ftruck with an alienation of Mind, but 
 with a Divine Fury. He that knows not thefe 
 things, which all Men know that have been 
 in Italy , and concerning which himfelf fome- 
 times complains, tho' modeftly, In his Wri- 
 tings ; let him Read his Divine Works, and he 
 muft neceflarily conclude, either that I fpeak 
 of another Man than Tajfo > or that thefe 
 things were written by another Man than 
 Tajfo. 
 
 What (hall we fay of Horace, as to a fenfible 
 perception of Spirits, who feems to defire Po- 
 fterity to believe him, where he fays, 
 
 Bachum in remotis Carmina montibus 
 
 Vidi dccentem y credite pofteri, 
 
 Nymphafque difcentes , & anres C*rm. 1. 2« 
 
 Capripedum fatyrorum acutas °* c ,? ' 
 
 JLvot recenti mens trepidat metu. 
 
 Bacchus in diftant Roch Tve feen 
 
 Teach Charms, and Nymphs to learn of him. 
 
 Believe it, and the priclid up Ears 
 
 Of Goat-feet Satyrs. Oh ! it Scares 
 
 Me ftill to think ont with new Fears. 
 
 And I know not why Horace ( tho' an Epi- 
 curean ) being Enthufiaftically raifed , might 
 not have feen Apparitions, as well as other 
 Men : as when with a Scalded Imagination, 
 he cry's out, 
 
 J^ho me Bacha raptis tut 
 Plenum ? quo nemora, nut quos agor in /pec ^\ m ' & 
 
 rriox wente no: 0/> 
 
1 74 4n Account of Genii, 
 
 Cruqulus has writ a Learned Comment on 
 the former Ode of Horace, which I recommend 
 to the Curious Readers perufal : he there re- 
 fleAs on Lambinus, who, in his Comment on 
 the fame Ode, fays, 
 
 Non Ego 
 
 • Credat Judaus Apella, 
 
 he not having duly examined the Scope of 
 that Divine Poet, in that Ode. 
 
 Having aver'd my own Experience in feeing 
 Gently or Spirits, I fhall conclude this Chapter 
 with what the moll Ingenious Poet fays of 
 himfelf, in the like cafe. 
 
 FaBa canam, fed erunt qui me finxijfe loquantur, 
 NuHdqi mortali numina vifa putuent. 
 
 Eft Deus in nobis agitante calejjimus Mo ; 
 Impetus hie Sacra femina mentis habet, 
 
 Fas mihi pracipue vultus vidiffe Deorum 
 fall. 6* yd <H uta fum vates, vel quia Sacra cano. 
 
 They re Faffs TU Sing, tho fome may fay I feign. 
 And think no Gods were e'ver feen by Man* 
 God Reigns in us, bfs Attings we take Fire 
 Such Salleys, Seeds of Sacred Mind Infpire. 
 Of all Men I may freely Gods behold. 
 Or caufe !m Prophet, or Gods Truths Unfold. 
 
 CHAR 
 
or Familiar Spirits. I? ) 
 
 CHAP. V. 
 
 What perception Men have had of Genii, 
 or Spirits, and their Operations by the 
 Senfe of Hearing. 
 
 T'.raus tells us. That God propofed to 1 -*^ 
 Himfelf, in his way of a&ing with Men, ££ ™ 
 Firlt, to render Himfelf Familiar to them j 
 afterwards, in fuccccding Times, to remit 
 fomewhat of Hi* Familiarity ; at laft to Go- 
 vern Men, not by Himfelf, but by Men. 
 
 The moll familiar way that God has mani- 
 fefted Himfelf to Men, has been by prefenting 
 . Himfelf in an outward appearance, and fpeak- 
 ing to Men in an Humane Shape. He came 
 fomewhat fhort of this, when he was only 
 heard and not fcen. It's Inferior to both 
 when he was neither feen nor heard, but in- 
 finuatcd Himfelf in a Dream, or the Fancy; 
 the loweft degree was when he occupied only 
 the underltanding of Man. 
 
 If we run over, and examine all Gods ma- 
 nifeftations of Himfelf, we fhall find, for the 
 moll part, that to the firft Men God ofteneft 
 prefented himfelf in an outward humane Form: 
 Afterwards, That with later Men he had Dif- 
 courfes, hiding his external Form. Third 
 That he was neither feen in a pcrfbnal 
 nor his Voice perceiv'd, but he accomplifn'd 
 many things in Dreams. Tint he en- 
 
 lightcn'd the Mind ; yet it mult no be thought 
 
\y6 An Account of Genii, 
 
 that God fo nicely obferv'd this Rule, that 
 he never pafs'd it by ; for when he has appeared 
 in an outward Form, he has often alfo been 
 heard, often appeared in Dreams, often en- 
 lighten d the Underftanding. Again, in later 
 Times alfo, fometimes He has been feen, forne- 
 times heard; but I relate what has happen'd 
 for the moll part. 
 
 The Minds of Men being at length pra&is'd, 
 He afforded them hisPrefence, partly by Oracles , 
 which he gave Viva Voce ; partly the Under- 
 Handing being enlightend by Himfelf, and 
 the Miniftry of Angels, He, in a manner, with- 
 drew Himfelf, and govern d Men by Men, 
 as His Deputies ; and left them, in a manner, 
 to themfelves, as He now Governs them. So 
 far Thyraus. 
 
 I have premitted this from Thyrsus, to give 
 a general Notion of the Manifeftations of God, 
 and the Intelle&ual World to Man : This Do- 
 ctrine being ftrongly back'd by the Scriptures, 
 and delivered down to us from all Ages ; as 
 likewife that Genii, Spirits, Angels, and Damons, 
 have manifefted themfelves to Man after the 
 like manners. 
 jppar.Dci, Now Thyrsus tells us farther, That as thefe 
 vifib. c. 2. Manifeftations differ in excellency according 
 to the dignity of the Powers they are made to; 
 and each Power has its Dignity, according as 
 it is abftra&ed from Matter ; fo the Sight, in 
 this regard, exceeding the Hearing j the Ima- 
 gination, the Sight ; the Underftanding, the 
 Imagination ; the moft excellent Manifeftati- 
 on will be the Intellectual, next the Imaginary, 
 then the Viiible, and, in the laft place, the 
 Vocal. 
 
 As 
 
or familiar Spirit*. 1 77 
 
 As I pretend to coniklcr chiefly theft r 
 laft ways, and have already giv'n Accounts in 
 
 reference tO the Senfe of Seeing, 1 lhall Ik 
 Inftances of what perception Men h ive had of 
 GtmH y or Spirits by the S$nfc $f Hearings the ma- 
 
 nifeflation ofSocratts's Genu* : icioiTd, 
 
 being by a Voice, and many having heard 
 
 ftrange \ oices or Noifes, who have ne^ 
 
 any thing. And as to thefe \ oites or Noifes 
 
 heard, we muft conlider them in a two- fold 
 
 refped : Either only the Perfon concernd 
 
 hears them, and not others prcfent at the f: 
 
 time, (as it was the Cafe of Socrates; I or they 
 
 are heard by all Perfons prcfent. I (hall th£i 
 
 fore firft give a few Instances of the latter, and 
 
 then of the others : only noting by the bv, 
 
 what Wicnu fays of thefe Voices or Noifes, vn. De Pr * r * . 
 
 € Spirits appear fometimes inviiibly, ib thut^*™' ' 7# 
 
 < only a Sound, or Voice, or Noile is percciv'd 
 
 c by Men, viz. a Stroke, or Knocking, or 
 
 * Whiffling, or Sneezing, or Groaning, or 
 
 € Lamenting, or clapping of the Hands, to 
 
 € make Men attent to Enquire, or Anfwer. 
 
 So far Www. 
 
 In Luther s Colloquii Menfalia, &C. fet forth To ™' »• f- 
 in Latin at Francfort, An. i)~?l> it being a dif- itS t*& ri '<> 
 ferent Colle&ion from that of Aarifiber, which 
 is tranflated from the High-Dutch into Englsjb, 
 we have the following Relation. 
 
 c It happen d in Prujfu, that as a certain Boy 
 € was Born, there prefently came to him a Gt- 
 c mm, or what you pleafe to call it (for I leave 
 \ it to Mens Judgments) who had fo faithful x 
 € care of the Infant, tha; there was no need ei- 
 c ther of Mother or Servant ; and as he grew 
 c up he had a like care of him : He went tp 
 € School with him, but fo that he could never 
 
 N 'be 
 
378 An Account of Genii, 
 
 c be feen, either by himfelf , or any other, in 
 c all his Life. Afterwards, he travelled into 
 c Italy, he accompanyed him, and whenfoever 
 c any Evil was like to happen to him, either 
 c on the Road, or in the Inn , he was percei- 
 ' ved to foretel it by fome touch or ftroke ; he 
 c drew off his Boots as a Servant; if he turn d his 
 6 Journey another way,he continued with him, 
 c having the fame care of him in foretelling 
 
 * Evil ; at length he was made a Canon, and as, 
 c on a time, he was fitting, and feafting with 
 c his Friends , in much Jolity , a vehement 
 c Stroke was ftruck on a fudden, on the Table, 
 c (6 that they were all terrified ; prefently the 
 c C^non faid to his Friends, be not afraid, fome 
 c great Evil hangs over my Head ; the next 
 c Day he fell into a Fever , and the Fit con- 
 
 * tinued on him for three whole Days , till 
 c he died Miferably. 
 
 V*mm. The Second Inftance, I fliall give, is from 
 s - lc * 2 * Bod In, which though it has been Printed in 
 Englijl) already, yet it relating to the Point I 
 am treating of, and containing many perti- 
 nent Inftances , I have thought fit to infert it 
 here. He writes therefore as follows j c I can 
 c affure you, a Perfon now living has told me, 
 c he had a Spirit Daily attending him, and that 
 c he began to have knowledge of him, about the 
 c 37th Year of his Age, though he believ'd he 
 c had accompanyed him all his life by pre- 
 c ceding Dreams and Vifions he had to keep 
 c him from Vices and Inconvenicies ; but 
 c he never fenfibly perceived him , as he had 
 c done fince his 57th Year ; which happend 
 c to him, he fays , having for a Year before 
 ' continually pray'd to God heartily, Morning 
 € and Evening, that he would pleafe to fend 
 
 ' him 
 
 
or FdmHU \t<. 
 
 'him a Good Angel, to g: 
 
 c on 
 
 c very Enftn 
 
 1 times for bin) to 
 
 c times another, fom 
 
 c from 1 fometim 
 
 c one Difficulty , fometi 
 
 c this not only concerning 1 
 
 'wife Humane thi; 
 
 .m'd to hear a Voice or 
 f faying to him , j 
 
 ' Morning, about Three 
 
 c the Spirit knock'd ar . 
 
 c fometimes, and open'd his Door, ' 
 
 c Body ; an Morning the Spiri 
 
 c nued, and if he did not rile he knock' i 
 
 c and kept him waking till he role, then he 
 
 c gan to be afraid; thinking itfome Evil Spirit, 
 
 c as he faid ; and the continued to Pray 
 
 c to God, without failing a Day, that hewoiild 
 
 c fend him a Good Angel , and c 
 
 c Pfilws y which he could fay in a 
 
 c by heart, and then the Spirit ma 
 
 c known to him, as he was awake, ftriking 
 
 c foftly the firft Day, fo that he fenfibly | 
 
 c ceiv'd many ftrokes on a Glafs \ 
 
 c very much amaz'd him; and two Days a 
 
 c having a Friend of his, the King's Sec 
 
 c who is itill living, dining with him, I 
 
 c cretary heard the Spirit ftrike after th 
 
 c ner, on a little Stool (landing by hi 
 
 c upon he begun to look Red, and to fear, but 
 
 c he faid to him, be not atrai 
 
 c however, to give him an afturance 
 
 ' to him the Truth of the Fa& ; now^ he 
 
 • affur'd me , t 
 
 N z ; Ac . 
 
i 8o An Account of Genii, 
 
 c Accompany ed him, giving him a fenfible fign, 
 
 * as touching him fometimes by the right Ear, 
 c if he did fomewhat that was not Good j and 
 c by his left Ear if he did Well ; and if any one 
 c came to deceive and furprife him, he prefent- 
 € Iy perceiv d the fign at his right Ear j and if 
 1 it were fome good Man , and came for his 
 c Good , he perceiv'd alfo the fign at his left 
 ' Ear ; and if he were about to Eat or Drink 
 f any thing that was Evil, he perceiv'd the fign ; 
 c if he doubted of doing or undertaking fome- 
 f thing f the fignal happen'd to him. If he 
 c thought of fome Evil things and was at a 
 € ftand 5 he prefently perceiv'd the fign to put 
 c him off from it : Sometimes when he began 
 r to Praife God, with fome Tfelm y or to fpeak 
 c of his Wonders, he found himfelffeized with 
 c a certain Spiritual force 3 which gave him 
 c Courage, And for him to difcern a Dream 
 c by Infpiration from thofe idle Fancies that 
 
 * happen , when a Perfon is indifpos'd , or 
 c troubled in Mind, he was awak'd by the Spi- 
 c rit about Two, or Three of the Clock in the 
 c Morning, and falling afleep a little after, he 
 c had true Dreams of what he ought to do, or 
 c believe, or of doubts he had, or of what 
 c would happen to him ; fo that fince that 
 c time, he lays, there is fcarce a thing that 
 c has happenq to him, but he has had an Ad- 
 c vertifement of it ; nor a doubt of things that 
 c he ought to believe, but he has had it refolv'd, 
 c he duly Praying to God to teach him his Will, 
 c Law, and Truth ; and as for his Comport- 
 i ment otherwiie, he was of a Joyous Difpoii- 
 
 * tion enough, in all his Aliens, and of a Gay 
 
 * Spirit, alledging to this purpofe that Paflage 
 
 * t f the Scripture, which fays, I fair the Court- 
 
 1 tenancts 
 
or Fatfiitiar Spirits, 181 
 
 tenanecs of the Angel I C # d in 
 
 Coropai me i^vil wor . 
 
 fom 
 
 adrertfz'd in p. if be r I k 
 
 char t Good, the Spirit ftruck on tl 
 
 Book to make him leave off ^ and he was ai- 
 
 foon directed , if he did any tiling againft h 
 Health, and was carefully guarded in his 
 
 In fhort, he has told me fo many 
 Particulars, that it would be endlefs to relate 
 them all; but above all^he wa$adyertis'd to rile 
 in tl nd commonly about lour 
 
 of the Clock , and lavs, he heard a Voice in 
 hisfleep which laid., Who is it th.it will riftfirjt 
 to fcrve God ? He fays alfo, he was often adver- 
 tised to give Alms,and the more Alms he gave, 
 the more he found his Affairs to profper ; and 
 as his Enemies had refolved to kill him, know- 
 ing that he was to go by Water, he had £ 
 Vilion in his Dream,, that his Father brought 
 him two Hories,one Rcd,and the other White • 
 which made him fend to hire twoHorfes, and 
 his Man brought him two Horfes , one Red, 
 and the other White, he having net told him 
 of what Colour he would have them. I ask'd 
 him, why he ipoke not openly to die Spirit ; 
 he anfwer'd me, that he once pray'd him to 
 fpeak to him, but prelently die Spirit ftruck 
 with violence againft the Door, as though ic 
 had been with an Hammer j giving him to 
 Underftand,that he tookno Pleafurein it,and 
 often he put him bv of reading and writing, 
 that he might give reft to his Mind, and Me- 
 ditate ylone, he hearing often a very fubtle 
 and inarticulate Voice. 1 ask'd him if he had 
 never iccn the Spirit in a Form, he told me, 
 he had never fee:} any thing waking unicu 
 N a ?ll 
 
i 8 a An Account of Genii, 
 
 c it were a fort of a Light, in a round Form, 
 c and very clear. I omit fome other Immate- 
 rial Particulars concerning this Perfonin Be- 
 din , who concludes his Relation of him thus* 
 c I was willing to relate what I have known 
 c from fach a Pei fon, to let Men undeftand,, 
 c that an Aflbciation withEvil Spirits ought not 
 c to be look'd upon as ftrange , if Angels, and 
 c Good Spirits have fuch a Society and Intelli- 
 f gence with Men. But as for what he fays, 
 c that the Good Angel touch'd his Ear, this is 
 * well noted in the Book of J oh, chap. 33. and 
 c in Ifaiah, chap. 50. where he fays, Dominus 
 c veUicarit mihi aurem diluculo ; and Job fays it 
 c better yet, difcovering to underftanding Men 
 c the Secret, by which God by little and little 
 c makes himfelf fenfibly known ; and as for 
 c wtiat he fays , he heard ftriking with an 
 f Hammer, we read it was the firft Mark of the 
 c Prophets, for in the Book of Judges , it's faid 
 c of Manoa* that the Angel of God began to 
 c knock before him, as Rabbi David fays, where 
 f the Hebrew word, Lefaghamo y fignifies to knock, 
 c and to found, ring or ting , from the word 
 € Verb :?nc?7, which fignines a little Bell, or Ta- 
 c hrette, &c. So far 'Bodin. 
 
 Mr. fiaxter, in his Hifioricd Dlfcourfe of Jp- 
 tan:h?is >md IVitches, writes thus. There is now 
 in London an Underftanding , Sober , Pious 
 Alan, oft one of my Hearers, who has an 'El- 
 der Brother, a Gentleman of confiderable 
 Rank, who having formerly feem'd Pious, of 
 late Years does- often fall into the Sin of Drun- 
 kennefs • he often Lodges long together here 
 in his Brother's Houfe ; and whenfoever 
 \vc is Drunk , and has (lept himfelf Sober, 
 ipmejdiing Knocks at his Bed's Head, as if one 
 
 knocked 
 
or Familiar Spirits. 1 8 ; 
 
 knock'd on a Wainfcot ; When they remove his 
 Bed, it follows him : Betid. 
 on othej IV all die Hi 
 
 heaj . have often watch'd him, and I. 
 
 his Hands, left he ftiould do ithimfelf: 
 Brother Ins often told it mc, and brought Ms 
 Wife , a dii erect Woman , to atteft it ; who 
 , that as fhe watch'd him, Ave 
 has iccn his Miooes under the Bed taken up, 
 and nothing vifible touch them. They brought 
 the Man himfelf to mc,and when we ask'd him, 
 how he dare >in again , after fuch a warning, 
 he has no Excule : but being Perfons of Qua- 
 lity . for fome fpecial Reafon of Worldly In- 
 tercity 1 muft not Name him. Two things 
 are Remarkable in this Inftance. i. What a 
 Powerful thing Temptation and Flefhly Con- 
 cupifcence is , and what an harden'd Heart 
 Sin brings Men to ; if one rofe from the Dead 
 to warn fuch Sinners, it would not of it felf 
 perfwade them. 
 
 2. It Pofes me to think what kind of Spi- 
 rit this is, that has fuch a care of this Man's 
 Soul , which makes me hope he will recover. 
 Do good Spirits dwell fo near us ? or, Are they 
 fent on fuch Meflages ? or, Is it his Guard 
 Angtlt or, Is it the Soul of fome Dead Friend ? 
 that fuffers , and yet retaining Love to hini > 
 as Dives to his Brethren, would have him la- 
 ved ? God yet keeps fuch things from us in the 
 Dark. The fame Author, in his faid Book has 
 inferted a Relation fent him by a Gentleman 
 in a Letter, concerning ftrange Noiles, as fol- 
 lows. 
 
 c Mr. HdrliLndtn, who liv'd at Coin Tricry in 
 
 c Ejjix (where I often was, his Son being my 
 
 * Pupil) formerly the Houlc of the Earls of O.v- 
 
 M 4. 7*ri; 
 
184 An Account of Genii , 
 
 € ford j off from the Houfe was aTomb-Houfe, 
 'with a Chamber over it ; his Butler, Robert 
 c Crcwy and William his Coachman, us'd to lie 
 c in that Room ; at two of the Clock in the 
 € Morning there was always the found of a 
 c great Bell tolling ; they affirming it fo , Mr. 
 ' Harlaktnden flept in the Evening , fo as to be 
 c awak'd at one of the Clock , and lay betwixt 
 c h's two Servants to fatisfie himfelf j at two of 
 € the Clock comes the ufual found of a great 
 c Bell tolling, which put him into a fright and 
 € fweat, fo as he jog'd his Servants ; who a- 
 € waking, faid, Hark ! Tom is at his Sport. It 
 c rcviv i d him to hear them fpeak. Upon a 
 € particular occafion , Mr. Thomas Shepherd 
 c (who afterwards went to New-England) with 
 € fome other Minifters, and good People, fpent 
 c a Night in Prayer , and had fome refped to 
 € the place, ferving God, to caft out the Devil ; 
 c and from that time , never was any fiich 
 c Noile heard in the Chamber. This I had 
 c from Mr. Harlaiendcn sow A Mouth; and his 
 c Servants, ear Witneffes, when I was upon the 
 c place. So far this Account. 
 
 Another Relation in this kind , I have fent 
 me in a Letter by an Ingenious and Learned 
 Clergy-Man of Wilttyire, who had given me 
 the Relation before, by word of Mouth. It 
 is as follows. 
 
 * Near Eighty Years fince, in the Parifh of 
 c IVihot (which is by the De<viz,es) in the Vi- 
 c car s-Houfe there, was heard for a coniidera- 
 c ble timeuhe found of a Bell conftantly tolling 
 c every Night ; the occafion was this j a De- 
 c bauch'd Perfon who Iiv'd in the Parifh, came 
 ? one Night very late, and demanded the Keys 
 r cf the Church of the Vicar, that he might 
 
 ring 
 
or Familiar Spirits. 185 
 
 ring a Peal , which the Vicar refus'd to let 
 c him have , alledging the unfcaibnablcneis of 
 f the time, and that he fhould by granting his 
 4 dtfires , give a diilurbancc to Sir George 
 c IVroughron, and his Family, whole Houfe ad- 
 c joynd to the Church-Yard. Upon this re- 
 c fatal the Fellow went away in a Ragc,threat- 
 c ning to be reveng'd of the Vicar, and going 
 c ibmetimc after to the Vtvizts J met with one 
 ntle y or Cantlow, a Perfon noted in thofe 
 c Davs for a Wizard; and he tells him how the 
 € Vicar had feiVd him , and begs his help to be 
 c even with him. The reply Cantel made him 
 c was this ; Does he not Love Ringing ? He 
 c (hall have enough of it: And from that time, 
 c a Bell began to toll in his Houfe , and contU 
 c nued fo to do tiWCantels Death,who confefs'd, 
 c at Fifrcrton Coal , in Sarum, (where he was 
 c confin d by King James during his life) that 
 v, c he caus'd that found, and that it fhould be 
 < heard in that place during his Life. The thing 
 € was fo Notorious, that Perfons came from all 
 c Parts to hear it*: And King James fent aGen- 
 c tleman from London 3 on purpofe to give him 
 v fatisfa&ion concerning the truth of the Re- 
 € port. This Relation I had from Francis 
 Wrought on Efq; Sir Georges Son, who liv'd more 
 than Ninety Years; henever heard the found of 
 the Bell, being abroad at School, but he has heard 
 it averr'd to be true, by all the Neighbours of 
 repute ; and particularly often by his Father, 
 who was at no fmall Expence in Entertaining 
 Strangers, whofe curiofity led them thither. I 
 have only this Circumftance to add, That the 
 found was heard only by thofe who were in the 
 I loufe, nay, if any one put his Head out of 
 the Window , he could not hear the found, 
 
 rich, 
 
1 8 6 An Account of Genii, 
 
 which yet they at the fame time did , who 
 were in the Room. 
 
 The Gentleman's Name who fent me this 
 Relation, is Wroughton , and is of Sir Georges 
 Family. 
 
 Beda , treating of the Seven Wonders of the 
 World, tells us , That in the Capital at Rome, 
 there were Statues fet up for all the Pro- 
 vinces Conquered by the Romans, or Images of 
 their Gods ; and that on the Breafts of the Sta- 
 tues the Names of the Nations were written, 
 and little Bells were hung about their Necks, 
 and Priefts were appointed to attend there Suc- 
 ceflively Day and Night , to guard thofe Sta- 
 tues, and to obferve them with great Attenti- 
 on, whether any of them mov'd , and caused 
 the little Bell to ring , by which they knew 
 what Nation was about to rebel againft the Ro- 
 mans ; of which the Priefts gave the Roman 
 Princes Notice , who prefently provided for 
 things accordingly. 
 
 Angelas Rocca, L de Campan. c. 6. tells US of 
 mam- Bells , that were wont to found before 
 Perions Deaths of their own accord. Accounts 
 of the like Nature having been given us by o- 
 ther Writers : And Monfieur de L'Ancre, in his 
 Book intitl'd, Of the Inconftancy of Damons, and 
 evil Spirits, tells us, That in the Town of Bour- 
 
 tftfj there was an honeftOwwi of a Church, 
 who had his Houfe for fome time troubled with 
 Spirits, and that among other things, there 
 was heard almoft every Night a kind of Mu- 
 fick, like that of an Ejpinette, fet with certain 
 link Bells , fo Pleafant , that this partly took 
 from him the fear and apprehenfion of the Spi- 
 rits. 
 
 K;rchcr P in his Obeli/cm ?amphilms y p. 5^4. tells 
 
or Familiar Spirits. 187 
 
 us, The vCgfttUus thought, that by the found 
 of the Siftrum , their Pi re varioufly in- 
 
 fpird for performing Works of Divination, 
 which Jami u explain. , fiyi n g> c Va- 
 
 c rious kinds of Motions in the World, anfwer 
 c to various Orders of the Gods , and certain 
 c kinds to certain of them; now from thefe va- 
 c rious Melodies flow , which likewifc agree, 
 c each by their Motions, to ceitain Gods in Or- 
 f der, tne Principles of thofe Motions. Thefe 
 
 y where, beftow their Gifts chiefly 
 fe that belong to them, are chiefly pre- 
 
 inds and Melodies that chiefly agree 
 
 c to them , and infinuating thcmfelvcs into our 
 
 c Spirits affeded with them , they poffefs the 
 
 ' in , and prefently wholly Work in him by 
 
 c their Eflence and Power. 
 
 I fhall conclude this Chapter , with a Rela- 
 tion fomewhat in this kind from m j tho' 
 how far Spirits may be concern d in the Mat- 
 ter, I fhall not determine. 
 
 He begins the Sixth Book of his Arcbidoxt^ 
 thus. No Mafl can deny but Compofitions of 
 Metals, may Work wonderful things in Super- 
 naturals, which ma\ ^de good by many 
 
 Proofs, as I lhall clear 1 beneath; forif 
 
 you Compound all the S 
 Order and tit time, and 1 
 as it were into one Mafs, you will have fuch a 
 Metal, in which all die 
 Planets r ; yon ind 
 
 all thefe Virtues in that on :h w 
 
 call Eleftrum. And b* f 
 muft know that 
 pounded of the Seven V. 
 evil Spirit ;i our F. : 
 
 on C ;is, and 
 
1 8 8 An Account of Genii $ 
 
 Planets are ftor'd up. Therefore the Ancient 
 Terjian Magi, and the Chaldeans found out and 
 performed many things by its means. I cannot 
 here conceal a very great Miracle, which I 
 law wrought by iSpanifi Nercromancer, who had 
 a Bell not exceeding two Pounds Weight, 
 which, as often as he rung, he could caufe to 
 appear about him many Spirits and Speffres of 
 various Kinds -> for when he pleas'd, he drew 
 fome Words and Characters on the inward fur- 
 face of the Bell, and afterwards, if he rung it, 
 a Spirit prefently appear'd in any Form h<? 
 would have him: By the found alfo of the faid 
 Bell he could draw to him alfo, or drive from 
 him many other Vifions and Spirits , and even 
 Men and Beafts ; as I faw with my Eyes many 
 of thefe things done by him : But as often as 
 he would undertake fome New thing, fo often 
 he renewed his Words and Chara&ers ; but he 
 would not reveal to me the Secret of thefe 
 Words and Characters j though deeply confi- 
 dering the thing my felf, I, at length, cafually 
 found it ; which I fhall not here difclofe : but 
 I plainly enough obferv'd, there was more Im- 
 portance in the Bell than in the Words, for the 
 Bell was certainly made of our Ek&trum. So 
 far Paracelfus. 
 
 I may here note, That fome Perfons have 
 told my felf, that they have feen a conftellated 
 Plate here in London , made of fuch Eiettrum, 
 which, if put under a Man s Pillow at Night, 
 will make him hear Heavenly Mulick. 
 
 CHAR 
 
or Familiar Spirits, 1 8p 
 
 CHAP. VI. 
 
 What perception fome Terfons have had of 
 Genii, or Spirits, and their Operations 
 hy the Scnfe of Hearing, when others 
 prejent haVe heard nothing. 
 
 THO' as LuJovkus Vlves fays, Good and LMAnim. 
 Evil Spirits have certain A&ions unknown c - ' f Ci C n * 
 to us, as Men have among themfelves, which lnttr% 
 Brutes underftand not ; for as Men move each 
 others Fancies and Minds by Words , Nods, 
 Geftures, Letters, or Signs which furpafs the 
 Knowledge of Brutes ; fo Spiritual Effences 
 may agitate our Fancy by fome A&ion, pro- 
 per, and known only to themfelves , the Ima- 
 ginative faculty firfi mov'd • yet we do not 
 afcribe all ftrange things wrought by the Fan- 
 cy, to the Operation of Spirits ; for as the 
 fame Author lays, fome by the meer Action 
 of the Fancy , feem to have got themfelves 
 ported in a ftate of great Happinefs, as we find 
 of him in Horace. 
 
 f uit baud Ignobills Argis y 
 J^ui fe credebat miros audire Tragadosy 
 In "vacuo Latns fejjcr flauforq, Tbeatro : 
 ra dum way fewaret munia reilo 
 Afore : bonus fane vie mm y ambailis bofpesy 
 ComU in vxorem : fojjet j«i Ignofare Jtrviiy 
 
 Et 
 
tpo An Account of Genii, 
 
 Et figno lafo non infanire Lagena : 
 "Pojjet qui rupem & puteum 'vitare patent cm. 
 Hie ubi cognatoYum opibus, curifque refetlus, 
 Expulit helleboro morbum, bilemque. meraco, 
 Et redit ad <fefe, pol, me occidifiis amici 
 Non fervafiis , ait, cut fie extort a voluptas, 
 Et demptuspervim mentis gratijjimus error. 
 Nimirumfapere eft abjeclis utile nugis, 
 Eptfl. 1.2* Et tempeflmum pueris concedere ludum. 
 
 1 a Gentleman of Greece 
 
 Thought he heard Abated wondrous Tragedies 
 And fate and clapt them at an open Stage, 
 In all things elje comporting him as J age I 
 Good Neighbour truly, hofpitable Friend, 
 Kind to his Wife, if Servants did offend 
 Would eafily Tar don, not ote ftirrdto Wrath, 
 Could Jhun a Rock and Precipice in his Path j 
 This Man by charge and care of Friends being cur d, 
 His Senfe with Helebore and good Wine refiord, 
 When come t himfelf, cry d, Friends, you <ve kill' d 
 
 (] m* outright, 
 Not faved me, thus extorting my delight. 
 And robbing m of my minds dclufive Joys; 
 It s good to pleafe us thus with abjeB toys, 
 And in fit time to allow their f port to Boys. 
 
 This Inftance we find relates to the Senfe of 
 
 Hearing, {Horace faying he heard A&ors) when 
 
 only .thcSPerfon concern d Hears, though we 
 
 may probably judge he faw the A&ors, as well 
 
 LJeSymt.^ heard thehi. So Galen tells us, of a certain 
 
 dlff. c. 3. ' Phyfician, nam'd Theophilus, who being ill of a 
 
 Fever, heard Mufical Inftruments continually 
 
 playing in his Chamber, and being recovered 
 
 Cent, 7. perlifted {till* to affirm the thing real. So Bar- 
 
 Hijl.9^ tholin tells us, of a Student of a Melancholick 
 
 Complexion^ 
 
or Familiar Spirits. 1 9 i 
 
 Complexion, and diftra&ed with Grief for the 
 Death of a Sifter, who faid he heard a Celcitial 
 kind of Mulick. 
 
 We know its faid of Vythngor.u and Apollo- 
 yiius T)>mxj* y That they heard the Harmony of 
 the , v , which tho' fome interpret other- 
 
 wife, I know not why it may not be thought, 
 they heard fome Celcltial 1 larmony ; this having 
 hapned to feveral Pei fons befide themfelvcs. An 
 Ancient contemplative Gent, now living in 
 Ixndon, has told me, That for Forty Years pad 
 he had never retired to Contemplation , as he 
 daily did, but he heard an Heavenly Mufick : 
 And I know many others who have often heard 
 the fame, as I muft declare I have often heard 
 it my felf , tho 7 other Perfons prefent with us 
 at the fame time, hear it not, as we do. 
 
 Delrio and Torreblavca write, That theHearing Difq. mug. 
 being vitiated, is wont to deceive tis, as it '• 2. v c ft- 
 happens in Perfons troubled with the Morbus V'j^ll u 
 Imdginoftts ; of which Diftemper Learned Men ^f. c ,^ 
 make two kinds, one more commonly calfd 
 a Frenfy , when Phantafms are reprefented to 
 the Mind in <v\fibU Species : Concerning which 
 kind you may coufult Cornelius Celftts, and CU- 
 lim Aurelianus, and this belongs to the depra- 
 vation of the Fancy : the other kind is called 
 Corybantiafwus , which takes Sleep from the 
 Sight, and vitiates the Ears, whereby Men 
 feem to hear Ringings and Sounds. 
 
 Concerning this Difeafe Sca/iger writes thus. ^ ; , 
 Corybamiaf?nits is a Difeafe of the Imagination, In ( 
 which fuperftitious Antiquity believd to be 
 fent by the Corybantes. It feem d to the Per! 
 affected with it, that their Ears were alw 
 filled with a Noife of Mufick and Singing: 
 thofe who labour under this Dillail are u 
 
 with 
 
192 An Account of Genii, 
 
 with Watchings, or want of Sleep, or at leaft 
 with a light Sleep, having their Eyes open; 
 for they have always their Minds intent on 
 Images j whence thofe that Sleep with their 
 Eyes open were faid to a& like the Corybantes, 
 fuch having no found Sleep, by reafon of 
 Images and Sounds. So Varro in Vrometheo Satyr, 
 
 Levifomna mens fonorinas Imagines 
 Affatur, non umbrantur fomno pupiUa, 
 
 To this relates that Paffage of Plautus, in 
 fome Comedy of his, the name of which is 
 Hill in queftion. 
 
 Mecum habet Vatagus as morbus. 
 L. $.c. 19* Which paffage, in the Notes fet forth by 
 Gronovius on Macrobius is referr d to the Cory- 
 banteS) or Priefts of Cybele. Vatagus denoting 
 the fhaking of their Heads, *s£s the confus'd 
 found of Brafs. Whence is that of the Poet. 
 
 Nee te progenitum Cybeleius are fonoro 
 Luftravit Corybas ■ » «— — — 
 
 The Difeafe it felf is called Corybantiafmus. 
 l. 1. in To this Claudian feems to have alluded. 
 
 Ruff. 
 
 Impatienfq; ful Morbus 
 
 And Lucretius , 
 
 Solllcita fonro plenaque fonoribus aures. 
 
 The word Vatagus comes from t*7*«», cum 
 Strepitu palpito y Item Percutio,ferio: For when the 
 Corybantes were raifed in a Fury, they fhak'd 
 their Heads , Dancd, and run againft each 
 
 othr 
 
or familiar Spirits. 193 
 
 each other, (fail Buckle: 
 
 p not: without a 
 Rhythmical 
 from which Mount j 
 
 call 
 
 :ho' the :ch a Difeal 
 
 Mufical Sounds in theEar,this cajunot 
 be impq , AvoUonins y or the Gen- 
 
 tleman [before >nea, and others ^ they 
 
 not being trotiW nt of Sleep, orfliort 
 
 difturbed Sleep, nor Sleeping with 
 open, which are let forth as Symptoms of i 
 
 To proceed to give an account of a pc 
 ception of other Sounds by the Hearir 
 which by fome are imputed to Spirits, by 
 others to other Caufes, we find among the 
 fuperftitious obfervations of the Gentiles , if 
 any Perfon had a Ringing in his Ears, it was 
 taken as an Omen; and as Pliny fays, it wasi. :-. 
 ufual for Perfons abfent to perceive that others 
 were talking of them, by a Ringing in the 
 Ear : and to this purpofe there is an Elegant 
 Latin Etngram , writ by a very ancient Poet, 
 and firii made publick by Jofefh Scaliiger, as 
 he fays, in his Notes oh Aufomus c. i<s, 
 
 Garrula quid tot is refonas mibi notlibus amis ? 
 
 Nefcio ij u cm dlcttnt nunc meminijfe met. 
 Hie quis Jit, qitxrisy refenant tibi noilibits cu> 
 
 Et refomen! totis ; Delia te loquitur. 
 Non dubie loquitur me Delia : mollior r.ura 
 
 Vcnit : & txili murmure dulct: [remit. 
 De fecreta filentia nod is 
 
 Summijjjy ac tenuir; 
 
 1 night my frattin^ . fay 
 
 I know not w '0 i 7 v cf me, 
 
 o 
 
194 ^ n Account of Genii, 
 
 Would you know who ? your ear all night does found, 
 All night : It's Delia'* Voice there does rebound* 
 It s furely Delia talks of me, a noife 
 Comes foft and gently, with fweet murmuring voice, 
 Evn as my Delia with foft voice delights 
 To break the fecret Silence of the Nights. 
 
 Var. bift. ^nd as y£fc an t ells us , Pythagoras thought 
 
 * 4 ' Ctl7 ' fomewhat Divine lay hid in thefe Ringings, 
 
 he faying, the found which very often happens 
 
 in the Ears, is the Voice of the Gods, or Da- 
 
 mons. 
 
 As for the way that Men perceive thefe 
 
 Sett.Anhq s )0un( j s an( J Voices, Rhodiginus tells US, that 
 
 -2 ' * 'Socrates perceived his Spirit by Senfe, not by 
 
 the Senfe of his Body, but, as the Thtonicks 
 
 were fully perfwaded,by the Senfe of the jEthe- 
 
 aftreal Body lying hid within us ; after which 
 
 way alfo Aw&nn* thought Angels were wont 
 
 to be feen and heard by the Prophets • for the 
 
 L.deDtm. words of Damons pafs every where, as Plutarch 
 
 Socret. £^ k ut ^k f Qun( j j s on jy h ear( J by t h f e 
 
 that keep their Minds in a calm, and com- 
 pofed State, undifturbed by Paflions, whom 
 we call Sacred and Demonial Men: unlefs we 
 had rather explain Socrates s perception of his 
 inA'ab. Damon, according to Proclus, as follows, The 
 Voice did not come to 'Socrates paffively from 
 without, but an Infpiration of his Damon 
 from within, proceeding throughout the whole 
 Soul, and paffing to the Organs of the Senfes, 
 a Voice at length manifefted it felf, as coming 
 to knowledge, not fo much by Senfe, as by 
 Confent ; for fuch illuftrations are wont to 
 happen from good Damons, and the Gods. 
 Whence Maxmus Tyr\us fays, You wonder 
 Sacratm came to a familiarity with a Da?non, 
 
 who 
 
or Familiar Spirits. i p c 
 
 who was as a friendly Prophet to him, and 
 continually fo attendee!, him, that he feem'd, as 
 it were, Interwoven with his Mind. 
 
 So Piccolomcni f iys, Socrates heard the voice £ * n '• 
 of his Damon, not with the Ear of his Body, i^ (Ren 
 but of his Mind: wherefore others did not tr/. c. / >«. 
 Hear it, for it was an internal reprefentation m ^ 
 of the Voice to the common Senfe and Pain 
 
 James Gohory alfo, who took on him the 
 Name of Leo S*sviw' 3 in his Comment on a 
 Paflage in Paraceljus , /. f. de vita lo7iga c. 3. 
 tells us of a found that is made by the Pow- 
 der of Projedion in the Tranfmutation of 
 Metals, ( which I think is to be taken in a 
 Spiritual Senf<f) of which found he fays the 
 myftical Books of the Spagyrifts make mention, 
 as Augurellus. 
 
 Indicio eft etiatn fonus bine obtufus & aure 
 Deprebendi baud facilis ■ 
 
 He adds, The Author of The dangerous Foun- 
 tain fays, There is made a certain Melody, 
 which fometimes ceafes as it were by the 
 Magick Art. And elfewhere, the wonderful 
 found of a ftrange Bell ftrikes my Ear. And 
 Paracelfus himfelf fays, Tympj7::<fr nobis Anonid:- ^ j e . 
 dicareddunt: by the word . Ilea, mean- long. c. 5. 
 
 ing gentle Anodine Sounds , compoling the 
 Mind. 
 
 Cardan writes thus : Not only in all ' DeHer, 
 
 ings, but in other kinds of Prdagings, there V "J- "*• 
 are thefe things to be obferved ; 1 int, ,8:# 
 
 be no natural thing, but fomething differ i 
 from the natural ; as it was in thac RingL 
 wherewith I was admonifh'd for ma irs, 
 
 of anv Fame or Rumour concerning 1 
 
 O 2 
 
ip6 An Account of Genii, 
 
 this was not like to a Morbous affe&, which 
 now I have fometimes experience of; for this 
 is inward , and as it were fix d and trouble- 
 fome, Light, and coming from without, and 
 as it were feparate; moreover it fliakes my 
 whole Head, as tho' it would compel me to 
 take notice of it ; a wonderful thing truly , 
 and almoft Incredible : and it's known chiefly 
 from this, that it's Familiar, and in a manner 
 always happens when I am upon fome bufinefs 
 of concern ; nor does it happen in Difeafes. 
 So far Cardan. We know the caufes of com- 
 mon Ringings in the Ear. 
 
 Scbol. Sa- Motusylonga fames , vomitus, fercufflo, cafus, 
 tern. Ebrietas, Frigus, tinnitum caufat in aure. 
 
 But thefe Ringings Cardan fpeaks of, are of 
 another nature, of which I have had a woder- 
 ful experience my felf; tho 5 1 may not exprefs 
 
 C. 54. it as Luther does, who in his Table Talk tells us, 
 that An. 1 n °3 he was at Coburg, where he was 
 plagu d in fuch fort with a founding and ring- 
 ing in his Ears, that it was as if a \Vind went 
 
 c. 13. out of his Head, the Devil driving it. 
 
 Rlcoldus , in his confutation of the Law 
 given by Mahomet to the Saracens, writes thus./ 
 Mahomet being troubled with the Falling 
 Sicknefs ( a Dikafe incident to Great Men, 
 
 In Prob. as ^ifiotle obferves in Socrates , Callimachus, 
 and Hercules, to whom we may add Scotus and 
 many others ) leaft others fhould think him 
 really troubled with it , ftill as he fell down 
 in his Trances, fay'd that an Angel Convers'd 
 with him, and gave him certain Anfwers, with 
 the found of a Bell in his Ear. Inftar Cam^ana 
 
 &nrwusc-rcHmfcnantts. 
 
 NoWj 
 
or Familiar Spirits. 197 
 
 Now, as for hen ring founds of Bells, I never 
 Heard of an : >n, who has had (b much 
 
 bat kind as my felf ; tho' I know 
 one Perlon, and hare been well inform'd i f 
 others, who have foinetimes heard the Sounds 
 of Bells after the fame manner. Bur in two 
 Spiritual Vifitations that have happen'd to me, 
 fome Years diftance the one from the other 
 which I may give fome account in this 
 Book ) I have heard Bells for fevers! Weeks 
 together, and that pf all forts, from the great- 
 eft Church Bel!>, to a little Hawk's BelL 
 Sometimes I have heard a Church» Bell gently 
 Tolling; fometimes Bells Ringing in Peal So- 
 lemnly, as at a Funeral • fometimes Merry 
 round Ringing, as at Weddings: For fome 
 Weeks together, every Night, as foon as I 
 was in Bed, a Spirit came with a little Bell 
 Ringing in my Ear, and a Voice always Talk- 
 ing to me, and many other varieties I have 
 had in that kind, and that both by Day and by 
 Night : tho' no Perfon prefent with me at the 
 fame time, has heard any thing, as they told 
 me, upon my enquiry of them. I have heard 
 every Night, for fome time, Hundreds of Spi- 
 rits, coming, as it feem'd to me, firft at a 
 great diftance, Singing, and Ringing hand 
 Bells, who gradually approach'd my Iloufe, 
 the Sound feeming nearer and nearer, till at 
 length they came to my Chamber Windows, 
 and fome would come into my Chamber. The 
 firft Ringing Sound I heard, was of a Bell 
 gently Tolling at one of my Chamber Win* 
 dows, which looks to the South ; and at the 
 fame time, at the fame Window, I heard a Spi- 
 rit ftriking gentle ftrokes with a fmall Rod, as 
 |t feem'd to me, on a Brafs Pan, or Bafon, 
 O 5 tur. 
 
i 98 An Account of Genii, 
 
 tuning his ftrokes to a call he us'd, Cofnt away 
 to me, Come away to me; and juft upon it ano- 
 ther Spirit, at another of my Chamber Win- 
 dows, which look'd to the Eaft, called to me 
 in a louder and earneft Tone, Come away 
 to me, Come away to me. I fhall here forbear 
 any farther particular Account in this kind, 
 as to my own Experience, and fhall fet down 
 fomewhat relating to what is faid before, as 
 to Ringing of Bells and Brafs, pra&ifed by 
 the Ancient Gentiles. 
 LJecamp. Angelm Rocca, tells us, It was believed by 
 *fc the Gentiles, that the Manes, or rather Damens 
 * aJ • ' 5# were driven away by the ringing of Brafs, or 
 Bells, as it appears from Ovid, where he fays 
 of the Ghofts or Manes. 
 
 Rurfus aquam tangit, Temefadq; concrepat ara, 
 Et rogat ut tectss exeat umbra fuis : 
 
 Cum dixit novies, manes exite paterni, 
 Refpicit, & pure, Sacra per att a put at* 
 
 Again he wajlus, rings Tempfaan Brafs, 
 And prays the Manes from his Houfe topafs; 
 Thtn Nine times Cries, Paternal Ghofts begone. 
 So looks about, thinks Sacred Rites are done. 
 
 Therefore the Gentiles thought that by the 
 
 found of Bells, Evil, or offenfive Genii were 
 
 driven away, or reftrained from giving di- 
 
 fturbance, becaufe the Manes ( as Hieronymus 
 
 :iu* fays) were thought to love Silence. 
 
 v the Toets they were called Silentes, 
 
 in the fame Book, 
 
 1 res an\tnas dixere fihntum. 
 
 Where- 
 
or Familiar Spirits. 199 
 
 Wherefore as often as fach Gholls have 
 fpoken, thev are faid to hive us'd rather a 1 
 and muttering Voice , th;m a clear oc 
 OWfays, lb. 
 
 Umbra cruenta Remi vifa eft affiftere It 
 Attfr h<ec exiguo murmur e vi fa lo<jui. 
 
 Rem/ts his Bloody Ghoft flood by the Bed, 
 4 with low murmur thefe words utu 
 
 In reference to this Remigiw writes concer- n m7nl . 
 ning fucli as were accusd of Witchcraft, and utr. L 1, 
 com ihevil Spirits, as follows. Nicolaa t. 8. 
 
 Granatin E*va HtfJttia, Jana-nigra Armacuriana y 
 and many others, foy, the Spirits have fuch a 
 Voice, as one that puts his Head in an Empty 
 Hogfhead, or craz'd Veffel, and therefore al- 
 ways in fpcaking hold their Heads downwards, 
 as Perfons aftiam'd, or felf confeious of fome 
 Crime are wont to do ; or at lead, they have 
 a fmall and weak Voice. So HermoUrrs Barka* 
 rw, faid he heard a Voice of an hiding Da- 
 mon, as he anfwer'd himfelf, and Georgius Vlu- 
 centinvs , asking him concerning the meaning 
 of Arijtotles En: The Elm alfo, menti- 
 
 on d in Vhiloftratns y that is, as I conceive , the 
 Daemon of Thejpion, fpeaking from the Elm, by 
 his command, who was the Eldeftof the Gym- 
 nofopbijlsy faluted ApoUonius coming to them, 
 with a Slender Voice. The Lecanomsncy alfo of 
 the Alfyrlans and CbdlsLems, was wont t 
 this, that the Demons deliver d their W 
 from the Bafon with a ftridulous and low hilling. 
 So far Remigim* 
 
 O 4 To 
 
i oo An Account of Genii, 
 
 L 4.*. i6 9 To this I may add,, what Le Loyer writes^ in 
 i in his Hiftory of Spe&res 3 viz* Damafcitts a 
 Tagan Philofopher, relates,, that the Familiar Spi- 
 rits lying hid in round confecrated Bowls^ 
 which he calls Betyles, anfwer'd thofe that con- 
 sulted them., in a fmall and Inarticulate Voice 3 
 that it feem'd rather an hiding,, than aSpeeclr, 
 aiid had need of Interpreters. The name Be- 
 rries is Syriack , and was taken from the He- 
 brews, who call'd thofe Places Bethel y where 
 the Patriarch Jacob plac'd Stones , for a Mark 
 that he had there ador'dGod ; the Syrians turn'd 
 tins to their Superftition, and call'd Betyks their 
 a vim at ed Stones, or Stones in which a God or 
 Dtemcn was hid. Our Learned Selden, writes of 
 thofe Betyks. L. de Diis Syris. 
 
 But to pafs by other Relations in this kind,, 
 and to fpeak of my own Experience ; fome 
 Spirits that convers'd with me for fome Months 
 together^ had a Low-funk Voice 5 as many Per- 
 fons have in Colds , but it was without any 
 Hoarfenefs, being very clearly difcernable; 
 the Spirits I heard coming to me finging in 
 the Evenings, had clear Voices; and that Spi- 
 rit which came Nightly to me for fome time, 
 with a Bell in my Ear, had a very clear and 
 pant Voice. 
 Br :./<•_, and its ringing were alfo us'd by the 
 Gevtiks-, on feveral other Accounts , and that 
 the fame Reafon , viz. It's purifying Na- 
 
 ;.. to. c.i. ture ;i concerning which Cc/. Rholig. writes 
 thus : The Interpreter of Theocritus , in the 
 Feet's Vharmacmtria writes , that Brafs was 
 thought by the Ancients to be of great Virtue 
 in Sacred Rites, and Excantations., and there^ 
 fere was wont to be us'd in EcUpfes of the 
 Don,, and at Mens Deaths^ becaufe it was 
 
 thought 
 
cr Familiar Spirits. 201 
 
 thought more pure than other things , and 
 expiatory of P( ' us^d it 
 
 in all Puriticati \S writ, 
 
 in his Tragedy, which is 
 izjtomi, that is, -beCutters of Roots, writes 
 of Medea cutting Herbs with a brafs Knife, and 
 putting thejuicc into braf \ clfels. And;V/«o-o- 
 rhat brafs Vcliels were us'd chiefly 
 in tl red Rites , with which they would 
 
 compote the Minds of Perfons, or confecrate 
 them, or Cure Difeafes. And the Priefts of 
 the re wont to have their Hair Cut 
 
 with a Brafs Knife ; and it's manifeft, that the 
 moft Ancient Greeks us'd in many things the 
 found of Brafs, as a molt Powerful thing. As 
 for the Reafon of the Ancients in giving aid 
 to the Moon, when in an Eclipfe , by a con- 
 fus'd noife of Brafs, Alexander gives it us thus; 
 Men rung Iron and Brafs, becaufe they thought 
 Damons were driven away by it , at the time 
 that the Planets cannot convey their Influence 
 to the Earth , which is for the Benefit of 
 Men. 
 
 Some tell us , That by the ringing Noife of 
 Brafs, the force of Magick Charms was hun- 
 dred from reaching to the Moon , the Char- 
 mers Voice being confounded by it, and that 
 by this means relief was thought to be giv'n 
 the Moon, when in a Eclipfe ; for Brafs is the 
 moft fonorous of all the Metals, it having a 
 fhrill and penetrating found; whence Homer 
 gave Juno the Epithet y^^o^ JS and Sf 
 
 # 3 on Homer, thinks a moft refonant Voice 
 was aptly giv'n her, becaufe a Voice is nothing 
 but the Air ftruck , and by Juno is meant the 
 Air. 
 
 Magiu$} 
 
2o2 An Account of Genii, 
 
 L.itTt*r Mftgius , fays the Searchers into Natural 
 tm, c i\. Caufes, think by the found of Bells the vio- 
 lent injury of Tempefts, Winds and Hail- 
 ftorms is driven away , becaufe fuch ringing 
 greatly agitates, cuts and breaks the Air, which 
 appears from hence ; that when Bees rife in a 
 Swarm, and begin to fly awa^ they are fore d 
 to pitch again by a gentle ringing of Brafs,, 
 the Air being cut and fever'd , and fcarce 
 bearing their flight ; though fome think Bees 
 then pitch upon the Air's being moved, becaufe 
 they are delighted with the ringing ; which I 
 leave to the judgment of others. 
 L. de Bits, Apollodorus fays, the Prieft of Vrojerpina was 
 wont to ring a little Bell in her Sacred Cere- 
 L. de Dea mon ^i an d the Prieft of the Syrian Goddefs, alfo 
 Syria. was wont to ufe a little Bell, zsLucian writes. 
 The Prieft, after he is come to the uppermoft 
 part of the Temple , Prays for the whole 
 Congregation ; and in praying he alfo rings 
 a certain little Bell. Robertellus, alfo in Otta- 
 £. 1 9# *fe» Auguftus, gives teftimony of this Cuftom, 
 when he fpeaks of the Gates and tops of Tem- 
 ples. The top is compafs'd about with Bells ; 
 the Bells were wont to hang for the moft part 
 over the Gates of Temples. 
 
 Fungerus; in his Etymologicum TrUinque y tells US, 
 the Hebrew word for v&$, is Necufchob> or Necbof- 
 cbeth, from the word Nachofob, that is, he made 
 an Auguration, he has Di vin'd^he has Ominated, 
 he has had certain Conje&ures. Some think the 
 reafon of the- Name to be, that haply from the 
 found of a ringing Bell , fome Obfervation 
 was made in Auguries , Divinations , and the 
 like Conje£tures; and Gronovius, in his learned 
 Exercitations on St:pbanus Byz,antinus\ Frag- 
 tnm> d: DrhnZ) tells us, That becaufe Oracles, 
 
or Familiar Spirits. 2 0$ 
 
 and Divinations are denoted by the word Ne- 
 chofob , which fignifies alfo Brafs and Lebetes, 
 hence in the Dodon*an Orach Brafs Bells, Lebe- 
 tes and 'Tripods, were excogitated , when only 
 Oracles and Divinations were tobeunderftood. 
 Mr. Rq(ft in his View of the Religions of Afia, 
 will have it, that the Bells hanging at the V al- 
 lium of the High Prieft of the Jews, denoted 
 ChrifVs Prophetick Office, though I know ci- 
 ther Significations are afcrib'd to it by other 
 Writers. And Plutarch, In Sympofi. introduces 
 Metagenes, an Athenian, who, as well for Other 
 Rcafons there given , as for the Jews High 
 Priefts wearing the faid Bells , which make a 
 noife, as he walks, will have the God of the 
 Jews to be the fame with Bacchus , becaufe in 
 their Country, in the No&urnal Sacrifices of • 
 Bacchus , call'd Nyttelia , they made a great 
 noife, and the Nurfes of Bacchus, were call'd 
 Chalcodrifia, as much as to fay, Scrapers of Brafs. 
 The ftrong Impreffion made on me by the 
 noife of Bells in my Spiritual Vifitations led me 
 to draw thefe things together from the Anci- 
 ents, which I leave to the Readers Confidera- 
 tion. 
 
 CHAP. 
 
204 An Account of Genii, 
 
 CHAP. VII. 
 
 What perception Men have had of Spirits y 
 and their Operations hy all their Senfes* 
 
 THO' the Senfes of Seeing and Hearings 
 are the chief Senfes concern'd in a Per- 
 ception of Spirits , and their Operations, yet 
 the other Senfes fometimes are fome way af- 
 fected by them. For, as St. Auftin, fays, The 
 Evil work of the Devil creeps through all the 
 Paflages of the Senfes ; he prefents himfelf in 
 Figures, applies himfelf to Colours , adheres 
 to Sounds, introduces Odours, infufes himfelf 
 In Savours, and fills all the Paffages of Intelli- 
 gence ; fometimes cruelly tormenting with 
 Grief and Fear, fometimes fportingly diverting 
 Man, or taunting with Mocks. 
 
 According to this Paffage of St. Auftin, 
 Mr. John Tcrdage, in his Book writ in vindi- 
 cation of himfelf from Necromancy, &C. pub- 
 lifli'd in London, An. 1655. After having fet 
 forth, that his Maid-Servant, Elizabeth Benwd, 
 had deposed before the Commiffioners, that 
 fhe had heard Mufick in his Houfe, when fhe 
 knew not that any Inftruments or Muficians 
 were in the Houfe ; and that fhe had heard it 
 in the Kitchen, and in her Miftreffes Clofet, 
 and thought the fame to be near her, but faw 
 none playing : Which Fad Mr. Pordage does 
 not oppofe. And he there confefling, that in 
 
 Augufi 
 
or Famiiur Spirits, 205 
 
 Jugufl 1649, there ippca/d in his Bed-Cham- 
 ber, about the I of the Night, a .Spirit 
 in the fhape of one Ever. r J (whom he fufpe- 
 <fted to I rijurer, and to he inftrnmen 
 
 in railing Op thole Apparitions which himfelf 
 and oth ) with his wearing Apparel, 
 
 Ban who, after his Hidden 
 
 drawing of the Bed-Curtains, feem'd to walk 
 jh the Chamber very caiily, and fo 
 difappear'd : AnJ that the fame Night there 
 appeared to him a great Dragon, which feem'd 
 to take up mod of a large Room, having great 
 th and open Jaws; whence he often ejefted 
 Fire againft him, which came with fuch a Ma- 
 gical Influence, that italmoft (truck the Breath 
 out of his Body ; and this Apparition continued 
 'till the Day began to dawn, and then difap- 
 pear'd. I fay, having fet forth this, he pro- 
 ceeds to declare fome extraordinary things, 
 which few had been made acquainted with, 
 and which at that time were feen and experi- 
 mented by himfelf, and others with him. He 
 writing as folloXvs : 
 
 Our inward fpiritual Eyes being open'd in 
 an extraordinary way, two invifible internal 
 Principles were laid open and difcover'd to 
 us, which may be call'd MunJi Ideales, being 
 two fpiritual Worlds, which feem'd very much 
 differing the one from the other, as having 
 contrary Qualities and Operations, by which 
 they work upon this vilible Creation. He 
 fcys, One of thofe internal Worlds may be 
 calfd Mundm tenekrofm , the dark World , 
 whofe Objeds, by their correfpondent in- 
 ward Faculties or ^enfes were then difcover'd 
 and made known to them. The other World, 
 he fays, may be call'd, M or, 
 
io6 An Account of Genii, 
 
 the light World, which, with its various Ob- 
 jects, was then likewife open'd to their in- 
 ward Senfes ; for befide their internal Sight, 
 they had their other internal f|>iritual Faculties 
 of fpiritual Senfation, open'd to difcern their 
 various Obje&s within thefe Worlds. 
 
 i. As to the Objeds of the internal Sight, 
 when the dark Principle or World was open d, 
 they beheld innumerable multitudes of evil 
 Spirits or Angels, prefenting themfelves in ap- 
 pearing diftin&ions of Order and Dignity. 
 The Princes of this dark World, and their Sub- 
 jects, prefented themfelves, as paffing before 
 their Eyes, in Pomp and State ; all the mighty 
 ones appearing to be drawn in dark aiery 
 Clouds, Chariots with Six, or at leaft Four 
 Beafts to each one j befide, every figure or 
 fimilitude of a Coach was attended with many 
 inferior Spirits, as Servants to the Princes : 
 The Animals that drew the cloudy Coaches, 
 appear'd in the fhapes of Lyons, Dragons, Ele- 
 phants, Tygers, Bears, and fuch like terrible 
 Beafts. Befides, the Princes and thofe that at- 
 tended them, tho' all in the fhapes of Men, 
 yet reprefented themfelves monftroufly mifha- 
 pen, and with Ears like thofe of Cats, cloven 
 Feet, ugly Legs and Bodies, Eyes fiery, fharp, 
 and piercing. Befide thefe appearances within, 
 the Spirits made fome wonderful Impreffions 
 on Bodies without ; as, Figures of Men and 
 Beafts upon the Glafs- Windows and the Ceil- 
 ings of the Houfe ; fome of which yet remain. 
 But what was moil remarkable was, the whole 
 vifible World reprefented by the Spirits upon 
 the Bricks of the Chimney, in the form of two 
 half Globes, as in Maps. After which, upon 
 other Bricks of the fame Chimney was figured 
 
 a. 
 
or Familiar Spirits. 207 
 
 a Coach and four Horfes, with Perfons in it, 
 and a Footman attending , all Teeming to be 
 in motion; with many other fuch Imai 
 whi< 1 'd to be wonderful, exadrly done. 
 
 Now, fearing left there might be any danger 
 in thefe [mages, through unknown Conjura- 
 tion, and falfe Magick, we endeavour'd to 
 wadi them out with wet Cloaths, but could 
 not, finding them engraven in the fubllance 
 of the Bricks, which indeed might have con- 
 tinued 'till this Day, had not fear and fufpici- 
 on of Witchcraft, and fome evil defign of the 
 Devil againft us in it, caus'd us to deface and 
 obliterate them with Hammers. 
 
 He adds beneath. But to fhut up this rela- 
 tion of the Obje&s we faw in this dark World, 
 I mull add this, that were but the Eyes of Men 
 open to fee the Kingdom of the Dragon in 
 this World, with the multitudes of evil Angels, 
 which are every where tempting and enfna- 
 ring Men, they would be amaz'd, and not 
 dare to be by themfelves, without good Con- 
 fciences, and a great aflurance of the Love ^ 
 
 and Favour of God, in proteding thenr, by 
 the Miniftration of the Holy Angels. 
 
 2. As to the Objeds of the inward and out- 
 ward Smell, he fays, That within three Weeks 
 fpace, in which thefe Wonders appear'd, at fe- 
 veral times, the evil Angels, or Spirits raifed 
 up fuch noifome poyfonous Smells, that both 
 the inward and outward p.irts of thofe that 
 were exercifed with them , became much 
 fturbed and offended , for through the Sym- 
 pathy betwixt the Body and the Soul, l 
 phurous hellifh Smells much exercifed both 
 Magical Tin&uration. 
 
 ;. In 
 
8 02 An Account of Genii, 
 
 3. In reference to theObje&s of the 7*/*, 
 he fays, That fometimes both Night and Day 
 they were exercis'd with the loathfome Hel- 
 lifh Taftes of Sulphur, Brimftone^ Soot and 
 Salt mingled together • which were fo loath- 
 fome to them , that they were like to caufe 
 great Diftempers , and Naufeoufnefs in their 
 Bodies., had they not been fupported by God, 
 beyond their own ftrength* 
 
 4. In Relation to their outward and inward 
 Touchy they were much exercifed both in Body 
 and Soul ; as to their Souls they fometimes felt 
 fuch ftrange and Magical Wounds, and pier- 
 cings by the fiery Darts of the Devil 5 that 
 none can Exprefs them, but thofe that 
 have been exercis'd in fome Meafure , as Job 
 was. As to their Bodies they felt Material 
 Impreffions from the Powers of Darknefs^ ve- 
 ry noxious, in themfelves, as to their Natural 
 Spirits, and Life, but born by them, by quiet 
 Submiffion to the Will of God. 
 
 As to the Internal Light World. 1. There 
 appear'd then to their inward Sight, multitudes 
 almoft innumerable of pure Angelical Spirits, 
 in Figurative Bodies, which were clear as the 
 Morning Star , and tranfparent as Cryftal, 
 fparkling like Diamonds, and fending forth 
 Beams like the Sun, powerfully refrefhing their 
 Souls, and enlivening their Bodies. 
 
 2. In Relation to the inward Senfe of Hear- 
 ing, there were many Mufical Sounds and Voi- 
 ces, like thofe that St. John heard in Mount 
 Sion, the Sweetnefs, Harmony and Pleafant- 
 nefs of which cannot be exprefs'd ; nor that 
 Spiritual Joy and Delight, which by them was 
 infus'd into their Souls , be utjter'd by the 
 Tongue, it ravifhing their Spirits into the 
 high Praifes of Jehovah. 3. In 
 
or Familiar Spirits. icy 
 
 ;. In Relation to the faculty 
 the Tongue can hardly exprcfi 
 1\ Odours , and Perfumes which then v. 
 
 uneltj i into the the 
 
 quic which oy them • >m- 
 
 municated and [nfinuated into the 
 
 their outward Bodies, which like a ( 
 d able to have renewed the Itrength i 
 
 nguifhing Nature. 
 
 4. Their Senfe or Faculty of 1 ve- 
 
 ry Pleafantly entertain'd with thofe invifible 
 Dews, which w seter than Honey • with 
 
 which; inllead of Food, they were many 
 times wonderfully refreflfd. 
 
 j. In Relation to the Senfeof Spiritual Centre: , 
 that was alio delighted with its Heavenly Ob- 
 je&s : for he fays, none can utter thofe pleating 
 Impreflions, which the burning Tincture of 
 the Light World afforded them, coming like an 
 hot Cordial into the Center of their Spirits, be- 
 ing fenfibly felt in the inner Parts, fo as to caufe 
 much Joy and Heavenly Pleafures, which pe- 
 netrated through their Souls , and gave them 
 occafion toPraife and Magnify God. 
 
 Thus, he fays, for the fpace of three Weeks, 
 or a Month , they were exercifed inwardly 
 and outwardly , through that great Combat 
 that was betwixt thofe two Worlds, and their 
 Inhabitants ; the Dark World fometimes Af- 
 flicting them with dreadful Shapes, abominable 
 Smells, loathfome Tafts, with other Operatic 
 of the evil Angels ; the light World , at o:i 
 times opening, and relieving them with Odo- 
 riferous Perfumes, molt fweetDews, Glori 
 Vifions , and Angelical Harmony. lie adds, 
 That now for the fpace of 4 Years, ever iince 
 the time of thefe great MamfeftationSj they 
 P have 
 
2 i o An Account of Genii, 
 
 have enjoy 'd the exercife of their Spiri- 
 tual Senfes, which were never fince ftiut, nor 
 would be., unlefs through Tranfgreffion and 
 Difobedience, they ran back into the earthly 
 Nature. 
 
 I have fet down this Relation., in fhort, from 
 Mr. Yordage. And as for the Truth of it, it 
 mull rely upon him , and the orher Perfons 
 then concerned with him ; but for my felf, I 
 hare no Reafon to Queftion the Truth of it : 
 it being ufual with thofe that are train d up to 
 a contemplative Life ; to have Vifitations in 
 that kind; both Internal and External. 
 z. i. Part The learned Walter Hilton ( a great Mailer 
 i. c. io. f a contemplative Life) in his Scale of Perfecti- 
 on, fets forth, that Appearances, or Reprefen- 
 tations to the Corporeal Senfes may be both 
 Good and Evil. Writing as follows. 
 
 By what I have faid you may fomewhat 
 underftand, that Vifions, or Revelations,, or a- 
 ny manner of Spirit in Bodily appearing , or 
 in imaginings fleeping., or waking, or any o- 
 ther feeling in the Bodily Senfe , made as it 
 were Spiritually^ either by founding in the Ear, 
 or favouring in the Mouthy or fmelling at the 
 Nofe, or elfe any fenfible Heat , as it were 
 Fire glowing, and warming the Breall, or any 
 other part of the Body , or any other thing 
 that may be felt by Bodily feme, though it 
 be never fo comfortable and liking, yet are 
 they not contemplation it felf, but fimple and 
 fecondary (though they are good ) in refped 
 of the Spiritual Vermes, and of this Spiritual 
 knowing and loving of God , accompanying 
 true contemplation • but all fuch manner of 
 feeling may be good., wrought by a good An- 
 gel, and they may be deceivable wrought by a 
 
 wicked 
 
or Familiar S 211 
 
 ked Am 
 
 \t ; for 1 
 
 fame thi 
 
 for a ngtl comes with 
 
 tn do thi 
 fo can he do it in Matt 
 he that has felt both , cati w 
 which were good, and which '• 
 
 It cither, or cue bur one of 
 them, r 
 
 Thefe two are alike in ihe man 
 outwardly, but thej 
 and therefore they are not to I 
 fired, nor to be ettteftain'd , onlefi 
 
 Soul can by the Spirit of Discretion, know 
 the good from the evil ; that it be not begaii'd, 
 as St. John fays , Twft not every Sf ! 7 oh - l $ 
 
 fir ft- whether it be cf God, cr no. And to know '* 
 whether the Reprefentation to the Bodily 
 fenfes , be good or evil, Hilton gives the foi- cka P* in 
 lowing Rule. 
 
 If you fee,any manner of Light, or bright- 
 nefs with your Bodily Eye , or in Imaginati- 
 on, other than every Man fees ; or if you hear 
 any wonderful pleafant founding with your 
 
 , or have in your Mouth any Fweet 
 Savour, other than what you know to be Na- 
 tural, or any heat in your Breail like Fire, or 
 any manner of Delight in any part of your 
 Body, or if a Spirit appear Bodily to you , 
 it were an Angel to Comfort von , or reach 
 you; or if any Rich feeling, j know 
 
 well comes not from your icif, nor from any 
 Bodily Creature, beware at that rime, or pre- 
 fently upon it, and wifely a (Wirings 
 
 of your Heart; for if by Occafion c 
 P 2 
 
An Account of Genii, 
 
 fure and liking you take, in the faid Feelings 
 or Vifion, you fee your Heart drawn from the 
 minding and beholding of Jefus Chrifi , and 
 from Spiritual Exercifes • as from Prayer, and 
 thinking of your felf, and your defe&s, or from 
 the inward defire of Vermes, and of Spiritual 
 knowing and feeling of God , to fet the fight 
 of your Heart, and your Affe&ion, your De- 
 light and your reft Principally on the laid Feel- 
 ings or Vifions, fuppofing that to be a part of 
 Heavenly Joy, or Angels Blifs, and thereupon 
 come to think that you fhould neither Pray, 
 nor think of any thing elfe , but wholly at- 
 tend thereto, for to keep it, and delight your 
 felf therein, then is this Feeling very fufpifci- 
 ous to come from the Enemy j and therefore 
 though it be never fo liking and wonderful, re- 
 fufe it, and affent not thereto > for this is a 
 flight of the Enemy to let, and beguile the 
 Soul by fuch bodily Savours , or Sweetnefs in 
 the Senfes, to bring it into Spiritual Pride, and 
 into a Falfe fecurity of it felf , flattering it 
 felf that it had thereby a Feeling of Heaven- 
 ly Joy, and that it is half in VaraJife , by rea- 
 fon of the Delight it feels about it , when in- 
 deed it's near to Hell Gates , and fo by Pride 
 and Preemption it might fall into Errors, or 
 Herefies , or Phantafms , or other Bodily or 
 Spiritual Mifchiefs. 
 
 But if it be Co y that this manner of Feeling 
 lets net your Heart from Spiritual Exercifes, 
 hut makes you more devout, and more fervent 
 to Pray, more wife to think Spiritual Thoughts; 
 xrA tno'it be fo, that it aftonifhes you in the 
 beginnings nevenhelefs, afterwards, it turns 
 2nd quickens your Heart to more defire of Ver- 
 tices, and encreafes your Love more to God, 
 
 . and 
 
or Familiar Spirits. 1 1 3 
 
 ami ibour; alfo ir makes you 
 
 more humble in your own Eyei By mcfe 
 
 Tok I now ir is of God, wrou; 
 
 by the prcftnCC an d working of a good Angel, 
 and comes from the goodnefs of God, either 
 for the comfort of fimple devout Souls, to in- 
 crcafe their trull and del ire towards God, to 
 feek thereby the knowing and loving of God 
 moft 6ttVj bv means of fuch Comforts : 
 
 or elfe if they be Perfect that feel fuch delight, 
 it feems to them to be an earned, and as it 
 were a fhadow of the glorifying of the Body, 
 which it (hall have in the Blifs of Heaven; but 
 1 know not whether there be any fuch Men 
 on the Earth. 
 
 He goes on. Of this way of difcerning the 
 working of Spirits, fpeak*s (St. John in his 
 Epiftle) thus, I John 4, 5. Omms fpiritus (fui 
 folvit Jefuniy hie non eft ex Deo, Every Spirit 
 loofesy or unknits Jefus, he is not of God. 
 This knitting and faftning of Jefus to a 
 Mans Soul, is wrought by a good Will, and 
 a great defire to him, only to have him, and 
 fee him in his Blifs fpiritually. The greater 
 this defire is, the fafler is Jtfm knit to the 
 Soul ; and the lefs this defire is, the loofer is 
 he knit. Whatfoever Spirit therefore, or feel- 
 ing it is, which leffens this Defire, and would 
 draw it down from the iledfaft minding of 
 Jefm Chrift, and from the kindly breathing 
 and afpiring up to him, this Spirit will unknit 
 Jefus from the Soul ; and therefore it is not 
 of God, but is the working of the Enemy. 
 But if a Spirit, or a Feeling, or a Revelation 
 make this defire more, knitting the knots oi 
 Love and Devotion fader to % Jtfus y opening 
 the Eyes of the Soul into fpiritual know 
 V 3 
 
2 14 An Account of Genii, 
 
 more clearly, and makes it more humble in it 
 ic\f y this Spirit is of God. 
 
 And hereby you may learn, that you are 
 not to fuffer your Heart willingly to reft, nor 
 to delight wholly in any fuch bodily Feelings, 
 of fiich manner cf Comforts., or Sweetnefs, 
 tho' they were good ; but rather hold them in 
 your fight nought., or little in comparifon of 
 bpirital Defire, and itedfaft thinking of Jefus : 
 nor fhall you faftn the thought of your Heart 
 ever-much on them. 
 
 Hp goes on. But you fhall feek with great 
 diligence in Prayer, that you may come to a 
 fpifhua! Feeling or Sight of God ; that is, that 
 you may know the Wifdom of God., the end- 
 lefs Might of him, his great Goodnefs in Him- 
 felf, and in his Creatures ; for this is Con- 
 templation, and that other mentioned is none. 
 Ephcf. -\ Thus, fays St being rooted and grounded 
 
 i8. ; in Charity, we may be able to comprehend 
 with all the Saints., what is the breadth, and 
 length, and height, and depth. That you 
 may know, he fays, not by found of the Ear, 
 nor fweet favour in the Mouthy nor by any 
 fuch bodily thing, but that you may know 
 feel with all Saints, what is the length of 
 the endlefs Being of God ; the breadth of the ' 
 wonderful Charity and Goodnefs of God ; the 
 height of His Almighty Majefly, and thebot- 
 s depth of His Wifdom, In Knowing 
 fpijitual Feeling of thefe, fhould be the 
 e of a Contemplative Man ; for in thefe 
 ma nderftood the full knowing of all 
 
 :, &c. 
 ave fet down thefe things fomewhat at 
 bis Author, becaufe I conceive 
 ,efui to feme-Men, who lie un- 
 der 
 
or Familiar Spirit*. 215 
 
 dcr fpiritual Vilitations of this kind. We fee 
 he fuppofes it no uncommon thing, for M( 
 to have their Spiritual ar. 
 wrought on in this extraordin nd 
 
 teaches how they may difcern Good from Bad 
 in fuch cafes. F know the Contempt many 
 Men For Studies of this nature; but its 
 
 not to thofe I here write : Nor is it every 
 Man's Talent to be Mafter of a Contemplative 
 This Pcrfon, by a deep Infpection into 
 the difpofition of Mens Minds, in all the gra- 
 dati a Contemp! \'c, had a clear 
 
 view of the Figmentum of Man in every pofture 
 of it, and that difcretion of Spirits which the 
 Scriptures mention. 
 
 Somewhatbeingoccafionally faid before con- 
 cerning the inward Senfes, I fhall here give you 
 a fhort account of the internal Senfes, according 
 to the Platonkk tbilofopbr, by the benefit of which 
 one Man perceives what another does not. 
 
 C*Iim Rbodig. tells us, That the vivifying Antt 1^, 
 Ad of the Soul on the Vehicle, that is, on/.i7.c.i5 
 the xthereal Body, is calj'd the Idol of the 
 Soul : But you muft know this, that the An- 
 cients thought there was in this Idol a confus'd 
 energy of the Fancy without Reafon ; and 
 fuch Senfes, that the Sight is generally pro- 
 pagated throughout this whole Vehicle, as 
 likewife the Hearing; but that many do not 
 enjoy thefe Senfes, nor is it often , but there 
 is in them a power of an admirable nature ; 
 fo that the harmony of the Spheres is perceived 
 by them, being otherwife (ilefat ; and there is 
 heard alfo a Demonical Voice, and Bodies 
 prefent themfelves to the Sight, if the Soul 
 
 thdfaws it (elf in the xtherial corpufcle, 
 ing, after a manner fever d from the Clog or 
 5* 4 
 
ii6 An Account of Genii, 
 
 the terreftrial and grofs Body. So its faid that 
 Tatius, the Son of Mercury, being duly expi- 
 ated by Sacred Rites, prefently cry'd out, that 
 he liv'd now in an Immortal Body, and being 
 carry'd aloft, he faw and heard wonderful 
 things ; which Mercurlm approving, faid the 
 fame was ufual with himfelf. There are fome 
 that write, and among others the Vhtonkk O- 
 lymfwdorus, that ApoUonms Tyanaas, by the pow- 
 er of thefe Senfes, when he was in the City, 
 being rais'd, as it were, on a Watch-Tower, 
 faw and told what things were done in Egypt. 
 Vktinw thought that the firft Intellect was the 
 firft Effence, from which, and in which other 
 Intelle&s are ; not only by Ideas, but by their 
 proper Intelle&ual Exiftences ( as I may fay) 
 of the Soul, according to an Intelle&ual Fa- 
 culty proper to themfelves, even while they 
 are in the Body, juft as Lines drawn from a 
 Center to a Circumference, do not depart 
 from the Center while they touch the Circum- 
 ference. Hence he will have it, that the In- 
 tellect of a Prophet and of an abftra&ed Man, 
 tho' it feems to be only in the Eafi, may have 
 a profpe$: alfo of what things are done in the 
 Wtfty becaufe all Intellects are every where, 
 and in each other ; fince always they are all 
 in the fingle Divine Mind, which is always 
 wholly prefent every where. So far Rhodig. 
 
 Now, as the Vytb goreans and Vlatonich, who, 
 many of them had" a fenfible perception of 
 what they call'd the Harmony of the Spheres, 
 Divine Voices, &c. fet up thefe Hypothcfes for 
 explaining things of this kind ; fo it's no won- 
 der, that the other Philofbphers, who had not 
 fuch abftr acted Minds, and had no fenfe of 
 fugh things, did not fet up any hypothecs for 
 
or Famiiidr Spirits. 2 \7 
 
 «plaining thin had no icnfc of, and 
 
 rejuftcJ xbtfU of this nature. 
 
 1 doubt what 1 have here defirerfl may be 
 
 too fpeculative to pleafc all Headers $ and 
 
 therefore I (hall not dwell upon things of this 
 nature; hut only fay in general, that in all 
 Ages, and in all Religions there have been 
 lemplative Perfons, or fuch as have mueh 
 fpiricualiy/d thcmfelves in the ftudy of Divine 
 things , for detaching Souls from the Crea- 
 v bringing them to an opening of their 
 Inw to fix them on the being in- 
 
 finitely Perfect : As the Ejjeens among the 
 Jews, and the Tlatonicks among the P'JgftUj 
 who detach'd Minds, as much as poffibly 
 they could from Matter, to fix them on Meta- 
 phy Ileal Meditations ; and this is what is chiefly 
 driven at by Myftical Divines among Chrifti- 
 ans : And it mull be granted, that humane 
 Reafon ftands much indebted to this Philo- 
 fophy ; for having driven the knowledge of 
 GOD, and of a Being infinitely Perfect, 
 and of the foLe Creator of the World, much 
 farther than other Philofophers have done ; 
 as Monfieur Dnreux y afferts in the beginning 
 of his Book, Intituled, Traitee hiftorique fur la 
 Theologie myfti^ue. 
 
 To add Tome farther explanation of the way 
 that fome Perfons fee Spirits, when others do 
 not, Cardan tells us., that Averrhoes, in his Col- L. de 
 Utt*nea y feems fairly to have accounted for ir, Mirab. 
 faying. When the Spirit which attends the 
 Imagination, has, by Imagining,receiv'd for 
 of a Sound, or of any quality for difcerning 
 hv the Smell or Tafte, or of a dead Man, or 
 ot a \Daimm ; and being imbued with it, is 
 convey 'd to the Senfe which correfponds to 
 
 that 
 
2i8 An Account of Genii, 
 
 that A&ion, as in Odours, tc the proper In- 
 ftrument of Smelling; in Hearings to the Ears; 
 in Spectres, to the Eyes, it will neceffarily 
 Smeli^ Hear, and See, without any Obje&j 
 for if Seeing be nought but a Perception of 
 a Species in the Chrifialloldes , whether that 
 Species comes from the Objed or not, its 
 manifeft, as often as this happens it truly fees ; 
 and fo it happens that Perfons fee Demons, or 
 dead Perfons, being awake ; and alfo hear 
 Voices of Perfons they know, and fmell Smells, 
 and touchy as in the Incubi or Succubi : But thefe 
 things are more feldom feen than they are 
 heard or touched ; becaufe in the reft of the 
 Senfes it fuffices to obferve one difference, and 
 one only Spirit., convey'd to the Senfe with 
 that Image may reprefent this : But as in the 
 Eyes there are more differences neceffary, 
 Magnitude, Form, Colour, of neceffity more 
 Spirits muft be convey'd ; and for this reafon 
 Nature has made thofe Nerves hollow, which 
 pais to the Eyes, and only thofe fo, becaufe 
 thofe in their operations ftand in need of far 
 more Spirits, than any of the other Senfes in 
 decerning. Hence arifes a folution of many 
 Problems, which tho' carrying a certain truth, 
 yet have brought many to fuch ftreights, that 
 feme have been fain to fly to Miracle, others 
 to Demons, others have flatly denied the Fa6ts. 
 As in IJland and Nor&ay, &c. they think they 
 fee fome of their Family who are dead, and 
 thin!; they embrace them ; and fay, they va- 
 nifn in their Embraces : Now, IJltnd is full of 
 Bitumen, and the Inhabitants live on Fruits, 
 Roots, Bread made of Fifh and Water, and it 
 lying in the frozen Sea, by reafon of its great 
 Cold, it cannot bear Handing Corn, and much 
 
 1q& 
 
or Ewuliar Spirit f, 219 
 
 lefs Win the Spirits, by reafon of 
 
 the Food; the Air, by reafon of the Soil, are 
 therefore, by reafon of the thick- 
 nef* and the Vapours concerted 
 
 through Cold, [mages wander about, as in 
 the Clouds, which being conceiv'd, through 
 Error, I ear, and Thought, the denfe and 
 hy Spirit fo long retains , till it be con- 
 the Inftrument of Senfe; therefore 
 they perfwade themfeives they fee and talk 
 with them : They think they fee Perfons of 
 their Acquaintance, and fuch as are dead, be- 
 caufe thev know they are not there living, 
 and becaufe th( \fp in their Embraces ; 
 
 but no Man has feignd to himfelf an un- 
 known Figure in the Clouds, as of a Chimera, 
 or an Hippocentaure ; for we are all carry'd to 
 known things. So far Card 
 
 But after all this Philofophizing, for View- 
 ing that all our Senfes may be impos'd on by 
 Phantoms, I do not find how this any way 
 accounts v for thofe Apparitions which have 
 reveal'd future or hidden things, and the like, 
 which were not pofltbly difcoverable by any 
 affiftance of our Senfe or Reafon. 
 
 CHAP. 
 
2 2 o An Account of Geni i , 
 
 CHAP. IX. 
 
 What perception Men have had of Genii , 
 or Spirits, and their Operations by 
 Dreams. 
 
 TO fay abfolutely, that all Dreams, with- 
 out any diftin&ion, are vain Vifions, 
 and fports of Nature, the Images of things at 
 random coming into our Minds, and poffef- 
 fing them while we Sleep ; and to banifh all 
 Divination from the Life of Man, as Epicurus, 
 Meterodorus, and Xenophanes did, is contrary to 
 Experience, and the common Confent and 
 Agreement of Mankind. So that we may 
 argue with Averrhoes, in his Varaphrafe, there 
 is no Man but has had Dreams, which have 
 foretold him fomething, and therefore they 
 are not only the Sports of Nature, and vain 
 I. 25. Appearances. Pliny, a Man little credulous 
 in matters of Faith, writes, That the cures of 
 many Difeafes, unknown before, had been 
 difcover'd in Dreams. Porphyrins, to explain 
 Divine Dreams, fays, That God has given to 
 each Man two Damons to attend him, a good 
 and a bad ; and that the good and propitious 
 Demons, foreftiew us, in our Dreams, Evils 
 to come, prepared for us by evil Damons ; add- 
 ing, that if any Man could rightly difcern 
 riiofe things that are intimated to us in our 
 Sleep, he would be freed from all Evils, and 
 become an egregious Prophet. Tfellus I de 
 
 Damon : 
 
or Familiar Spirits, 221 
 
 Damon: fays, That Damons come to thofc that 
 arc worthy of their & and give them 
 
 the knowledge of future things. And the 
 
 ripatcticks for referring 
 die Works of Damons, as Divinations, a ma- 
 nifestation of occult things, and the (peaking 
 of various Tongues to Humours, and the 
 Steams of the Earth. 
 
 Dion Cajjiwy writes thus, The caufe which 
 moved me to write this Hiftory was this : 7 "^ * ' 
 When I had writ a Book of thofe Dreams and 
 Prodigies, which had given Scverrts hopes of 
 the Principality, and had fent it to Severn, 
 and he had read it, and had writ me back 
 many kind things; after receiving his Letter 
 in the Evening, I went to Bed, and in my 
 Sleep it was Divinely Commanded me, to 
 write an Hiftory ; wherefore I writ the things 
 I now treat of ; which proving very pleafing 
 to Swtrus and others, I prefently refolved to 
 go through writing the whole Roman Hiftory. 
 And tho' I took upon me the Compofing of 
 this Hiftory with relu&ancy, and, at firft, 
 wholly reje&ed it, my Goddefs encouraged me 
 in my Sleep, and gave me good hopes that 
 this Hiftory fhould never Periih ; which God- 
 defs I take to be the Guardianefs of my Life, 
 
 The lame Author concludes the laft Book of 
 his Hiftory thus, At length being taken ill 
 in my Feet, I was difmift of all Employs, to 
 pafs all the remainder of my Life in my Coun- 
 try, as my Genim had plainly lignirijd to me 
 in Bjtbinid : who alfo once feem'd to com- 
 mand me, in my Dream, to a rfes 
 to the end of my Hiftor 
 
212 An Account of Genii, 
 
 From Arms and cruel Slaughters, Dufl and Tain 
 Iliad. 3« Suftained in Wars, Jove Hedor h 
 
 Cardan, tho' he had writ ten Eooks of Dreams^ 
 yet in his Book De Mirabilibus, tells us how, he 
 was often admoniflfd in his Dreams to write 
 his One and Twenty Books De Subtitin e\ of 
 which the foremention'd Book is one ; and 
 he fays thefe did not feem Dreams to him, 
 but fomewhat greater, and that his Books 
 De Rerum varietcte were fo likewife fhewn 
 him, and that it was a property belonging 
 to his Family , which he had both by his 
 Fathers and Mothers fide, to Dream of what 
 would happen to him ; and this he has fet 
 forth, that Men may know there is fome- 
 what in us befides our felves. There is, he 
 fays, in all Men, but it incites fome to Ver- 
 tue, becaufe they will have it fo, others to 
 Murther, Poifonings, &c. what, fays he, do 
 they think the Mind of a Wicked Man to be ? 
 is Man there alone ? or are there Fears, Ha- 
 treds, Sufpifcions, Angers and Torments of 
 Mind, fo that when a Man has given himfelf 
 over to their power, he cannot be mailer of 
 himfelf ? In all of us there are buried Seeds 
 and Sprouts of a contrary Fa&ion; wherefore 
 no Man can be exeitfed to Vertue, nor have 
 an experience of Truth in Dreams, who over- 
 whelms and buries that which is in him befide 
 himfelf; for there are three Factions within 
 us, Evil Damons, a clear Light, andPleafure; 
 wherefore trueDreams, a forefight of Futurities, 
 and wonderful things happen even to wickecf 
 Men. I know what may be obje&ed againft me, 
 that, forfooth, I would feem a Divine Man: Do 
 they think me of fo little Senie, that I know 
 
 not 
 
or Familiar Spirits. 1 1 3 
 
 not Men will rather impute this as a Vanity to 
 
 me, than turn it to my Praifc? bur 
 I have icon and know, I cannCM 
 it be to my extream prejudice. Jt ^ i: 
 comfort to mc, that when the fame 
 hup; \kn, the lame Fear, the fiu 
 
 Sufpicion, which he confclt he was not Igfl 
 rant of, yet he chofe rather to obey his Im- 
 pulfe, and not to conceal the things he knew, 
 to the hazard of his Fame, than to mind the 
 Glory of Men. If any Man may h;;ply fu- 
 (peft me for leeking from this , an opinion 
 of Sanetirv, let him know, that no Man a- 
 mong the Ancients more conftantly afferted 
 the Mortality of the Soul, than md 
 
 that I am a dinner. Wherefore the reafon of 
 thefe things muft be dedud elfewhere • for 
 they belong to the Books De Arcnnis zALttml- 
 tatts & de Fate, not to the prefent difpute, nor 
 are they proper for it. So far Cardan. And 
 I defire this may ferve for an Anfwer to what 
 fome Men haply may be inclined to objed 
 to my felf, in reference to what I have deli- 
 vered in this Book, as to any experience of 
 my own, in this, or the like kind; for I as 
 freely own my ielf guilty of many Failings, 
 as Car dm did, or any other Man may. 
 
 To come nearer to our /Times, G^ndas, 
 in the Life of Peireskitfs, writ by himfelf, re- 
 lates fo ftrange a Dream which happened to 
 him, that Yeireskixs upon telling it him more 
 than once, faid that if another Man had re- 
 lated it, he fhould not have believed him. 
 
 In his return, Anno 1610 , in the I ng 
 
 of May, fromil' a his 
 
 Company one James Raitwr, a ( 
 who was wont to Lodge in 
 
 with 
 
22 4 Jn Account of Genu, 
 
 with him, and now, did fo in an Inn on the 
 Road: as Veireskius Slept, Rainer obferved he 
 muttered fomewhat to himfelf, after an un- 
 ufual manner ; whereupon Rainer Awakened 
 him, and ask'd him what was the matter ? Oh ! 
 faid he, from what a pleafant and grateful 
 Dream have you roufed me ! Rainer asking 
 him, what it was ? I was Dreaming, faid he, 
 that I was at Nifmes, and that a Goldfmith offe- 
 red me a Golden Medal of Julius Cafar , for 
 four Crowns, and I was upon paying him his 
 Mony for it; when upon your unfeafonable 
 Awaking me, both Goldfmith and Medal Va- 
 nifhed. They went on to Nifmes, and being 
 there, Peireskius took a turn in the City, till 
 Dinner was ready, and, by a wonderful 
 qhance, he happened on a Goldfmiths Shop, 
 and asked the Goldfmith, whether he had any 
 Rarity to fhew him? he told him he had a 
 Julius Cafar of Gold; he asked him the Price ; 
 and was anfwered four Crowns, which he 
 prefently paid him, and taking the Medal; by 
 an admirable hit of Fortune he fulfilled his 
 Dream. It may be faid admirable, for he 
 might eafily have thought of Nifmes, where he 
 was to be the next Morning; he might have 
 thought of that Coin of Julius Cafar, which 
 he had often wiftied for, being awake ; he 
 might have thought it found in that City, 
 in which there were fo many Footfteps of 
 Roman Antiquities \ he might have thought, at 
 a Goldfmiths , to which fort of Perfons, fuch 
 things found, ?sc commonly carried ; he might 
 have thought of a fmall Price, at which Gold- 
 , fmiths rather value thofe things , than Anti- 
 quaries; he might have thought of four 
 Crowns, with which moderate Price a Gold- 
 fmith 
 
or Vmtlidr Spirits. 225 
 
 fmitb mi In fhort, 
 
 and 
 
 all tl the 
 
 Eve- tm. And n 
 
 Ten 
 
 thought 
 
 done, if the like Dn 
 
 n\\ ; b 
 of ( 2 only this ann 
 
 thofe which to 
 
 create a ftupor in tl 
 
 cerili ^, which Difcou; I 
 
 Tranflated and Printed in Englijh , W//. ic 
 In it this Dream of inferted 
 
 placed among Angelical Dreams. I fhall here 
 give you fome account of that Diicourfe y as 
 follows. 
 
 The Firft Chapter treats of tJatur ms y 
 
 which he concludes thus : It's true, foi 
 it happens, that fome of thefc Dreams come 
 to pafs ^ which makes us think, there is fome 
 refemblance or agreement betwixt the Dream 
 and the Event; and by confequence that fome 
 AvgA or Spirit is concen rein j bu t, 
 
 has obferv'd , This happens b\ 
 chance, as he that without any aim fhould 
 fhoot a thoufand Arrows, may at la ft by chance 
 hit the Mark. So in our Dreams, fuch an 
 finite number of Vilions pafs in our Imaginati- 
 on , that it's not only no Wonder , if one 
 fhould fometimes chance to be true, but it 
 would be much more ftrange, if once or twice^ 
 in our Life, it did not fo happen ; but if any 
 of our Dreams do not only come to pafs , but 
 there alfo is a remarkable Agreement betv. 
 
226 An Account of Genii, 
 
 it and the Event, and fuch as we ought necef- 
 farily to fuppofe the Operation of an In- 
 telligent Agent to Intervene , we ought not 
 then to reckon this among Natural Dreams, 
 but to refer it either to God, or to fome A&i- 
 on of Angels. 
 
 His Second Chapter treats of Angelical 
 Dreams in general, with fome Refle&ions on 
 particular Dreams; he fays,There are two forts 
 of Dreams, which we may impute to created In- 
 telligences ; one where the things fignify'd are 
 contain d in fymbolical and myfterious Repre- 
 fentations, the other where they are proposed 
 naked, without any fuch refemblances. The 
 common Rule of interpreting the former, he 
 fays, is to obferve the Agreements which are 
 betwixt the Dreams , and their Events ; and 
 fome of thefe Dreams regard prefent, others 
 future things ; of both which he gives Inftan- 
 ees. Thole other Dreams which propofe 
 things nakedly, as they are in themfelves, have 
 no need of an Interpreter to underftand 
 them, but when the Event confirms them they 
 are not the lefs wonderful, as the Dreams of 
 Tclreskius, and others which he mentions. 
 
 The Third Chapter treats of Divine Dreams, 
 which are alfo of two forts, one contains Fu- 
 ture things, under enigmatical and myfterious 
 E.eprefentations, the other are much more 
 plain and naked j of both which he gives In- 
 stances. Concerning Divine Dreams, in general 
 he makes three Enquiries, i. Why God has 
 fonietimes reveal'd himfelf in Dreams to his 
 Servants. 2. How they could certainly know 
 that thofe Dreams had God for their Author. 
 3. Whether this way of Revelation by Dreams 
 be yet pra&ifed, ahd whether God does ftill 
 
 make 
 
or Fdmil'ur Sfut its. i 27 
 
 make nfc of it, under the 1 the 
 
 ofthele Queftioc ,rcJ 
 
 ( trious in. il him- 
 
 < and by them to others, fo 
 
 no reafoh why he (hould hare cxclu- 
 that of Dreams j and there is yet this far- 
 the: in particular, for them above the 
 
 , that though there be a gi ! of 
 
 \ Dreams , and that thofe 
 
 w) from Angels have very often 
 
 miK biguity , and that 
 
 forne Philof >chcrs, fup- 
 
 pos'd no regard to be had to that \v r ay of Divi- 
 nation, yet it has always been almolt the uni- 
 verfal Opinion of all Nations/hat tlrj Divine Be- 
 ing did principally communicate it felftp Men 
 by Dreams ; and generally this Opinion in the 
 Eaftern Nations had a very great Reputa- 
 tion 3 fo that it was Principally in thofe Na- 
 tions, that they have redue'd the Interpretati- 
 on of Dreams into an Art, and have laid down 
 Rules .concerning it : and becaufe the People 
 of Ifrael were alio of the fame Opinion, God 
 chofe to fend them fuch Dreams, as were tru- 
 ly Divine , thus to fix them to thefe ; and 
 lo divert them from that Vanity, to which o- 
 ther Nations fuffer'd themfelves to be carry ed by 
 thofe others. Befide, the Church being then 
 in her Infant State, the People were more ea~ 
 iily inftruded by Dreams, than by other ways, 
 in which there was need of more clearnefs and 
 ftrength of Underitanding. 
 
 The Second Queftion, concerning the Cha- 
 racters by which we may know Dreams rruly 
 Divine, from vain Delufion , is treated of 
 in his Fourth Chapter, where he would have us 
 
 Q z firft 
 
2 1 8 An Account of Genii, 
 
 firft note, That among thefe Dreams that 
 proceed from the Operations of Angels, there 
 may alfo be found Divine ones, inafmuch 
 as God does not only permit , but may com- 
 mand the Impreffion of them ; but thofe he 
 properly calls Angelical Dreams, are meerly 
 fuch as neither the Formation of the Images 
 exceeds their Power, nor is the knowledge of 
 the things which thefe Images reprefent a- 
 bove theif Intelligence , nor above the quick- 
 nefs of their Conje&ures and Divination, He 
 calls fome Dreams, Divine, becaufe whether 
 it were that God employed Angels to con- 
 vey them, or whether they are immediately 
 caus'd by himfelf , the things fignifyed by 
 them far exceed the Natural capacity of an 
 Angels underftanding ; fo that it was abfolute- 
 ly impoffible they fhould ever attain to the 
 Knowledge of them, but by a particular Reve- 
 lation ; therefore thofe Dreams may be repu- 
 ted to come from God , whjch by what Mef- 
 fenger foever they are conveyed, yet contain 
 fuch things as God only is able to know and 
 reveal. As for the Marks o£ Divine Dreams, he 
 fays, it's certain that Mofes , and others had 
 fome certain Marks which abfolutely deter- 
 min d them to fet upon fuch A&ions as they 
 did, though others might not know wherein 
 thofe Marks did confift ; he obferves that God 
 Rules in the Underftanding of Wife and Vertu- 
 ous Men ; and powerfully inclines it to a Be- 
 lief and Refolution, though it does not fee in 
 the objed reafons , altogether proportionate 
 to the effect it feels in the Soul ; fo that the 
 extraordinarily determination of the Under- 
 ftanding is an evident Proof of the Divinity 
 of the Dream, 
 
 The 
 
or Fan Spirits. 229 
 
 The Third Queftion , Whether God 
 
 makes ufe of this kind of D now un 
 
 the DUpenfarion of the 
 in hi> Fifth Chapter , where he 
 for thole Divine I to 
 
 gprical Reprefentation^or to convey lb 
 to Men in order to lom 
 and extraordinary Defign, for which there is 
 
 1 of Divine Authority for the undertaking 
 and executing of it 3 he conceives that time is 
 wholly cxpir'd., and thofe who pretend to^ and 
 boaft of any fuch, are either Impoftors y who 
 would abufe the World by their feign'd Vifi- 
 ons^ to ferve their own private Intereft., or 
 Fools, who have their Brains difturb'd by Hy- 
 pochondriacal Vapours ; and here he delivers 
 his Thoughts concerning a certain kind of 
 People of both Sexes, who both in Tola Wand 
 Germany have pretended to Divine Vifions in 
 thefe latter Days; he does not accufe them 
 of Impofture > they having given a fufficient 
 Experience of their Piety y but affirms, That 
 in their Aftions they had fome tranfport of 
 Underftanding, which proceeded from fome 
 other Caufe , than what was truly Divine. 
 They were Perfons that gave themfelves ex- 
 traordinarily to the reading of the Afocalypfe, 
 and the other Prophefies; and their Spirits were 
 fo polTefs'd with the Ideas of thofe things they 
 there faw, where future Events were repreferiT 
 ted to them 3 that they perfwaded themfelves, 
 their yery Dreams y and the things thi 
 gin d they faw in thofe Extafk 
 times fwll into,, were Real and Divine \ ilior.s j 
 and what contributed to this be 
 they fuffpr'd fhemfelves to be 
 
 Q 
 
2 jo An Account of Genii, 
 
 by the hopes of thofe, who exped in due time, 
 a Profperity of the Church of God on Earthy 
 and a terrible Subverfion of all thofe States and 
 Powers which now oppofe the Eftabliftiment 
 of Chrift's Kingdom : And as they zealoufly 
 defired this, they eafily imagin d it to be cer- 
 tain and indubitable; divers Texts of Scripture 
 alfo having fome feeming appearance of fome 
 fuch Promifes made to the Church of Chrift : 
 Befide the Melancholick Humour which was 
 naturally predominant in them, the Affli&i- 
 oi*s, Hardships, and Anxieties they underwent^ 
 as well from the publick Affairs^ as their own 
 private Concerns made them very ready to 
 receive all Impreffions of Fancy, which might 
 fhew them any hope of Deliverance , or any 
 mitigation of their Troubles ; be it then that 
 either they Dreamt , or that waking , they 
 were furpriz'd with fome tranfport of Fancy, 
 in which their Soul was perfedly abftra&ed 
 from the Body, and from all Commerce with 
 their Senfes (as this fometimes happens in Hy- 
 pochondriacal Diftempers) thefe Apocalypti- 
 cal Images were thus put into a violent moti- 
 on, and fram'd in their Imaginations thofe 
 pretended Vifions, which they have fince re- 
 lated to us ; though we have feen , in great 
 part, by Experience, that thofe Images which 
 they faw in their pretended Enthufiafms, either 
 fignified nothing at all, or if they did , yet 
 their vanity and falfenefs have been confuted 
 by the Events. 
 
 He fabjoyns here a Refle&ion on thofe are 
 called ^uakersy for boafting of Vifions, Reve- 
 lations , Divine Infpirations , extraordinary 
 Gifts of the Spirit , of Extafies and ftrange 
 Tra.ipoimions ; who by their tremblings and 
 
 qua:.; 
 
or Familiar Spirit*. 231 
 
 quakings would reprefent the Motions of f 
 thufiafts and Prophets; and he tells us, the S 
 rit of Chrifl is a Spirit of Undemanding and 
 Pru U fettled 
 
 and ■ which tills empty B ritfa 
 
 Darl iiantaftical Imaginations , nor ex- 
 
 pofes the true Religion to I e;htcr of its 
 
 nies, and to the fcandal of Sober and In- 
 telligent Men, by its indecent, and unnatural 
 Motions. 
 
 As for thofe Dreams which may proceed 
 meerly from the Impreflion and Operation of 
 els 3 both good and bad , he fays, he will 
 not deny but there may be yet foj im- 
 
 ples of that kind to be leen ; and though - 
 Difpenfation of the Law, under which good 
 Angels were more efpccially Employed in 
 things relating to Religion, be now pafs'd, 
 yet they continue ftill to be Minifters and 
 Inftruments of Divine Providence in what re- 
 lates to civil Life and humane Society, and 
 efpecially the Protection of the Faithful , and 
 the Ddfence of the Church of Chrift. And as 
 it is not impoflible, but the}' may fometimes 
 appear to Men waking, fo it is not incredible 
 but God may make ufe of them , from time to 
 time, to convey to Men the notices of fome 
 things by Dreams j he fays , there are many 
 Examples of both kinds in the Books of thofe 
 who have made Collections of them, to which 
 Books he refers the Reader j but gives us one 
 Inftance of Monfieur Calirnan , Chancellor of 
 , a Man of fingular Vertue j who be- 
 ing nt y one Night, as he lay afi? 
 
 Lrd a Voice which call'd him b] 
 Calignam\ Hereupon awaking, and he. 
 more of it, he imagmd he Dreamt, and fell 
 
 0.4 
 
2 1 1 An Account of Genii, 
 
 afleep again j. a little after he heard the fame 
 Voice, calling him in the fame manner, which 
 made a greater impreffion on him than be- 
 fore, fo that being awaken' d^he call'd his Wife, 
 who was with him , and told her what had 
 happen'd ; fo that they both lay waking for 
 fome time, expe&ing whether they might hear 
 the Voice again , at laft the Voice awaken d 
 him a third time , calling him by his Name, 
 and advifed him to retire prefently out of the 
 Town, and to remove his Family, for that the 
 Plague would rage horribly in that place 
 within a few Days ; he followed the direction, 
 and within a few Day? after the Plague began 
 in the Town, and deftroyed a great number 
 of People. Now, the Author lays , whether 
 the Plague came by the Infe&ion of the Air, 
 or by fome Infectious Perfons , or whether 
 fome Sorcerers and Witches, (as they fay they 
 fometimes do ) diffus'd their Infectious Poy- 
 fons in that place, neither exceeded the know- 
 ledge of the Angels that fpake to him. He 
 next relates a Dream as ftrange which hap- 
 pened to Lai'zsJeEowfon, Prince of Covde, and, 
 in his Conclufion, he fays , there is need of 
 great Circumfpedrion to Judge of thefe No- 
 cturnal Vifions ; if any fuch Dream induce us 
 to a good Adion, and from whence there can 
 follow no bad Event, fuch a Dream ought not 
 to be fafpeited by us; but if it prompts us to 
 evil, we ought abfolutely to condemn , and 
 reject it , as a Delufion of the Devil. So far 
 
 Mehmftkon, I. de Anima^ writes concerning 
 the Natijre of Dreams, as fellow^ I (hall not 
 follow the Ambages of Natural Philofophers, 
 Who {laving tp refer Dreams of all kinds to 
 
 Natural 
 
or Familiar Spirit*. 2 3 5 
 
 Nat foolifhly j but I find four 
 
 is, which t. 
 be C lufcj the Natural and 
 
 immediate <, of them are in view | as 
 
 ire prefentcd of thofe things, 
 which we mink on being awake; or when 
 Dreams infwer to certain Humours ; a redun- 
 <>r agitation of which moves the Ima- 
 gation, or Spirits. 
 
 Second kind I call prefaging , which 
 neverthelefs is not Divine, but as by a Natural 
 temperament^ or peculiar property , or by a 
 Natural Gift, one Perfon is more Mufical than 
 another, or has a greater Activity of Body, &c. 
 Co by a Natural Gift or property , many have 
 prefaging Dreams , painting forth future fi- 
 vers, as it were by certain Allegories. So 
 Tontanus tells us , That a certain Soldier at Ge- 
 noa, Dreamt he was devoured by a Serpent, 
 wherefore on a Day, when the other Soldi- 
 ers were put on board Ships to Fight with the 
 Enemy/ he kept himfelf at home; but a tu- 
 mult cafually arifing in the City, he was kill ? d 
 by the Bail of a fort of Canon, which we call 
 a Serpent. This kind of Dreams has not an 
 apparent caufe in the Motion, or Plenty of the 
 Humonrs, or the firft Qualities, as we faid of 
 the firft kind, but there are certain prefaging 
 Natures, call iCCh* 
 
 k&ASi x) ivav reiCn { that have frequent 
 
 fignifying Dreams ; nor fhall I be it, 
 
 ny Men fhall contend, that the caufe of this 
 property is the e cy of the 
 
 as Aftrologers v idle 
 
 of explaining and 
 
 lumors. 
 
 The 
 
254 ^ n Recount of Genii, 
 
 The Third kind is Divine, which God fends 
 into Minds, either by himfelf, or by Angels ; 
 fuch as the Scriptures tell us were divinely 
 fent , and thefe only are to be rely'd on , 
 as certain, the others being all fallacious. 
 
 The Fourth kind is Diabolical ^ as when 
 Witches (as it feems to them ) are prefent at 
 Feafts and Sports , when it has been often 
 known by experience, , that they never went 
 to them, but as they lay Sleeping, fignified 
 by their Geftures and Cries, that they Dream'd 
 of Feafting and Dancing. Of this kind have 
 been many Superftitious Dreamers of Former 
 Ages, and in thefe our Times we have heard 
 of many Fanatical Dreams of Anabaptifts , 
 Commanding Crimes , and Confirming Er- 
 rors ; which are eafily judged of by Pious 
 and Prudent Perfons. 
 
 Sennertus 3 in Epit. V.hyf. I. 7. c. 9. writes 
 thus. To Supernatural Dreams we refer all thofe 
 which are fent us from Superiour Caufes, and 
 External to us, be they from God, Angels or 
 Devils. Thofe that are fent from God and 
 Good Angels, are efpecially called Divine, 
 whereof there are fome inftances in the Scri- 
 ptures : for God is wont either to prefent new 
 Species to Men in Dreams , or , fo to order 
 and conjoyn thofe that are in Men before, 
 that they are figns of future things ; and Angels 
 are wont to ftir up and aptly difpofe thofe 
 Species, Spirits and Humours that are in the 
 Body , that they admonifh Men of good 
 and neceffary things. And Diabolical Dreams 
 are caufed the fame way, as by Angels, but 
 for a different end, viz? the Deftruction of 
 Men. 
 
 From 
 
or Familiar Spirits. 135 
 
 From thcfc things it appears how even ab- 
 fent and future thir, be preferred to us 
 
 by our Dreams. is think many 
 
 Dreams may be itfenrtl tot md Dx- 
 
 monsy which they think attend all particular 
 Pcrf >n>, and conclude, that they admonifii 
 them or many things; but our Divines much 
 more rightly refer them to Angels, which 
 attend each Man. To which we may add 
 what TertuU. writes, vw. The gift of Divine L.de Anim. 
 Dreams defcends ev'n on Prophane Perfons, 
 God equally affording Rain and Sunfliine on 
 the Juft and Unjuft : Since ev'n Nebuchadnezzar 
 had a Dream lent him by God. And as the 
 ur of God reaches even the Pagans, (6 the 
 temptation of the Devil does the Saints, from 
 whom he is never abfent, that he may fteal 
 upon them unawares, when a Sleep, if he 
 cannot prevail with them when awake. 
 
 He there further Philofophizes concerning 
 Dreams, as follows. 
 
 Becaufe in Dreaming Perfons the Fancy is 
 employed, and fome Fantafm is prefented to 
 it, and we do not Dream only of thofe things 
 which we have done in the Day, or of thofe 
 things which lye hid in the Body, but alfo of 
 thofe things which are at a vaft diftance from 
 us, and which we have neither feen, heard, 
 nor perceived by any Senfe; nay, of thofe 
 things which are not yet in being, but to come 
 afterwards , its queried how the Images of 
 things abfe- I never perceived by the 
 
 ies, and which are nor vet in King., can 
 be 1 . i to th :v ? The 
 
 fuppofe that In which fly to and fro, 
 
 Air, are the caufes of this 
 chLn?. \ Antw. 11. dc 
 
 the 
 
i 5 6 An Account of Genii , 
 
 thofe Images, but contends there are certain 
 Motions, which exercife us inftead of Images > 
 and that thofe Motions proceed from certain 
 beginings of thofe things , which are fhortly 
 after to be faid, or done by us, the Air firft 
 chang'd, and then being convey d through the 
 paffages of the Ears and Noftrils to the Hearty 
 caufe, that we feem to foreknow the events 
 of future things ; and thefe motions can- 
 not at any time, bring a more ample fenfe of 
 themfelves, than in the Night. But how can 
 there be motions of things that are not yet in 
 being ? or how can things abfent Fifty,, or an 
 Hundred Miles prefently affect the "Air? or 
 why do not thofe Motions affed all Perfons 
 indifferenly afleep in their way , but only 
 thofe whom it concerns to know that thing ? 
 We refer all thofe Dreams which we have con- 
 cerning things^ that we never perceived before 
 by Senfe, or from caufes that do not lye hid 
 in our Body, to a Divine operation. 
 JL.& Dku j5Wm7;?;iPhilofophizes of Supernatual Dreams 
 thus: Supernatural Dreams are in the middle be- 
 twixt Divine and Natural; in regard their caufes 
 are neither referr'd immediately to God, nor to 
 the malignity of evil Humours, on which the 
 rife of Natural Dreams depends; but to our 
 Soul, which is awake, the Body fleeping; and 
 which being ftirr'd up by a certain Superna- 
 tural Rapt, especially the good Genius Infpiring, 
 feprelents to us by Dreams and Vifions, many 
 FantafmSj which, for the moll part, Prefcge 
 ibmewhat certain , the certitude of which is 
 commonly known by the event of things; 
 many Inftances of thofe Dreams occur, where 
 it- has oftem feemed to Perfons in Dreams, 
 y fill into feme Difeafe, or recover of 
 
 it. 
 
or Familiar Spirits 237 
 
 it, to which Vifions the Event afterwai 
 
 fwer'd to all things, chat they had fee 
 fore in I were not de- 
 
 fied , as Diabolical D are 
 
 wont to be (ought tor. Arnold* 
 Dreamt , That he was bit in the loot by a 
 Black Cat , the next Day there broke out in 
 that part ot his] C xerous and Mali 
 nam Ulcer. S n. 
 
 So Siwlerus tells us , in the Life of ( 
 That Gefner on a Night Dreamt, that he was 
 bit by a Serpent, and the next Morning faid, 
 that he fliould be with a PctlilcntialC 
 
 buncle : a few Days after a Carbuncle appeared 
 in his left Pap , five Days before he dyed. 
 
 To procceed now to give fome farther In- 
 ftances of Dreams from other Authors. Fra- 
 cajlorius tells US, That Marcus Antomus Flamh: 
 being at Genoa , and fomewhat indifpofed in 
 his Health, borrow'd a Book of a Friend, to 
 divert him ; which having read fome Days, 
 he chanc d to leave it on a Couch, with fome 
 other Books, and that when the Perfon thar 
 lent it, came for it, it could by no means be 
 found. In the Night time he faW , in his 
 Dream, a Maid Servant of the Houfe, take the 
 Book from the Couch, and as flie was laying 
 it on a Table, the Book chane'd to fall on 
 the Ground , and one fide of the Cover was 
 broken, and the Maid hid it, for fear, in a fe- 
 cret place. Flamhuns riling in the Morning, 
 and remembring his Dream , fought for the 
 Book and found it in that place, and charging 
 the Maid Servant with what was done, fhe 
 confefs'd that all pafs'd as 1. 
 
3 8 An Account of Genii, 
 
 Celfus Mancinim of Ravenna, has writ an In- 
 genious Tra&, intitl'd, De Somniis> & Synefi per 
 Somnia, viz. of Dreams, and a fagacious per- 
 ception of things by Dreams , in which he has 
 inierted the Dream before fet down. In his 
 Work he has fet forth the Opinions of the moft 
 Famous PhiJofophers concerning the Caufes of 
 Dreams ; and though he allows the Divine and 
 Angelical Dreams recorded in the Scriptures, 
 yet for all other wonderful Dreams, he thinks 
 a reafonmay be rendred of them according to 
 the Dodxine of Jriftotk , viz. as cafually 
 hapning. He gives Inftances of many ftrange 
 Dreams, and among others of that of Flamini- 
 us> and explains them all according to Arifio- 
 ties Do&rine. In his 19th Chapter , he fays, 
 Its known that thofe who apply themfelves to 
 Philofophy, and other Arts and Sciences , in 
 their fleep, by the help of a Powerful Imagi- 
 nation, a recent exercife , and a ftrong At- 
 tention of Mind, Difcourfe, find out and do 
 many things which they had not done , nor 
 were able to find out, waking ; and he fays^ 
 Flawinius faw thofe things in his Dream , be- 
 caufe being troubl'd about the Book he had 
 borrowed, and much concern'd, that he could 
 not reftore it , he began to think where the 
 Book might be found ; he did not Judge it 
 flol'n, but feeing other Books removed from 
 one place to another, viz» from the Couch to 
 the Table, he began to confider who had done 
 it • as he thought of this , no one could oc- 
 curr to him more readily , nor more fufps- 
 ded than the Maid Servant , that conftantly 
 attended him. That Servant was doubtlefs 
 free from any Sufpicion of Theft; for the 
 Book was not likely to yield her much Money, 
 
 or 
 
or Familiar Spirits. 239 
 
 or to be of any ufe to her ; the he mull 
 
 conclude within himfelf, that in Cfl the 
 
 Book^ fronj the Couch to the Table, that Book 
 Ctfuaily fell tnd broke its cover; and becaufe 
 Peo! .nt to hide their Faults, or at 
 
 lead to lcffen them by fome excufe , thatfim- 
 ple Maid tearing chiding, or beating, or 
 lelt Ionic ill might follow, wifely to avoid all, 
 hid the Book in the moft fecret place fhe could, 
 v Chefl, or fome like place. Having 
 ourfs'd thefe things by Night, in his deep, and 
 upon waking in the Morning, remembring his 
 Dream, he try'd whether it were true , and 
 found all things exa&ly to anfwer his Dream, 
 He explains other ftrange Dreams after the 
 fame manner, according to Arijtattts Opinion, 
 as cafually hapning , by a lucky hit of the 
 Mind, in its improv'd way of reafoning in our 
 Sleep. 
 
 But I doubt this way of explaining will not 
 do in all Cafes , but we mull often have re- 
 courfc to the Direction of fome Superior In- 
 . telligences. 
 
 Mr. Cotton Mather , in his Ecclcjiafiicdl Hi- L 
 fiory cf New England, writes thus, Within a Exa'mpU 
 Fortnight of my writing this, a Phyfician, is. 
 who fojourned within a Furlong of my Houfe, 
 for three Nights together, was miferably di- 
 fturbed with Dreams of his being Drown'd ; 
 on the third of thefe Nights his Dreams were 
 fo troublefome, that he was caft into extream 
 Sweats, by ftrugling under the imaginary Wa- 
 ters : With the Sweats yet upon him, he came 
 down from his Chamber, telling the People 
 of the Family what it was that had fo dif- 
 compofed him. Immediately there came in 
 two Friends, that asked him to go a little way 
 
 with 
 
240 An Account of Genii, 
 
 with them, in a Boat, upon the Water: he 
 was, at firft, afraid of gratifying them in it, 
 but being very calm Weather, he recolleded 
 himfelf, why ftiould I mind my Dreams, or 
 diftruft Divine Providence ? he went with 
 them, and before Nighty by a Thunder Storm 
 fuddenly coming up , they were all three 
 Drown d. Mr. Mather fays, he enquired into 
 the truth of this Relation, juft as he writ it, 
 and could affert it. 
 
 So again, Camerarim tells us in the Life of 
 Melancthon, that Gulielmus Nejfenus, on a Day 
 after Dinner, in a gentle Sleep he had, Dreamt 
 that he was paffing a River in a Fifher Boat, 
 (as he ufually did for his Diverfion ) and that 
 the Boat ftriking on the Trunk of a Tree, 
 was overturned, and he was Drowned. This 
 Dream he told to Philip Melan&hon, who then 
 cafually came to fee him, deriding withal the 
 Vanity of Dreams; but that fame Evening 
 what he had Dreamt came to pafs. 
 
 Mr. William Smythies \ Curate of St. Giles's 
 Criplegate, An. 1698, publifhed an account of 
 the Robbery and Murther of John Stcckden , 
 Victualler, in Grub-fireet, within the faid Parifh, 
 and of the Difcovery of the Murtherers, by 
 feveral Dreams of Elizabeth, the Wife of Tho- 
 mas Greenwood, a Neighbour to the &id Stockden: 
 An Abftrad of which Account, I give you as 
 follows. 
 
 Mr. Smithies, firft telling us, that none can 
 doubt but great Difcoveries have been made 
 by Dreams, who read the Life of Sir Htnry 
 Wotton ; and our Englijh Chronicles ( particu- 
 larly the Murther of Waters, and the Difco- 
 very of it by a Dream, recorded by Sir Pochard 
 Baker, in his Chapter of Cafuaities, in the 
 
 Reign 
 
or familiar Spirits. u r i 
 
 Reign of Jama the Firft ) and other iiiito- 
 ries; he wy*j Ms. Stockden was Kobb'd 
 Murthered by three Men, in his own Hou 
 on the 2;./ day of December, 1695-. about 
 Midnight. A little after the Mu:\ .ere 
 
 came a Woman into the Street, and UjuL I 
 believed one MspurJ to be one of the Mur- 
 therers, btcaufe fhe was informed he wa> I iifl 
 of Mony, both Silver and Gold ; upon which 
 there was a Warrant agaiofl him; but he could 
 not be found. Soon alter this Stockden appeard 
 to EUzs.ibeth Greenwood, in a Dream, and fhew'd 
 her an Houfe in Tbames-jheet, near the George 
 and told her, that one of the Murtherers was 
 there j fhe went the next Mornings and took 
 one Mary Buggaf, an Honeft Woman, who 
 lived near her, to go with her to the Place to 
 which her Dream directed , and asking for 
 
 nard y was inform'd that he Lodg'd there, 
 but was gone abroad. After that Stockden 
 foon appeared again to Mrs. Greenwood, and 
 then reprefenting Maynard's Face, with a flat 
 Mole on the fide of his Nofe ( whom fhe had 
 never feen) fignified to her, that a i 
 muft take him, and that he ftiould be carried 
 to Newgate in a Coach. Upon enquiry they 
 found out one of that Trade, who was his 
 great Intimate, and who, for a reward of Ten 
 Pounds, promifed him on his Taking, under- 
 took it, and effeded it. He fem to M*jn< rd 
 to meet him,, upon extraordinary Buftnefs, at 
 a Publick Houfe , near Hockley in the HJc, 
 where he Played with him till a Conftable 
 
 e, who apprehended him, and carried him 
 before a Magistrate, tfho Commuted him to 
 
 ikhcr in a 
 
 R 
 
i^i An Account of Genii, 
 
 Mayn.rd . being in Prifon, confeft the hor- 
 rid Fad, and difcover'd his Accomplices; who 
 were one Marjl), Bevel and Mercer, and faid, 
 that Marjh was the fetter on, being a near 
 Neighbour to Stockden, who knew he was well 
 furnifhed with Mony and Plate; and though 
 Marjh were not prelent at the Robbery,, yet 
 he met to have a fhare of the Booty. M»rjh 
 knowing or fufpe&ing that Majmrd had dif- 
 coverd him., left his Habitation. Stockden ap- 
 peared icon after to Mrs. Greenwood, and feem'd 
 by his Countenance to be difpleas'd : he car- 
 ried her to an Houfe in Old-ftreet, where Ihe 
 had never been, and fliew'd her a pair of 
 Stairs, and told her that one of the Men 
 Lodg d there ; the next Morning (he took 
 AUr] Buggas with her to the Houfe,, accord- 
 ing to the direction of the Dream,, where fhe 
 asked a Woman, if one Marjh did not Lodge 
 there ? to which the Woman replyed that he 
 often came thither. This Marjh was taken 
 foon after in another place. 
 
 Afrer this Mrs. Greenwood Dreamt that 
 Stockden carried Her over the Bridge, up the 
 Bwovgh, and into a Yard, where fhe faw 
 Bevil, the third Criminal ( whom flie had 
 never Cctn before ) and his Wife : upon her 
 telling this Dream., it was believed that it was 
 one of the Prifon Yards ; and thereupon fhe 
 went with Mrs. Footman ( who was Stockden s 
 Xinfvvoman and Houfe keeper, and wasGaggd 
 in his Houfe when he was Murthered ) to the 
 
 , Mtljkalfea , where they enquired for Bevil, 
 and were inform 5 d, that he was lately brought 
 rhither for Coining, and that he was taken 
 near the Banijid-, according to a Dream which 
 
 _ M:s. G%hnwQcd had before of his being there; 
 
 hey 
 
or Familiar Spit its. 24 j 
 
 they defired him, an nj, 
 
 he (aid co rman , Do nt ? 
 
 fhe reply cd j / do not; whereupon he 
 
 from than I Mrs. Greenwood then told Mrs, 
 
 Sis lure of his b Man, 
 
 whom 1; ill her Sleep. They then wej 
 
 into the Cellar, where Mrs, a 
 
 lufty Woman, and privately (aid to Mrs, 
 
 t, that's Bevits Wife whom I few in my 
 Sleep : they defired that Bevil might come to 
 them, and tirft put on his Periwig, vvhi 
 not on the time before ; the lufty Woman 
 faid, why fhould you fpeak with my Husband 
 again, lince you laid you did not know him ? 
 he came the fecond time, and faid, Do 
 know nt mow ? Mrs. Footman reply cd, No ; but 
 it proceeded from a iudden Fear, that foil 
 Mifchief might be done to her, who had very 
 narrowly efcaped Death from him when (he 
 was Gaggd ; and as foon as fhe was out of 
 the Cellar, fhe told Mrs. Greenwood, that fhe 
 then remembred him to be the Man. l^hey 
 went foon after to the Clerk of the Peace, 
 and procured his removal to Nnrgate, where 
 he confeft the Fa#, and faid, To the G 
 Heart, I Kill J him. 
 
 Mrs. Greenwood did not Dream any thing 
 cone Mercer j who was a Party concern d, 
 
 but would not confent to the Murdu 1 ct- 
 
 den, and preferved Mrs. Footman's Life j nor I 
 there been any difcovery of him fince, but he 
 Efcaped, and the three others were Ran 
 
 After the Murtherers were taken Mrs. f 
 I Dreamt th came to her in 
 
 Street, and faid, I 
 (f H 
 
 k . fhe has been a 
 R 1 
 
^44 ^ n Account of Genii, 
 
 from thofe Frights, which had much Tormen- 
 ted her, and caufed an alteration confiderable 
 in her Countenance. 
 
 This Relation is Certified by the Lord Bifiop 
 tf Gloueefter, who, with the then Dean of York, 
 the Mafier of the Chart erhonfe , and Dr. Alix, 
 had the Particulars of the foregoing Narra- 
 tive, from Mrs. Greenwood and Mrs. Buggas. 
 
 When Dr. Harvey ( who was afterwards 
 Fellow of the College of Vhyficians in London ) 
 being a Young Man, went to Travel towards 
 Tadua, he went to Dover, with feveral others, 
 and fhew'd his Pafs, as the reft did, to the 
 Governour there. The Governour told him, 
 that he mull not go, but he muft keep him 
 Prifoner; the Do&or defired to know for 
 what reafon, how he had Tranfgrefs'd ; he 
 faid, it was his will to have itfo; the Pacquet 
 Boat hoifted Sail in the Evening ( which was 
 very Clear ) and the Do&or's Companions in 
 • it. There enfued a terrible Storm , and the 
 Pacquet Boat, and ail the Paffengers were 
 Caii away. The next day the fad News was 
 brought to Dover, the Do&or was unknown 
 to the Governour , but by Name and Face j 
 but the Night before the Governour had a 
 perfect Vifion, in a Dream, of Dr. Harvey, 
 who came to pafs over to Calais ; and that he 
 had a warning to flop him. This the Gover- 
 nour told the Do6ior the next day, and the 
 Doctor told this Story to feveral of his Ac- 
 quaintance here m London. This Relation I 
 took from Mr. Aubreys Mifcellanies : and I 
 . think it hard ( I may fay impoffible ) to ac- 
 count for this Dream, and that of Monlieur 
 Chignon, before fct down, by any occult way 
 
 of improy'd Reasoning in our Sleep 
 
 Claud' 
 
or Familiar Spirits. 24$ 
 
 Je Ttffer* I ted ail Hi 
 
 1 j7j\ where he wi i 
 
 | one of the ( I 
 nee, Dreamt that her Husband 
 •jcuted, illy was, in the Ci: 
 
 • her Awaking; found her Hand 
 io ftiffj that (nc could not ply it, and in it I 
 
 of her Husband reprefentcd, with 
 
 his ( ut off, the faid Image being all 
 
 j this Image having been feen by many 
 
 e, it not being above 20 Years 
 
 iince the thing happen'd. 
 
 >hl. tells us, That an Ingenious Gen. Dier. 
 S rang Man, who lived with him, he having '• *■ c * l fi 
 the care of his Education, faw, in his Dream, 
 his Mother carried in a Funeral, to be Interr'd j 
 whereupon he fell into great Sighs and I a- 
 mentations, whom Alexander caufed to be a- 
 ken'd, and then a^k'd him why he fo La- 
 mented ? he anfweredj his Mother was De 
 and in his Sleep, he favv her carrying to be 
 , Bur ndcr obferved the day and time 
 
 that this Vifion happen d ; a little while after, 
 a Meffenger came to him with the News of 
 •- his Mother's Death ; of whom asking the day, 
 it happened he found (he died the fame d 
 that the Vifion was feen. By which Example, 
 belays, with others of the like kind, we are 
 prompted to believe that God has given us a 
 Divinatory Spirit, ar.i Prophetick Foref" 
 of future things, in our Dreams. 
 . writes thu. 
 , a Senator of Venice, Friend, 
 
 while he was Prator in Dslmatia, faw in his c * 23> 
 Dream, one of his Brothers, whom he much 
 lov W , Embrace him, and bid him farewel, 
 be, ; was going to the other World. 
 
 R I 
 
24S An Account of Genii, 
 
 ' Jor.n. Maria having followed him a littl e 
 way Weeping, awak'd all in Tears, and was 
 in a great fear for his Brother at Venice* On 
 the third day Letters were brought him from 
 home, fignifying that his Brother Donatm 
 ( for that was his Name ) died on that night 
 and hour, after he had lain three days Sick of 
 a Peftilential Fever. This he related to me 
 more than once, with Tears in his Eyes. 
 
 The fame Author writes in the next Para- 
 graph, That Ludcvicm Matin* his Countryman, 
 h^d a Soldier Sleeping in a Chamber, who 
 on a certain Night cry'd out in his Sleep, his 
 Mafter ask'd him, What ayl'd him ? he an- 
 fwered , That he Dreamt he had received a 
 great Wound in the Head, and that he was 
 upon Dying , and therefore he awak'd in a 
 Fright ; his Mafter, who Loved him, com- 
 manded him not to ftir out of Doors: mean 
 while,his Companions, the next day,had a mind 
 to vifit the Enemy ; he forgetting his Dream, 
 goes forth with them j the Enemy appearing, 
 his Companions Fled, and he was Slain, his 
 Head being Cloven afunder. 
 
 He there tells us alfo, That M r Anfon.Taard- 
 fcr was admonifhed by a Dream,wherein he faw 
 himfelf a Drowning, whereupon he refolved 
 not to go a Swimming that day, but forgeting 
 his Dream, and returning to his Swimming, 
 he was Drownd. 
 
 S. At* ft in tells us, That one ?r<efi*ntim defired 
 a Solution of a Doubt of a Philofopher , 
 which he refufed to give him ; the night fol- 
 lowing Vrtflantim being awake, law this Phi- 
 lofopher ftand by, and folve the Doubt, and 
 prefently to go away. Traftantius meeting him 
 the next day, ask'd him, why having refufed 
 
 to 
 
or Familiar Spirit*. : \y 
 
 to folvc the Qucftionthe day before, he came 
 to him at midnight, c( his own accoi I 
 Solv ' lilofopher rcply'd, 
 
 m I jctmd tc do 
 
 JON. 
 
 in his Extrcitatlms on T fa ; , £ X cr. c. *<• 
 
 5 as thefe happen, for that tl 
 
 fon that Dreams reprefentingto-himfeif fuch a 
 ivours to produce a fenfe of things 
 not I i the authority of that Man, or the 
 
 the has of him; hence, fbmetmies, they 
 e Rich Conceptions, which are owing, not 
 to tl es, but to tht reputation of Co gr 
 
 a Man. Wife very well knew this, 
 
 who commands tnat our Mind be raifed 
 fome Man of great Repute, which we r 
 propofe to our lelves to be Imitated, and n 
 hear and behold him as prcfent : Propofe 
 fe!f, lays he, what Socrates, or Zeno would ft* 
 V. Encbrli c j. 
 lie adds beneath; That Sagacious Vertue 
 which exerts it fclf in Man, freely difcover* 
 it felf by an Inftincfrul Impetus, and I h 
 often perceived in my Sleep, what exactly 
 :he next day : So when I havegenp 
 to Sleep with a fixed thought on a Pcrfon 
 Sick, a meet Remedy has been rcprefented to 
 mc in my Dream, which nicely weighing in 
 my Judgment the next morning, I have thought 
 it Excellent, and given it with great Succefs. 
 I had read the fame had happen'd to Hippocrates 
 and Galen , bat doubted of its Truth; but I 
 have found ] >v my own experience that a Na- 
 ture prone to a Buhnefs, finds molt compen- 
 dious ways for «it, which others fcarce trpr 3 
 attain j ;. fwerva; as Ttolomj fa 
 
 j. 
 
 R 4 
 
248 An Account of Genii , 
 
 Galen tells us, That Women while they are 
 with Child, often fee their Childrens For* 
 tunes in their Sleeps and that Cypfalts, and Pe- 
 ricles began to be formidable to Greece, from 
 the Womb, Here Cardan adds, The Soul feems 
 then to be moft pure, as it newly comes from 
 Heaven, and to forefee and (hew future 
 things to Parents. 
 
 In the Life of the late Sir Henry Wotton, we 
 find an account of a Dream of his Father 
 Thomas JVotton, Efq; as follows. A little be- 
 fore his Death, he Dreamt, that the Univer- 
 fity of Oxford was Robb'd by Townfmen, and 
 poor Scholars, ajid that the Number was Five; 
 and being that day to write to his Son Henry 
 at Oxford ; he thought it worth fo much pains, 
 as by a Toftfcrip to his Letter, to make a flight 
 enquiry of it. The Letter was writ out of 
 Kent, and came to his Sons hands the very 
 morning after the night, in which the Rob- 
 bery was committed; for the Dream was true^ 
 and the Circumftances, tho' not in the exa& 
 time ; and when the City and Univerfity were 
 both in a perplext Inqueft of the Thieves; 
 then did Sir Htnry Wottm fliew his Fathers Let- 
 ter; and by it, fuch light was given to this 
 work of darknefs, that the Five Guilty Per- 
 fcns were prefently Difccvered and appre- 
 hended, without putting the Univerfity to 
 fo much trouble., as the Calling of a Figuer. 
 
 We are alfo tcld in the next Paragraph, That 
 the faid Thomas JVottcn, Efq; and his Uncle 
 TSlchoUs Wcttm^ who was Dean of Canterbury, 
 both fcrefaw and foretold the days of their 
 Peaths. 
 
 Selnec- 
 
or Ftimiiur Spirits. 249 
 
 Selneecerus tells us in his Calendar , concerni: 
 Cbrijlun Ring of Dtnm ark y T\\nt he foretold his 
 Death, both to his Chaplain M. Paul us Novio- 
 tsj and to D. Cornelius his Phyfician. / 
 Scutellaria , a Famous Allronomer of 
 Phvlician to the Emperour Rodolphus 
 the Second, had a foreknowledge of his Death 
 eight days before it happened, and affirm'd for 
 certain, he fhould Die on the 10th of Decern* 
 An. IJ89. That Famous Aftronomer Ltmardus 
 Tbur tainly foreknew the day of his death, 
 
 made his Will, and commanded his Landlord 
 that he fhould Bury him by the fide of Albert us 
 Magnus, which was done. He Died the 9th of 
 July, An. 1 j96. i There is at Rome this Monument. 
 
 To Seraphinus Odu(5Hus Strancionieus, F- 
 mous Phyfician , a mofi Ingenious Prophet, and a 
 Man skilled in all manner of Learning *, who being 
 feized with a vehement Fever, foreknew, and moji 
 cenfiantly foretold the day jsnd Hour of his Death. 
 Theophilus his Son creeled this Monument : he Died 
 > the 9th of the Calends of Sept. An. 1 J 5 8. having 
 Lived J4 Tears, 9 Months end 22 Days. 
 
 This I take from Kormannus, L. de Mirac.Mort* 
 t 9. c. 102. who in the faid Book, and the 
 fame part. c. 1 64. writes as follows, concerning 
 Trefging Dreams. That Dreams fometimes 
 prefage Death, many examples teftify. That 
 of King Pharaohs Baker, Gen. c 4. The 
 Dream of Imams ScyUa the Roman. The Dream 
 of Calpbumia, the Wife of Julius Cafr. The 
 Dream of Cicero, in Valerius. The Dream of 
 I e Great, in the fame. The Dream 
 of Simcnides. The Dream of Crejfits, King of 
 a. The Dream of the Arcadian in Megaraj 
 in the fame, The Dream of Flav. Valerius, of 
 
 Marcian 
 
2*5:0 An Account of Genii, 
 
 Martian the Emperor. The Dream of Eliza- 
 beth de VArche, the Mother of the Pucelle of 
 Orlennce. The Dream of Poljcarpe. The Dream 
 of the Scholar of Pavia. All which M. Ancer- 
 mm Juliunus, has learnedly compiled in his 
 Book of Dreams and noBwnal Vijions. 
 
 An ancient Gentleman, now living in 
 London, has told me , That many Years fince 
 he had occafion to make a Journey into the 
 North,' and that being a Bed in his Inn, the 
 firft Night of his Journey, a Friend of his, 
 Dead not long before, appeared to him in his 
 Dream, and told him, he had lodgd 1000/, 
 in the hands of a Perfon, whom he named 
 (and who was well known to the Gentleman I 
 write of) for the ufe of his Daughter ; and 
 he defired him, That upon his return to Lon- 
 don, he would put the Perfcn in mind of it, 
 and defire him to take care to pay the Mony. 
 The Gentleman, after his return , toojc an 
 oportunity to vvait on the faid Perfon, and 
 after common'difcourfes were over, told him, 
 That fuch a Friend of theirs (whom he nam'd) 
 lately Dead, had communicated a Secret to 
 him, viz» that he had lodg'd 1000 /. in his 
 hands, for the ufe of his Daughter, and that, 
 as fhe would grow Marriagable in a fhort time., 
 he might do well to pay it : The Perfon freely 
 own'd the thing, and pay'd the Mony accord- 
 ingly; the Gentleman, from whom I had the 
 Relation, having known nothing of it but in 
 his Dream. And this is remarkable, that the 
 Gentleman who paid the Mony, chanced to 
 foil in about three Months after. 
 
 To give fome Account of what experience 
 Swfu J j iave j iac j m y f^if { n Dreams. As Cardan tells 
 
 jt.T.' ' l 'y i h that befide the Oracle and Prophecy, there 
 
 are 
 
or Familiar Spirits. 1 5 l 
 
 are four kinds of Dreams, viz. Monitory y Ter- 
 
 d Impelling; Sol have hid 
 
 fome of all four kinds, and have been 
 
 lem in many material circumftan- 
 
 I ife ; many times the Genii which 
 
 c, as I have lain in my Bed, 
 
 have hid me go to Sleep, laying, That they 
 
 rhing to me in my Dream; 
 
 \\ hich they have performed ; and when the 
 
 Dream was over, they having fuggefted what 
 
 thev .' have fenfibW pufh'd my 
 
 Shoulder, or taken me by the Arm-rift, or 
 
 toucht fome other parts of my Body, to awake 
 
 . and have bid me confider of what I had 
 
 lien in mv Sleep. And though I have then 
 
 generally found the things enigmatically re- 
 
 prefented , yet the meaning was obvious 
 
 enough, and I have guided my felf by it. 
 
 Dr. Bekktr, who takes upon him to folve all 
 Appearances in Dreams , or others, by Natu- 
 ral Reafon , without any Agency or Spirits ; 
 in the Third Volume of his Work, entitled, Lt- 
 rr.omle Encbanti, c 22. writes thus. There is a 
 tain way ofPrefage^or of Prognoftick Signs, 
 which relates to certain particular Perfons and 
 their Concerns , when a Man by fome extra- 
 ordinary Vifion , bv the hearing or lbme fen- 
 j Perception of fomething , is advertis'd 
 before hand^of fomething which will happen 
 tofhim, or of what is prefently to happen. This 
 is what I agree in, and I fhall give the Rea- 
 fon of it in my Fourth Part; and here I fhall 
 only explain the thing after the way I conceive 
 it : for Inftance, fome one Dreams , that him- 
 fj crone of his will die, or that he fees his 
 own Figure, or that of another Perfon before 
 him. or in a Coffin, or that he hears fome 
 
 one 
 

 tfi An Account of Genii , 
 
 one knocking on it to Nail him in , that he 
 preceives fome one to take him by the Hand, 
 or to ftrike him on the Shoulder, and all other 
 things of this Nature • but in the fame degree, 
 as thofe beforemention d , without going far- 
 ther : that is to fay , in things that concern 
 our felves, and thofe that belong to as , and 
 in refped of what is Natural, not with Per- 
 fons that have no Communication with us , or 
 concerning things that are wholly contingent 
 and cafual, and that depend on the Choice of 
 Mens Wills. If beyond this fomewhat often 
 happens, it is not againft Nature, nor above it, 
 nor out of its Power; for before fuch a Dream 
 happens , a Man has thought, perhaps, more 
 than once, with great Affi&ion of his Death ; 
 fince a Dream comes from much thinking on a 
 thing, and that the Affliction partly caufes the 
 Diftemper, or having increas'd it, Death Na- 
 turally follows ; but it's more difficult to com- 
 prehend how this may alfo happen in refpe*a of 
 other Perfons; for a Man has not fo ftrong a tye 
 with another. Mean while, as I obferve, that 
 Naturalifts afligns two Caufes, that give Birth 
 to Sympathy , or a mutual Inclination, which 
 manifeftly appears in Men , Beafts , Plants, 
 Trees, and in many other Bodies , by which 
 they naturally Unite therafelves together , or 
 keep far afunder from each other >giid in their 
 Operations , they find not Reafon to rejed as 
 incredible ev'n thefe Apparitions, in a Dream, 
 but we ought alfo to conclude from thence, 
 that the Natural caufe being thus known, the 
 Devil has nothing to do in it. 
 
 We explain more particularly Sympathy, after 
 the way following : We fay then, firft, That 
 each Body , ev'n though fo little it can fcarce 
 
 • ' " be 
 
P Familiar Spirits, 253 
 
 be pefceiv'd, is composd of an Infinity of lit- 
 tle Parts 5 and that thefe little Pares arc int.. 
 
 en the one with the other , after a very 
 unequal maimer \ tl ■; this that two Bo- 
 
 dies ift Parts or Atoms are wo- 
 
 ven after an equal manner, have aifo a tye 
 
 with the other j for they are invcllcd with 
 anobjed, which is the fame, or at lead of the 
 fame Nature, and of an equal manner ; where- 
 fore thofe which are of an equal Compofition 
 of Parts, will receive the one as well as the o- 
 ther, after fuch or iuch a manner , a like dc- 
 fire, or* like food in eating and drinking, and 
 as this texture has place particularly in the Na- 
 turnal mixture of Man's Body , we call this 
 Equality of Humors, and according then as thefe 
 Particles agree , and are woven and difpos'd 
 well, or ill together , this is call'd Good or Iff 
 Humor of a Man , but this is not yet all, the 
 Particles thus Interlace for the Compofition 
 of a Body , are withal little volatile Parts, 
 * which pafsaway in Vapours continually both 
 outwardly, and inwardly, whereof we may 
 fee, as far as the Eye can difcover , fome 
 what a Proof in the Smoak, or Vapour of hot 
 Blood, for this Vapour is nought but a quanti- 
 ty of thofe little Parts, mixt the one with the 
 other, in a volatile and continual Motion; 
 thefe Particles exhale from one Body into ano- 
 ther : Now in all things this holds, that every 
 where, like feeks its like, and joyns with its 
 like • when in rhe commerce of Humane I 
 this does not happen {o exteriourly , 
 
 coupling v 
 
 iry of Nature, but 
 
 the Sympathy 
 
 no 
 
54 An Account of Genii, 
 
 We muft add to what we hare faid before, 
 the force of the Imagination , whereof Expe- 
 perience teaches us amazing thinks ; It is (to 
 (peak thus as openly as we may ) as out of the 
 Operation of the Exteriour Senfes, that Spi- 
 rits^ (that is to fay) the faid Exhalation, and 
 Evaporation of the moft fubtle Parts moun- 
 ting from the Heart to the Brain, where they 
 expofe a like Reprefentation , as that of the 
 common Senfe of Man, by the means of the 
 Senfes, but otherwife brought from without ; 
 according then as the Brain is tender or hard, 
 moiftj or dry; or that aPerfon is old oryoung; 
 1 a Man, or a Woman ; that the one or the o- 
 ther finds himfelf Sick or in Health : According 
 to all this, I fay, fomething is imprinted, more 
 eafily or more difficultly in the Brain ; the Spi- 
 rits having more or lefs Communication with 
 thofe of another Body , equal to this, by the 
 means of the Exhalation , and Evaporation 
 of the leaft Parts , outwardly and inwardly ; 
 this happens moft commonly in a Sicknefsj 
 and above all in a Mortality ; thence comes 
 the contagion of the Air , and of the Blood. 
 This being fo , Men may alfo , in cafe of a 
 Sicknefs, or Mortality , or of fome Iminent 
 danger , while the Blood and Spirits are par- 
 ticularly mov'd, have a lively fore-perceiving,- 
 that is to fay , the Woman in refped of her 
 Husband, the Child in regard of his Mother, 
 and the Mother in regard of her Child ; Bro- 
 thers and Sifters in regard the one of the o- 
 ther^ and even a Friend , and a Comrade in 
 refped of thofe with whom they have contra- 
 cted a Friendflup and Society ; and though 
 they are far diftant , they ceafe not to have 
 this fore-perceiving, fince the volatile Particles 
 
 difperfe 
 
or Famtlltr Spirits. 
 
 difperfe themfelves to manv Leagues diftknc 
 
 and tend the en 1$ the other. 
 
 wholly proves what 1 fay , the . 
 moft llihtle ! heir Exteriour and In- 
 
 iour act: of cue Body in anoth- 
 
 . it chc 1 oadftone draws the [ran ; f< r 
 reciprocally touches; Tins touch 
 the texture of the Particles the one with 
 the ( and fc> that what docs not touch 
 
 reciprocally does not draw. That theft little 
 Parrs difperfe themfelvcs very far is what is 
 taught us by the trace of a Dog ; this Beaft in 
 following it , will find bv the fole means of 
 fmell, in which confifts the Motion of 
 thefe fubtle Parts, the Tract of any one that 
 craveU'd, to Fifty, nay, even to an Hun- 
 dred Leagues of way, by Land and Water, 
 in fair Weather, and Tempeftuous. As for the 
 Imagination, its a thing manifeft, by the won- 
 derful Experience and Operation it has while 
 Women are with Child, on the Fruit ; without 
 (peaking at prefem.of other Examples which 
 may find their place in the Sequel. 
 
 I conclude therefore, at prefent, that this 
 Communication, and this Motion of the vo- 
 latile Parts of the Bodies of Perfons, that have 
 love the one for the others, or that are of i 
 equal Nature, be it far, or near, produces 
 fiicha thing.This admirabbParticipation makes 
 an equal Impreflion on the Brain , as we find 
 ill Weather caufes it felf to be fore-percciv'd in 
 a Man's Limbs, or chiefly in thofeof a Bead. 
 I fay, fuch an Impreffion is mad 
 
 fon iick , or that a ficknefs I om 
 , or that he 
 point of Death : its to t nv, 
 
 he underftands, he 
 
256 An Account of Genii 
 
 things and this alfo troubles him. When there 
 has happen'd to him after an extraordinary man- 
 ner, fuch a Perception or Dream Wakings it's 
 the fame thing as the Imaginations that never 
 happen d to him after the fame manner, or near 
 it; or that he has been ufed all the times he 
 has made this experience, to fee fomewhat like 
 this to follow, he may take it for a fign not of 
 a Devil, or of a Spirit, but as being wholly 
 Natural. We may alfo freely believe, that by 
 reafon of the unequal conftitution of the Brain, 
 Blood and Spirits in fome Men, one alfo ought 
 to be fubjed more to thefe kinds of rencoun- 
 ters than another; this caufes that we may 
 fay in fome manner with Reafon, that one 
 Man may fee more Fantoms than another. 
 
 I fhall forbear to incert more here from 
 Dr. Bekker, referring the Reader to his Works ; 
 and I fhall conclude this Chapter with a Re- 
 lation, or two, for Men to confider how 
 Dr. Bekkers Philofophy before laid down, may 
 ferve to explain them, tho* in truth thefe Re- 
 lations might have been fomewhat more pro- 
 perly inferted in fome precedent Chapter y 
 than this of Dreams. 
 
 The firft is concerning that Duke of Buck 
 ingham, who was Stabbed by Feiton, Aug. 2 
 1628. 
 
 Mr. Lilly the AJtrologer, in his Book, End- 
 ailed , Monarchy , or no Monarchy in England y 
 Printed in 40. i6yi. Having mentioned the 
 Death of the Duke of Buckingham , writes as 
 follows. Since I am upon the Death of 
 Muckintrbant, I Ilia 11 relate a true Story of his 
 being admoniihed often of rfee Death he jQioulq 
 Die, in this manner. 
 
 i 
 
 An 
 
 
cr Familiar S 2 5 7 
 
 An Aged Gentleman, on.- 
 remember, having formed) 
 Duke , or of great acquaintan-j with 
 Duke's Father, and now retired, ha non 
 
 appeared fcvcral times to him, in tl 
 Sir George Villiers, the Duke, 
 mm walk' J many times in r 
 ber, without any aftion of terrour, 110 
 hurt, or fpeech; but at laft one Night 
 out in thefe Words , Mr. Parker, / know 
 loved me formerly , and my Son George 
 time very well j I would have you go from me 
 ( you know me very well to be hts Father, i 
 Sir George Villiers of Leiceiterfhire ) and to 
 quaint him with thefe, and thefe particulars, &C. 
 and that he above all refrain the Council and 
 fany of fucb and fitch, whom he then nominated, 
 or elfe he will come to deftruttion, and that fudden- 
 ly. Parker though a very difcreet Man, partly 
 imagined himfelf in a Dream all this time, 
 and being unwilling to proceed upon no better 
 grounds, forbore addreffing himfelf to the 
 Duke, for he conceived if he fhould acquaint 
 the Duke with the words of his Father, and 
 the manner of his appearance to him (fuch 
 Apparitions being not ufual) he fhould be 
 Laugh'd at, and thought to dote, in regard he 
 was Aged. Some few Nights paft, without far- 
 ther Trouble to the Old Alan, but not very 
 many nights after, Old Sir George Villiers ap- 
 peard again, walked quick and furioufly in the 
 Room, feem'd Angry with Parker, and at I 
 laid, Air. Parker , I thought you had been my 
 Friend fo much, and loved my Son George jo ;. 
 
 you would have acquainted him with what I 
 ti, but I know you have not done it • by all the 
 *:djhip that ever was betwi... 
 
 s 
 
2-4 8 
 
 An JccountaFGi 
 
 
 the great reffett you bear my Scu^ 
 deliver what I formerly commanded you , to my 
 Son. The Old Man feeing himfelf thus fol- 
 licited, promifed the Daemon he would, but 
 firft argued it thus, that the Duke was not 
 eaiy to be fpoken withal, and that he would 
 account him a Vain Man to come with fuch a 
 Menage from the Dead ; nor did he conceive 
 the Duke would give any credit to him : to 
 which the Damon thus anlwered • If he will not 
 believe you have this Difcourfe from me, tell him 
 of fuch a Secret ( and named it ) ivhich he knows 
 none in the World ever knew but my felf and him. 
 Mr. Parker being now well fatisfied that he 
 was not afleep, and that the Apparition was not 
 a vain Delufion, took a fit oportunity, and fe- 
 rioufly acquainted the Duke with his Father's 
 words, and the manner of his Apparition. 
 The Duke heartily Laught at the Relation, 
 which put old Parker to a Hand, but at laft he 
 affumed Courage, and told the Duke, that he 
 acquainted his Fathers Ghoft , with what he 
 found now to be true, <viz> Scorn and Derifion; 
 but my Lord, fays he, your Father bid me 
 acquaint you by this token, and he faid it 
 was fuch as none in the World but your two 
 felves did yet know- hereat the Duke was 
 amazed, and much aftonifhed, but took no 
 warning, or notice thereof, keeping the fame. 
 Company fall, advifing with fuch Counfel- 
 lors, and performing fachA&ions, as his Fa- 
 ther by Parker countermanded. Shortly after, 
 Old Sir George Villiers, in a very quiet, but for- 
 rowful Pofture, appears again to Parker, and 
 d, Air. Parker, I know you deliver \l my words 
 eorge my Son, I thank you fir fo doing, but 
 k% jtigbted thcm y and now I only requefi this ?nvre 
 
Spirits. 
 
 to my S 
 
 the Coanfi 
 
 a Kmfc 
 I 
 
 i time. Mr. cn- 
 
 jd, though very unwillingly 3 to acquaint 
 the Duke with this did, 
 
 but the Duke delirYi him C no 
 
 farther with fuch Meflfagei and Dreams, and 
 told him he perceived he was now an Old Man 
 and Doted ; and within a Month after meet- 
 ing Mr. Parker on Lambeth- faid, A 
 
 . Parker a y you of yon 
 
 only rcturn'd, Sir I ivifh it may never have S 
 cefs y &c. but within fix Weeks after, 
 Stab'd with a Knife, according to his Fathers 
 Admonition beforehand, and Mr. Parker Died 
 foon after he had feen the Dream or Villon 
 perform'd. 
 
 This Relation is Inferted alfo in the Lord 
 Clarendon's Hifiory , and in Sir Richard Raker's 
 Chronicle. The Lord Clarendon, in hisHiftory, 
 Vol I. L. i. having given feme Relations, favs, 
 That amongft others there was one ( meaning 
 this of Taker ) which was upon a better foun- 
 dation of Credit, than ufualiy fuch Difcourfes 
 are founded upon. And he tells us, that Parker 
 was an Officer in the Kings Wardrobe in Wind- 
 for Ctifile, of a good reputation for honeity and 
 difcretion, and then about the Age of Fifty 
 Years, or more. This Man had in his Youth 
 been bred in a School, in the Parifh 
 Sir Gcorg , the Father of the Duke K\ 
 
 and had been much cherifhed and obli- 
 ged in that Seafon of his Age, 1 faid 
 
 S 2 
 
260 An Account of Genii, 
 
 Sir George, whom afterwards he never few. 
 About Six Months before the miferable end of 
 the Duke of Buckingham, the Apparition was 
 feen • after the third appearance he made a 
 Journey to London, where the Court then was; 
 he was very well known to Sir Ralph Freeman, 
 one of the Mafters of Requefis, who had Mar- 
 ried a Lady, that was near allied to the Duke, 
 and was himfelf well received by him. He 
 Informed the Duke with the Reputation and 
 Honeily of the Man, and Sir Ralph Freeman 
 carry'd the Man, the next Morning, by Five 
 a Clock to Lambeth, according to the Duke's 
 appointment, and there prefented him to the 
 DukCj who received him Courteoufly at his 
 Landing, and walked in conference near an 
 Hour with him and Sir Ralph' s,znd theDuke'sSer- 
 vants at ftich a diftance, that they heard not 
 a word ; but Sir Ralph always fixt his Eyes on 
 the Duke, who fometimes fpoke with great 
 commotion and diforder; and that the Man 
 told Sir Rt.lph in their return over the Water, 
 that when he mentioned thofe particulars that 
 were to gain him credit, the Duke's colour 
 changed, and he Swore he could come to that 
 Knowledge only by the Devil ; for that thofe 
 particulars were known only to himfelf, and 
 to one Perfon more, who he was fure would 
 never fpeak of them. So far the Lord Claren- 
 And I think Dr. Bekkers Hypothefis will 
 hardly clear this matter. 
 
 I (hall only add here a fmall relation of a 
 thing that happened to my felf ; About Six 
 Years fince, a Gentleman, whom I had never 
 feen, nor heard of before, came to my Lodg- 
 ing- (which was then in Fetter-l&ne) about 
 cf the Clock in the Morning, it being 
 
 Summer 
 
or iar Spirit*. 261 
 
 Summer time , he found a Servant of 
 
 ked him whether I were ftir- 
 ring, and finding not, he defired the : 
 
 to mc, and acquaint me of his being 
 defired; if it might not be 
 troublefome , he might be admitted to my 
 Bed-fide ; 1 admitted it; and upon his com: 
 to me, he told me he was direded to me by 
 tion of mine, whom he had 
 met at Hamftead, he having a defire to dif- 
 courfe with me concerning an Affair in 
 which he underftood I had fome knowledge : 
 After fome difcourfc was over I asked him 
 his Name, which he told me; then I asked 
 him where he Lived, he reply ed,, in Cane- 
 1Vood' y whereupon I was fomewhat furpri- 
 zed; for that very Morning, at Three of 
 the Clock, I was awaked out of my Sleep by 
 a loud Voice, faying, Cane, Cane> Cane ; now 
 whether the intentnefs of the Gentlemans 
 Thought of coming to me, wrought this 
 upon my Mind, or how elfe it came to pafr, 
 may require confideration. 
 
 S 3 CH 
 
1 
 
 251 An Account of Genii, 
 
 CHAP. X. 
 
 What perception Men have had of Genii, 
 &r Spirits,, and their Operations by 
 Magical Tr a Bices. 
 
 fTH H E Learned Ludovkm CapeUus writ a 
 X Book, Entituled, The Hinge of Faith and 
 Religion, which was Published in Englijh, An. 
 1660. In the Tenth Chapter of that Book, 
 he draws a reafon to prove a Deity from 
 Wizards; Magicians, Inchanters, and from all 
 the Heathen Idolatry, and Superftition; where . 
 he writes thus: 
 
 It's a certain things which the experience 
 of our days, and that of all Ages does averr, 
 which the monuments of Hiftories,"' both Anci- 
 ent and Modern confirm , and which the 
 Writings, as well of Heathens, as of Chrifti- 
 sns certifie; that there are and have been at 
 all times in the World , Witches, Magicians, 
 Diviners , Inch ant ers , and fuch like notorious 
 wicked People, that have a familiar Commu- 
 nication,, and a frequent Commerce with De- 
 vils ; by whofe help and power they do many 
 ftraLge and prccigious things, above and be- 
 void all humane Wifdom; ail which conse- 
 quently infers, that thefe things proceed from 
 k fuperaatural and immaterial caufe, fuch as 
 Dtfmcms are, 
 
 Tl 
 
 
'miliar Spirits. 2 5 5 
 
 well 
 
 :id of tl tm themfeh 
 
 do i z this to us. The J ,md 
 
 hichjuftice frequently inflids on 
 »ffes, the Relations and 
 re made about them, 
 allure us of this, and leave no doubt of it. 
 The damnable curiofity of many Pcrfons, 
 which e efcourfe to fuch as they, 
 
 to knov d do all thofe things that 
 
 cannot be done ' other means, d< 
 
 confirm this, J he Writings of the Heathens, 
 ell Greeks as Romans, are full oflnftances 
 of fuch Perfons, and of their effefts, which 
 are ftupendious and wonderful : ib that a Man 
 muft wholly renounce his Reafon, and believe 
 nothing or thofe things that are done, if he 
 will not alfo believe that there are fuch Per- 
 fons ; which is true and manifeft by all thofe 
 kinds of Tellimonks, and Monuments, which 
 induce us to believe any thing. 
 ow, if there are any Witches, Incbantcrs, 
 &c. it neceffarily follows that there are Da- 
 mons, by whofe help and power, they caufe 
 fe prodigious effeds to come to pafs, which 
 'i wonder at, and look upon with horrour 
 and amazement; it being net poflible thai 
 tl.ofe things fhould be done by any humane 
 Power. The Hiftories therefore and Writings 
 til Nations, and even of die Heathens 
 themfelves, are full of examples of the 
 Apparition^, and of their ftrange eff( >w, 
 
 he fays, if there ware any Damons (:s> it can- 
 not be denied ) it follows that there is a Deity 
 vcthem, which fo reftrains than, that they 
 S 4 
 
2 ($4 An- Account of Genii, 
 
 (hall not overthrow all things by their might; 
 for they have ftrength and malice enough to 
 do it. 
 
 He adds beneath. The publick profeffion 
 of Magical 'Arts , which has been fometime ttN 
 lerated in fome of the moft famous Univerfities 
 of Chriftendom; the common diftin&ion of 
 black snd white Magick, which has been in- 
 vented by feme excellent Philofophers of the 
 Seds of Plato and Pythagoras, who would have 
 found a way by which they might have fub- 
 je6ted the good Damons to them, and recon- 
 cile them to themfelves, and which has from 
 them paft to the Jevjijh Cabalifis, and from 
 them to the Chrifiians, are an invincible Argu- 
 ment, that there are Magicians and Damons : 
 The certain and averred Relations of the Nor- 
 thern Countries, and of both the Indies, do teftify, 
 that all thofe do fwarm with them, and that 
 there is fcarce one which has not his Damon, 
 and Familiar Spirit. So far Capellus. 
 
 To give fome account now of the Magick 
 and communion with Spirits, pra&ifed in the 
 Northern Countries. Shefferus, ProfeflTor of Law 
 at Uffal in Sweden, has writ an Hiftory of Lap- 
 land, which was Printed in Englijh at Oxford, 
 An. 1674. anc ^ * n ^ s Eleventh Chapter, which 
 is concerning the Magical Ceremonies of the 
 Laplanders, he writes as follows. 
 
 It has been the received Opinion among all 
 that have known the Name of the Laplanders, 
 that they are a People addided to MagicL 
 This Judgment of Hiftorians concerning the 
 Laplanders , is no lefs verified of the Biarmi, 
 their Predeceffors, fo that we may juftly fup- 
 ppfe both of them to have defcended from the 
 fame original 3 for the Biarmi were fo expert 
 
 in 
 
or Familidr Spirits. 165 
 
 thefe Arts, that they could either by their 
 rds, orfome other wicked Artifice, 
 and bewitch Men, as to de- 
 | of the ufe of Limbs and Reafon, 
 
 and very often to bring them into extream 
 o\ their Lives: but though in thefe 
 i times they do not fo frequently pra&ice 
 i dare not profefs it fo publickly as 
 t there are ftill many that give 
 nfelves wholly to this Study : for every 
 one thinks it the fureft way to defend himfelf 
 from the injuries and malicious defigns of 
 others. And they commonly profefs that their 
 knowledge of thefe things is abfolutely necef- 
 fary for their own Security; upon which ac- 
 count they have Teachers and Profeffors in this 
 Science; and Parents in their laft Wills be- 
 queath to their Children, as the greateft part 
 of their Eftate, thofe Spirits and Devils, that 
 j been any way ferviceable to them, in 
 their life time. And Sturlfonius gives an ac- 
 count of the moft Famous Laplanders of that 
 Profeflion : and though fome arrive at a grea- 
 ter knowledge in this Profeflion, and are more 
 able Mailers to teach it than others , yet it's 
 very feldom but the Parents themfelves are fo 
 learned, as to perform the duty, and fave the 
 cxpences of a Tutor. According to an aptnefs 
 of difpoiition in Learning, fome arrive at a 
 greater perfection in this Art, than others, 
 who may be excellently qualified for other 
 Imployments. 
 
 As to their bequeathing their Familiar sto their 
 Children, they fuppofe it the only means toraife 
 their Family : So that they excel one another in 
 this Art, according to the largenefs of the Lega- 
 Thus each Houfe has its pe- 
 culiar 
 
i$6 An Account of Genii , 
 
 Culiar Spirits, and of different and quite con- 
 trary natures from thofe of others. And noi 
 only each diftind Family, but fingle Perfon 
 in them alfo have their peculiar Spirits, fome- 
 times one, two, or more, according as theyj 
 intend to ftand on the defenfive part, or ar$ 
 malicioufly inclined, and defign to be upon* 
 the offensive : but there is a fet number of ob-* 
 fequious Spirits, beyond which no one has $ 
 and fome of thefe will not engage themfelves, 
 without great follicitation and earned entrea- 
 ties, when others readily proffer themfelves to 
 little Children, when they find them fit for 
 their turn; So that divers of the Inhabitants 
 are almoft naturally Magicians : for when the 
 Devil takes a liking to any Perfon in his In- 
 fancy, as a fit Instrument for his defigns, h$ 
 presently feizes on him with a Difeafe, ia 
 which he haunts him with feveral Apparitions ; 
 from whence, according to the capacity of 
 his Years and Understanding, he learns what 
 belongs to the Art. Thofe which are taken 
 thus a fecond time, fee more Vifions, and 
 gain greater knowledge. If they are feized a 
 third time, which is feldom without great 
 torment, or utmoft danger of their Life, the 
 Devil appears to them in all his fhapes, by 
 which they arrive to the very perfection of 
 this Art ; and become fo knowing, that with- 
 out the Drum, they can fee things at great 
 diftances, and are fo poffeft by the Devil, that 
 they fee them even againft their will : For in- 
 ftance, not long fince a certain Lap, who is 
 yet alive, upon my complaining againft him * 
 for his Drum, brought it to me, and confefi 
 with Tears, that though he fhould part with 
 it, and not make him another, he fhould have 
 
 the 
 
or F-vniliar Spirits. 257 
 
 ad formerly: and he 
 
 and 
 
 not wh ed 
 
 oiik Lapland UT- 
 
 new not how to 
 nee things altogether 
 prefent to him. 
 
 it's according to 
 of Inftruments they make ufe of 
 ided inn rts ; one comprehends 
 
 at to which their Drum belongs., the other 
 rhofe things to which Knots, Darts, Spells, Con- 
 i the like, refer. Concerning their 
 Drum , it's made of an hollow Piece of Wood,, 
 and mud be either of Pine, Fhre, or Birch-tree, 
 which grows in fuch a particular place^ and 
 turns directly according to the Suns Courfe ; 
 which is 3 when the grain of the Wood,, tur- 
 ning from the bottom to the top of the Tree, 
 winds it felf from the right hand to the left ; 
 from this perhaps they believe the Tree very 
 acceptable to the Sun, which under the Image 
 ofTfjcr they Worfhip , with all imaginable A- 
 :tion. The Piece of Wood they make it of 
 is the Root cleft afunder, and made hollow on 
 one fide, upon which they ftretch a Skin ; the 
 other iide being convex, is the lower Part, in 
 which they make two Holes, where they put 
 rs to hold it. The fhape of the 
 upper fide is Oval, and in Diameter about half 
 an Ell. Its like a Kettledrum , but not alto- 
 gether fo round, nor fo hollow, and the SI 
 is faften'd with Wooden Pegs; fome are few 
 with the Sinews of RrA»* Dear. They Paint 
 upon the Skin feveral Pictures in red, ftain'd 
 with the Bark of an Aliier-tree. As for the 
 particular Pictures of thole Drums , I refer 
 
%6% An Account of Genii, 
 
 you to the Author. They put a Bunch 
 Brafs Rings on the Drum , when they beat 
 them. Several of the Drams have not the fame 
 Pictures upon them. They have the Pictures 
 of feveral Animals on their Drums , to fignifie 
 when, and in what place they may find thei 
 If a Rain Dear be loft , how they may get hi 
 again ? whether the Rain Dears Young on 
 will live ? whether their Fishing will be fui 
 cefsful ? if Sick Men will recover, or not 
 whether Women great with Child , fliall have 
 a fafe delivery ? or fuch, or fuch a Man fhall 
 die of fuch a Dift.emper, or of what other ? 
 and other things of the like Nature , whi 
 they are defirous to know/ "He fays he ca: 
 give no Account of the Reafon for the Diffi 
 rence in their Drums, unlefs it be that fome 
 them, are made for more malicious Defigns 
 others again for each Man's private Purpofe 
 On this Account he believes, according to th 
 Nature of the Bufinefs they intend , they adc 
 and blot out, and fometimes wholly chan 
 the Figures. 
 
 There -are two things requir'd to fit a Drum 
 for ufe, an Index, and an Hammer. Ttie firft 
 fliews, among the Pi&ures that thing they en- 
 quire after, with the Hammer they beat the Drum. 
 The Index is the bunch of Brafs Rings before 
 mention' d. They firft place one great Ring 
 upon the Drum , then they hang feveral fmall 
 ones upon that • the fhape of the Index, is ve^ 
 ry different, he had one of Copper, of the big- 
 nefs of a Dollar, with a fquarehole in the mid- 
 dle, and feveral fmall Chains hanging about 
 it inftead of Rings. Another has an Alchimy- \ 
 ring, on which a fmall round plate of Copper is 
 hung by little Chains j he had feen another of 
 
 Bone 
 
Wfniluir Spirits. 269 
 
 ie Greek A , with rings abovj 
 
 JVfe J quite different make. At 
 
 re Cutts of feveral Drums, fo he 
 
 is of u ««ij and /t/»f /; fome Writers call 
 
 ;^j Sirpents, or Brazen Frogs and Toads y 
 nble them , but becaufe by 
 lcm t; Creatures , whofe Pi- 
 
 urcs : en make ufeof in their Conju- 
 
 1 ppofing them very grateful and ac- 
 ) the Devil. They make the Index 
 idiffcrcntly of any fort of Metal. The 
 [ammer they ufe in railing their F arm- 
 or s y as for the Head of it, it's made of Rain- 
 wears Hom;thc other partferves for the Handle: 
 nd he has given us two Cuts of the Hammers, 
 nth this Hammer they beat the Drum, not fo 
 mch to make a noile , as by drumming to 
 love the ring, lying on the Skin , fo as to 
 afs over the Pi&ures > and fhevv what they 
 :ek after. This is the Defcription of the 
 )rum with all its Neceffaries, as it's us'd by the 
 
 far*} that are Subjeft to Sweden. The 
 "inlafs alfo, that are under the Crown of Den- 
 $ark, make ufe of Drums y though fomewhat 
 ifferent in their make from the former; 
 owever, he conceives them not of a different 
 ind, but made for fome particular ufes. The 
 
 Itrs ufe their Drums for divers Deiigns, 
 nd are of Opinion, that what ever they do, 
 s done by the help of it ; and therefore they 
 ;eep ic very choicly with the Index and Ham- 
 
 \ re are three very ftrange things which 
 
 ve they can etfed by their Drum 3 and 
 
 I .longing either to their Hunting, their 
 
 . or lalti r enquiring into 
 
 mentioned 
 
2<So An Account of Genu, 
 
 mentioned by another Writer • the firft is the 
 knowing the State of Affairs in Foreign Coun- 
 tries ; the fecond what fuccefs their Defigns in 
 Hand will meet with ; the third, how to Cure 
 Difeafes^ the fourth, what Sacrifices their 
 Gods will be pleased to accept, and what Beaft 
 each God defires, or diflikes moil. The Ar- 
 tifts that beat the Drums , beat not altogether 
 in the fame place, but round about the Indx J 
 they beat foftly at firft, prefently quicker, and ! 
 continue this till they have effected their in- 
 tent. The Drummer firft lifts up the Drnm by 
 degrees, then beats foftly about the Index till it 
 begins to ftir, and when it's remov'd fome di- 
 ftance from its firft place to either fide , he 
 ftrikes harder till the Index Point at fomething 
 from whence he may Colled what he look'd 
 for, both the Drummer, and thofe prefent are 
 upon their Knees. Thofe who defire to know 
 the Condition of their Friends , or Affairs a- 
 broad, whether joo or iooo Miles diftant, go 
 to fome Laplander , or Finlander Skilful in this 
 Art, and prefent him with a Linnen Garment, 
 or Piece of Silver, as his reward. An exam- 
 ple of this Nature is to be feen upon Record at 
 Bergen, in Norway , where the effe&s of th 
 German Mafiers are regiftred. 
 
 In this place one John Delling, a Fa&or to a 
 German , enquired of a Finlapper of Norway, 
 about his Mafter in Germany : the Finlapper 
 readily affented to tell him ; like a Drunken 
 Man, he prefently made a bawling, then reel- 
 ing and dancing about feveral times in '< 
 Circle, fell at laft upon the Ground, lyini 
 there for fome time, as if he were Dead, then 
 ftarting up on a fudden, related to him al 
 things concerning his Mafter; which were 
 
 after- 
 
 
 er 
 
or FamiHtr Spirits, 26 1 
 
 afterwards found to agree to what he reported. 
 A L> ! ndt\ , gave 
 
 an Account of the journey he firft 
 made i, though he never had feen 
 
 him before that time; which though it were 
 true, m diflembled to him, left he might 
 
 glory too much in his devilifh Practices. 
 
 fays> the Authority of this Man is i^o con- 
 iiderable, that it may give Credit enough to 
 the Ston 
 
 As to the Method taken in making thefe Dif- Hift.tob. 
 coveries, its very different, Oh \nus /. j-catf. 
 
 defcribes it thus ; the Drummer goes into fome 
 private Room , accompanved by one tingle 
 Perfon, belide his Wife, and beating the Dm, 
 moves the Index about, muttering at the fame 
 time feveral Charms ; then prefently he falls 
 into anExtafy, and lies , for a fhort time, as 
 Dead j mean while his Company takes great 
 Care that no Gnat, Fly, or other Animal 
 touch him ; for his Soul is carryed by fome e- 
 vil Genius into a Foreign Country, from which 
 it is broughtback with fome fign,as a Knife, or 
 Ring, as a token of his Knowledge of what is 
 done in thofe Parts ; after this, rifing up., he re- 
 lates all the Cireumftances belonging to the Bu- 
 finefs that was enquired after. Petrus Claudius 
 makes no mention either of the Drum,Charms, 
 Company, or thofe things he brings with him; 
 but he fays, he cafts himfelf on the Ground, 
 ; grows Black in his Face, lying as if Dead for 
 anHour,or two, according as the Diftana 
 the place is, of which he makes enquiry- when 
 he awakes, he gives a full Account of all Af- 
 fairs there. Samuel Rhetn y in his Hiftory, fays, 
 The Drummer fings a Song, c . them 
 
 Joiikt', and the Men and Womej re- 
 
 lent, 
 
272 An Account of Genii, 
 
 fent, fing like wife, fome in higher, fomein 
 lower Notes , this they call Duma. As for 
 their cafting themfelves on the Ground in a 
 Trance ; and what is faid by fome of their 
 Souls parting from their Bodies , Scbefferm be* 
 lieves, the Devil only then ftifles the Faculties 
 of the Soul for a time, and hinders their Ope- 
 rations. As the Drummer falls down, he lays 
 the Drum , as near as poffible on his Head* 
 Thofe in the mean time, that are prefent leave 
 not offfinging all the while he lies fweating in 
 his Agony $ which they do not only to put him 
 in Mind, when he awakes of the Bufinefs he 
 was to know $ but alfo that he might recover 
 out of his Trance, which he would never do, 
 as they imagine, if they either ceas'd finging, 
 or any one ftirr'd with their Hand or Foot : 
 And this perhaps, is the reafon , why they 
 fuffer no Fly, nor any living Creature to touch 
 him , and watch him fo diligently. It's un- 
 certain how long they may lie in their Trance, 
 but it's commonly according as the place 
 where they make their difcovery is nearer, or 
 farther of -> but the time never exceeds 24 
 Hours, let the place be at never fo far a Di- 
 ftance. As for their farther Pra&ice with the 
 Drum, I refer you to the Book it felf. 
 
 Concerning their other Parts of Magick, the] 
 firft is a Card tyed with Knots for raifing of Wind. 
 Schefferus fays, he thinks it not at all probable, 
 that the Laf landers ftiould be concerned in this 
 Practice , fince they live in an Inland Country, 
 Bordering no where upon the Sea, wherefore 
 this properly belongs to the Finlappers of Nor- ; 
 7v ay ; and thofe that are skilled in this Art 
 have command chiefly over the Winds that 
 blew at their Birth j now, he fays^ as this be- 
 longs 
 
or Vimiltar Spirits. 273 
 
 longs chiefly to the ind FmUnJers of 
 
 Norway, fo Joes the flopping of the Co.uL 
 Ships, which ib altogether oi 
 
 Somewhat relating to this I (ind i m 
 
 HimmingiM) vvho in his Trad dc SmftrJHtiowbm 
 :icu, printed at Copenbagucn, An. ipf. t 
 Th.it fitrm Palladia* , fomctime Bifliop 
 Setlandt , and Profeflbr of Divinity at Cf 
 bjguen, could from a Part of his Body affected, 
 foretelfrom what Part of the Heavens Temp. 
 would come, and was fcldom deceivd. 
 
 Next, he comes to their Magical Darts, which 
 they make of Lead, in length about a Finger ; 
 by thefe they Execute their Revenge on their 
 iinemies, and Wound them with Cancerous 
 Swellings, either in the Arms or Legs, which 
 by the extremity of its Pain, kills them in 
 three Days time ; they (hoot thefe Darts to 
 what diftance they pkafe , and feldom rnifs 
 their Aim. Scbtffcrus thinks, that both QUus 
 Magnus, who writes this, and Zeigler from 
 whom he tranferib'd it, as he has many other 
 things, are miftaken , in fetting down Leadtn 
 Darts, (ince he finds no Perfon now that knows 
 any fuch thing, nor is there any mention made 
 of fuch in any other Writers : he thinks the 
 miftake may be , by mifunderftanding the 
 word Skot, which is commonly us'd for explain- 
 ing thofe Darts;' for when Man, or Bead is 
 fuddenly taken with a Difeafe , People call 
 this that takes them fo, Skat, that is a Dart. 
 Tttr/rs Claudius calls it a Gan, which they fend 
 abroad ; he likens it to a / v c, but (ays its fome 
 little Devil, of which the Finland^ s in Norw 
 that excel moft in this Art, kc^p great Num- 
 bers in a Leather Bag, and difpatch daily fonv: 
 of them abroad • but he feems to intimate no I 
 1 more 
 
2/4 An Account of Geriii, 
 
 more by this word Gan, than that very thing 
 which endangers Mens Health and Lives • for 
 he fays,That thefe Finlanders cannot live peace- 
 ably,, except they let out of their Ganeska , or 
 Gan-tiid, which is the Satchel , every Day one 
 of the Gans, that is a Fly or Devil ; but if the 
 Gan can find no Man to Deftroy, after they 
 have fent him out, which they feldom do up- 
 on no Account at all, then he Roves about at 
 a venture, and deilroys thefirft thing he meets 
 with. Therefore this word Gan fignifies no 
 more than what Zeigltr meant by his Dcrt y for 
 the term by which they exprefs going out, is^ 
 de Skiuda devis Gan, that is , he , as it were, 
 (hoots out his Gan, like an Arrow, for Skiuda 
 is only proper to the (hooting out of an Ar- 
 row. 
 
 This Magical Practice , they ufe as well a- 
 gainft one another, as Strangers j nay, fome- 
 times againft thofe that they know are Equals 
 in the Art. Some of the Conjurers are con- 
 tented only with the power to expel the Gan 
 out of Men , or Beafts, which others fend ; 
 this is remarkable among them , that they can 
 hurt no Man with their Gan , except they 
 firft know his Parents Name. 
 
 Now, all that the Finlanders, and Finlappers 
 of Norway effect by their Gan , the Laplanders 
 do by a thing they c^ll Tyre. This Tyre is a 
 round Ball, about the bignefs of' a Wall-Nut, 
 or fmail Apple, made of the fined Hair of a 
 Bead, or elfe of Mofs, very fmooth, and fo 
 Kght, that it feems holtew j its Colour is a 
 mixture of Yellow , Green, and Afh, but fo 
 that the Yellow appear? moft. This Tyre they 
 fay is quicken d , and moved by a particular 
 Art. Its fold bv^the Laplanders;, fo that he 
 
 that 
 
 
or Familiar S [tints. 
 
 tha~ 'horn he ; 
 
 the 
 
 the -a (end i 
 
 Mk natthey pleafe into any M 
 
 mak i 
 
 Whirl-in as an Arrow, and 
 
 deftroys the rtrfl Man , or Beaft, that it lights 
 on, bur it often miftakes ; of thefc 
 
 [nftantes at this time , which 
 are too long to infert here. So far 
 
 There are twq things I fhall note in rei 
 rence to this Account of Schtfftrus. i. As 
 :hing to their Children t! 
 Spirits at their I j of 
 
 bes in England^ chit the fame has be 
 dis'd here • and that Tome have had Spirits 
 ven them by their Parents , others by ether 
 Relations , and other Friends . befide thofe 
 which Originally came to themfelv^s. 
 
 2. As fo/ uticular Opinion, 
 
 That the Itrs did net really fend Darts 
 
 to thofe Mind to deftroy, I cannot 
 
 *eafily agree in Opinion with him ; for you 
 
 find before in Mr. s Account of the 
 
 yard, in X. nJ 3 
 
 that the /awaws were wont to form a 
 
 piece of Leather like an Arrow's Head, and 
 then to tye an Hair to it, and over thefe to ufe 
 fome Magical Ceremonies , whereupon the 
 Damon \ fnatclVd them away, and con- 
 
 vey 'd them into the Bodies of Perfons to be 
 afflicted : and as the Laptanhrs fend their Gs.ns, 
 or Flies to deftroy Perfons, fo Mr. Mather fays, 
 fometimes the Damon pretends to the Pav/aws^ 
 that he brings a Portion of the Spirit of a Per- 
 
 tfon clofely imprifon d in a Fly , and as they 
 deal with the Fly, fo it fares with the Bodv of 
 T 2 'the 
 
i?6 An Account of Genii, 
 
 the Perfon they intend to Affiid. The Drums 
 alfo us'd by the Laplanders, are us'd by the?Te/?- 
 Indiansy fo that there is a ftrange Agreement 
 in their Magical Practices , as I fhall fet forth 
 beneath. 
 Chap, t: jj ie Learned Olaus Rudbeck, in the Second 
 Volume of his Atlantic^ treats concerning the 
 Lapland Drums, the Heads of which he fays > 
 are divided into three Parts ,* the uppermoft 
 Region contains the Heavens, and all Celefti- 
 al things, and all Volatiles ; the middle Regi- 
 on contains the Earth, with Men and all 
 Animals j the lowermoft Region contains all 
 Infernals and Subteraneous Places: and then 
 he gives a particular Explication of all the Fi- 
 gures, or Marks on the Tympana j and fays^ if 
 the Laplanders would know whether, when 
 they go a hunting , they fhall have fuccefs, 
 they beat their Drum with Thors Hammer , and 
 diligently obferve a certain Ring leaping on 
 the Drum, which if they fee to reft on the I- 
 mage of a Ranger , they no way doubt but 
 they fhall kill a Ranger that Day, if it refts 
 on the Figure of a Wolf, they conclude they 
 fhall have a Wolf for their Prey. He refers us 
 for other things, relating to the ufe of the 
 Lapland Drums, to SchefferusS Lapponia , Olaus 
 Magnus, and others j however , I (hall give 
 you here what feems to be Olaus RudbecKs 
 Senfe, concerning what may be expe&ed from 
 the Superfluous ufe of the Lapland Drums, 
 inferted by him in the Fifth Chapter of the 
 faid Book; p. 28;. it is as follows. Since the 
 Do&rine of Chrift came to Lapland , Men 
 could not but forget many things relating to 
 Superftition, and call off others, or at leaft, 
 fee at an uncertainty in them; whether there- 
 fore 
 
or Familiar Spirits] 277 
 
 *ore the Laplanders themfelves are now Igno- 
 rant of the true make of the moft Ancient 
 Drums, or whether the very differing fitting 
 the Drums deprives them of the Knowledge of 
 a thing fo cxtreamly vain, they now luffer 
 themfelves with extream difficulty to be drawn 
 to make known their Superftition to others j 
 perhaps alfbfhame, or fear deters fome. To 
 pafs by that, the chief Arcanum of Superftition 
 will not be Revealed ; be it as it may, you 
 fhall now hardly find any Man, who knows 
 rightly how to manage this Drum, or to ex- 
 plain it to others ; and thofe who think they 
 know fomewhat of this kind, either fo obfti- 
 nately conceal it,or fo diffemble their skill, that 
 thofe Labour in a manner in vain, who with a- 
 ny Gifts, how great foever, or high drinking 
 (which is wont to go a great way with them 
 otherwife) endeavour to break or Conquer 
 that filence ; but among Gifts (if any Man 
 will purchafe this Art of thern) the Laplanders 
 are carneft Lovers of Imperial Rix-De!lars. 
 
 In the Sixth Chapter of his faid Second Vc* 
 lume, he tells us of wonderful Performances, 
 faid to have been wrought by the means of 
 their Scipio Runicus, or Runftaffe (by us call'd the 
 Runick Almanack, of which there are many in 
 England) being anointed with a certain Magi- 
 cal Ointment, wc. of Mens flying in the 
 Air on it, and the like ; and fays a more con? 
 itant Fame of nothing has remain d in. their 
 Country, from the remoteft times of Paganifm y 
 than of fuch flights in the Air ; and that no-» 
 thing i$ more readily believed, than that the 
 prefenx Laplanders, who continue ftill in P#- 
 ganifm, ule the fame kind of flights now ; and 
 ph?t beflde Runftaffts Sticks , Pales , Calves, 
 T 2 Horjhj 
 
j^g An. Account of Gemi, 
 
 Hcrfes., Dogs , and other living Creatures a- 
 nointed with the fame kind of Ointment, were 
 thought to be able to carry their Riders to 
 Places defign'd ; and thefe things were wont 
 to be afcrib'd to Diam, or Difa as the firft In- 
 ventrefs of them. 
 
 He here tells us alfo, That the Tympanum of 
 the Mother of the Gods, fo much celebrated 
 by the Greeks and Latine Writers, though ex- 
 plaind by none of them, as it ought, was no- 
 thing but a Copy of the Lapland Tympamim, 
 convey'd to Foreign Parts by Difa, Jfh y Uaa, 
 or Diana, whofe Ring and Hammer were fome- 
 time found in the left Hand of the Figure of 
 Ifis at Rom:, the Tympanum it feif being over 
 the Head of the Goddefs , and there being 
 Marks under her Feet like to thofe that are 
 feen in the Lapland Drums. The Egyptian Ifis 
 alfo, according to a Cut giv'n of her by Fig- 
 nvfite 3 holds this Ring and Hammer in her left 
 Hand. And the Mother of the Gods (as Du 
 Choul.hzs fet forth) handles a Tympanum ; and 
 he fays, he will make out in his Chronology, that 
 Ifis the Daughter of Inachus, going into Egypt, 
 a little before the times of Mofes, taught the 
 Egyptians Incantations,and withal fhew'd them 
 that Infamous ufe of the Hieroglyphical Marks, 
 with which Art the Egyptian Magi afterwards 
 contended with Mofes before Fharoah. But he 
 does not think that till- the Goths were giv'n to 
 thofe Arts, becaufe the Teftimonies of the 
 Scalds, and of Smrro himfelf free the moft Va- 
 liant of the Goths from that Infamy , thofe 
 Arts being beneath their Valour and Dignity, 
 and feem'd muchto prejudice theFame and Re- 
 
 wn due to Valiant Men ; and therefore great 
 Puniftiments was never inli&ed on Men giv 9 n 
 to iiich Arts, by Magnanimous Kings. I 
 
or Familiar Spirits. 279 
 
 I muft here vote, That notwithftanding 
 this Difcourfe, concerning Tiers Hamn 
 
 its being convey'd from Sweden to foreign 
 Parts, given us by the Learned , / I 
 
 muft wh Id to what the Learned Khrcber p 
 
 in his Obelifctu Fampbilim, has delivered us con- 
 cerning it; he has there writ a Paragraph; 
 with this Title to it ; Concerning the Tautick ( 
 
 Crefs with an Handle to it, ( that is, 
 a Ring annexe to the top of it ) the chief of all 
 the Hieroglif hicks , ( this being the fame with 
 what Rudbeck calls TborS Hammer.) 
 
 Kircher there, among other curious things,, 
 tells us, that the Egyptians, in the Character 
 T. Tau y as in a Looking-Glafs, plac d the Idea 
 of the whole Pantomorphous Nature, by the 
 Circle or Ring, which they commonly place 
 on the top of it , they denoted the Celeftial 
 Orbs, in which the Spirit of the World mixes 
 it felf ; firft communicating its Virtue to them^ 
 the Crofs, the virtue of the four Elements 
 on the Sublunary World, through the media- 
 tion of the Celeftial Bodies, from which the 
 generation of all things arifes ; for they ob- 
 ferved there were two motions chiefly appear- 
 ing in Nature, w*. a Strait, and a Circular 
 one j they represented this by a Circle, the 
 other by Strait Lines j for the Elements being 
 moved out of their natural places, they found 
 xperience, they return'd to them but by 
 Strait Lines, and beneath, he quotes the follow- 
 ing PalTage from Ficinuss Third Book De v 
 Ctfhftns Comparendd. 
 
 The 1 ns preferred the 1 off 
 
 the Crofs before all others, becaufe Bo; 
 
 by the vertue diffufed to the Superri-- 
 
 the firft Superficies is defcrifcd 
 
 ?4 by 
 
2 So An Account o/ Genii, 
 
 by the Crcfs , for fo it has chiefly Lon- 
 gitude and Latitude ; and this is the firft Fi- 
 gure^ and the ftraiteft of all, and contains 
 four Strait Angles ; now the effe&s of the 
 Celeftial Bodies chiefly refult from the Re&i- 
 tude of the Rays and Angles ; for then Stars 
 are moft powerful, when they hold the four 
 Angles of Heaven., viz. the Points of the Eaft 
 and Weft, and of the mid Heaven on either 
 iide ; and being fo difpofed, they fo call their 
 Rays againft each other that they thence make 
 a Crofs, the Ancients therefore faid the Crofs 
 was a Figure made of the fortitude of the 
 Stars., and the Sufcepticle of their fortitude, 
 and therefore it had a mighty power in Images, 
 and received the Powers of the Spirits and 
 Planets. 
 Tom. 2. The fame Author in his Oedipus zs£gypt. fays, 
 * UY \ 2 ' The Crux Anfata, or JJJaca is feen carried almoft 
 r * 3> in every Images Hand of the Egyptians $ which 
 Character they had in fo great Veneration, 
 that they thought nothing could be rightly 
 done without it, and it was the moft powerful 
 Amulet, and a Chara&er made by a wonder- 
 ful Subtlety of Wit, according to the pattern 
 of Nature, the only guide and light to fhow 
 the way to Happinefs. 
 ?*77?' 3 ' A S ain * he tells us elfe where, That by the 
 Crux Anfata y which confifted of a Circle and 
 a Crofs, they denoted the motion of Vhtha y 
 viz. the Soul of the World artificially difpo- 
 fing all things that are in the World ; and by 
 the Circle, the circular motion of the Celeftial 
 Bodies., whereby it in fome fort animates them, 
 and renders them apt for influencing Inferi- 
 ors: and by the Crofs, or the lines cutting 
 each other, they fignify the motion which \t 
 
 performs 
 
or Familiar Spirits. l8l 
 
 performs in the Inferior World, for the Gene- 
 ration and Production of things, according to 
 I Elementary Bodies; for the mo- 
 tion of Sublunary things is according to ftrait 
 I Sj as it appears in the motion of Light and 
 V) things, and of fuchas are of a middle 
 ic; whereof thofe being carried, fome 
 upwards fome downwards, according to Strait 
 Lines, thefe participating equally of Gravity 
 and 1 having got a middle Nature, and 
 
 diffus'd, asi: wt e,on the fides, appofitelycxprefs 
 the cut Lines of a Crofs, and therefore, by this 
 only Character, for the faid reafons, they do 
 not unmeetly denote the whole procefs or Na- 
 ture ; wherefore alfo they reputed this Cha- 
 racter, as the moft Myfterious of allHierogli- 
 phicks, and thought the fame had the greateft 
 force of all, both to allure Good Genii, and fa- 
 cinate the Evil ones ; hence calling it the Sym- 
 bol of Health, the greateft Spell, the Mono- 
 gram Tbtbs ; and by other Names, they had it 
 put in all Obelisks, Statues, Tables, &C 
 
 Here we find a pretty fatisfa<ftory Account 
 of the Original Inftitution of this Character y 
 which I cannot find in the the Works of the 
 Learned Rudbtck; and therefore as far as it 
 appears to me hirherto, I mull conclude it of 
 an -^Egyptian Original. 
 
 To proceed now to fome further account 
 from Olaus Rudbeck, in reference to Magical 
 Practices, in his 3/ Vol. c. 11. he tells us, 
 when we find any itrange Relation in that 
 kind, we ought duly to weigh what is really 
 perform'd by the Magick Art y and what con- 
 tains fome abftrufe {enfe, and is propofed 
 tranflatitioufly, and by way of zsEnigma : he 
 it's a firm Argument with him for the pra- 
 ctice 
 
282 An Account of Genii , 
 
 <9:ice of Witchcraft and Horrible Magick in the 
 North, that Men came thither at the fame 
 time from Greece, *s£gypt, and Phoenicia, as to 
 a famous Academy y and gave themfeives over 
 wholly to the ftudy of thofe Arts \ and that 
 Tythagoras was not the only Man that learnt to 
 Fly of the Hyperborean Aborts , but others of 
 the fame Age, as we find from Diogenes, in 
 Thotius, viz. Garmanus, Cylla, DercyUis, &c. who 
 thinking themfeives in Thule, on a fudden 
 awaking, as it were from a Dream, found 
 themfeives in the Temple of Hercules at Tyre. 
 And the Author fetting down fome of their 
 chief Cuftoms, agreeing with what the Greeks 
 and Latins write, tells us, that the Golden Apples, 
 raifing the Gods themfeives from Death to 
 Life, that is, which fet forth the Ads of their 
 Anceftors, encouragements to Vertue, and 
 determents from Vice , are interpreted by him 
 Letters which were cut on Stones, or Wood, 
 or writ on Parchment; and thofe Stones, 
 Tables, Parchments and Lapland Tympana, from 
 their Oblong Figure, got the name of FineA 
 apples, Apples and Eggs : and thofe Letters which 
 • were writ on Parchment or Magical Tampana, 
 were done over with a Gold Colour, drawn 
 from the Bark of an Alder ; which Alder was 
 much efteemed by their Anceftors, and is now 
 by the Laplanders , becaufe from its inward 
 Bark chew'd with the Teeth, they get that 
 Gold Colour wherewith they Paint all kinds 
 of Letters and Figures on their Tympana. And 
 as for its being faid that fome defcended into 
 Hell, being carried on Alder Sticks , it's on this 
 account, that in their Divinations they ufed 
 fuch Sticks, in the Barks of which. Letters 
 and Circles were Cut, compaffing about the 
 
 Stick 
 
 ' 
 
tr Familiar Spirits. 28$ 
 
 ., like the various fj Serpents. As 
 
 in their Divinati- 
 ons, Saturn, an J his Worfhippcrs 
 
 help of the Drum, would 
 5 in one Hand 
 p in the other an Hammer y made 
 . of Alder or Horn, and has alio 
 1 Serptnr made c f Copper, and not much dif- 
 g from Gold in Colour, which upon the 
 on the Head of the Drum, 
 in and out, till it fettles on fome Letter 
 X 1 igurc, (hewing that to be it, from whence 
 :he A is given • moreover, the Saturnine 
 
 jpon beating the Drum a while, fell into a 
 ice, as tho' he were Dead, and the Lap- 
 landers, by miftake, then thought the Soul 
 went out of the Body, and after having learnt 
 many things, return d again; whereas their 
 Anceftors, with Plutarch, thought the Soul 
 did not go out of the Body, but yielded for 
 fome time, and gave a loofe to the Genius, 
 which having rov'd about, told it inwardly 
 many things, which it had fcen and heard 
 without. New, the things they defire to fee 
 are of various kinds, either the Soul of the 
 Dead, or the A&icns of Men at a great di- 
 stance, or paft, or future things; and he gives 
 inftances of fome eminent Perfons, who came 
 from other Countries to theirs, to lee the 
 iGhofts of their Anceltors, raifed after this 
 manner, and VlaU owns that all the Tradition . 
 concerning t As and Hell, owes 
 
 ts rife to their North, which being cut on a 
 : of Brafs was carried by Ops from the Hy- 
 iging to the Greeks. 
 
 In 
 
284 An Account of Genii, 1 
 
 ; In his Tenth Chapter of his faid Third Vol. 
 fpeaking of their Cum a which lies bfeyond the ] 
 Baltick, over-againft PhUgra, he fays, it was 
 known formerly for Horrible Magick, and the 
 Impofture of Witches; where UlyJJes and tineas \ 
 were feduced, confulting the old Fate-telling 
 Cumaan Sibyl, call'd the Prophetefs of Hell, be- I 
 caufe fiie lived in the remoteft part Norths as j 
 it were in a Subteraneous place; this Sibyl' 
 being different from the Cumane Sibyl in Italy ; 
 jiay, and he here tells us, it is to be noted >N 
 that whatfoever of the Magick Art and Natu- 
 ral Science, is afcribed to the Antediluvian 
 Giants by SynceUus and others, all this, both the 
 Greek Hifiories , and thofe of their Country, 
 unanimoufly afcribe to the North. 
 
 In his Twelfth Chapter of the fame Volume, 
 he tells us, that Thor, amongft other Names 
 given him, was called Fluge-Guden, the Goc 
 of Flies, driving away Magical Flies with his 
 Hammer , he being the fame with Bel&ebub 
 mentioned in the Scripture. 
 
 As for the Magical Flies, they were Damon 
 in the fhape of Blue Flies, which the Finlander 
 kept in a Magical Touch or Satchel, they being 
 called by them Gan, that is, Spirits, which the; 
 daily fent forth for their Magical purpofes, <ui\ 
 to bring them News from all parts of the Uni 
 verfe, and to do things deftru&ive to Men^ 
 &c and thefe Flies were driven away by Sa- 
 crifices to Thor, tho' the Vi&ims ofrer'd by 
 the Jews at the Temple of Hierufalem were 
 freed from Flies, by reafon of the Jew* Faith 
 in God. 
 
 I thought fit to fubjoyn this account from Olaus 
 Rudbeck, to that of Schefferus, they both relating 1 
 to Magical Practices, and giving fome light to, 
 each other. I may 
 
 
 "8 
 
 ! 
 
or Familiar Spirits. 285 
 
 I may here acquaint the Reader, that Ohms 
 \uihtck, Son to the Famous Obus, before quo- 
 :ed, was deputed, Anno 169^ by the late King 
 vtden^ Charles XL to Trarel through the 
 Morthern Provinces of Sweden, viz. Lapland, 
 | *ul, &c. to Write a Natural Hiftory of 
 :hem, giving an Account of things peculiar to 
 thofe Countries, viz. the Plants and Flowers, 
 S roms, Metals, Ghtadrupes, Birds, Fiji), &c. and 
 Anno 1 701. he Printed a Firft Part of this in- 
 tended Account, at Upfal, in Quarto, the Ge- 
 neral Title of the Work being, Lipoma Illu- 
 fhata ; and the particular Title of this Firft Part 
 being Iter per Uplandiant. In his General Title 
 Page, he fays, he fhall fet forth in his Work, 
 the Scituation of each of the Countries he 
 there Names, and the Genius of the Inhabitants, 
 but chiefly both the Habit of Body, and Dif- 
 pofition of Mind of the Laplanders, their Re- 
 ligion, Manners, Language, way of Converfe, 
 and their firft Origin, beiide the account of 
 their Annimals, Minerals, Mountains, Woods, 
 Lakes, Rivers, Catarads, &c. fo that, as he 
 defigns to divide this W ork into feveral Parts, 
 we may hope, in one of them, to have as ac- 
 curate an Account, as may be of their Magical 
 JraRices and Superftitions. 
 
 Having intimated before the Magical ufe of 
 Drums, with other Superftitious Pra&ifes in 
 the Weft-Indies, I fhall give you here what 
 Mr. Wafer . in his Defcription of the Ifthmus of 
 DarUn, Printed Anno 1699, writes of it, which 
 is thus : We enquir'd of the Indians when they 
 cxpedled any Ships, who faid, they knew not, 
 but would enquire concerning it ; and there- 
 upon fent for fome of their Pawaws, or Con- 
 jurer ,, who came, ani went into an Apart- 
 ment 
 
2 86 An Account of Genii, 
 
 ment by themfelves, ftay'd for fome time at 
 their Exercife, and he and his Companions 
 could hear them make moft hideous Yeliings > 
 and Shrieks, imitating the Voices of all their 
 Birds and Beafts : With their own Noife they 
 joind that of feveral Stories ftruck together, and 
 of Conch-Shells, and of a fort of Drums, made of 
 hollow Samboes, which they beat upon-, ma- 
 king alfo a jarring Noife with Strings faften'd 
 to the larger Bones of Beafts ; and every now 
 and then they would make a dreadful excla- 
 mation and clattering, all of a fudden, and 
 as fuddenly make a paufe, with a profound 
 filence : But finding, that after a coniiderable 
 time, no Anfwer was made them, they con- 
 cluded that 'twas becaufe we were in theHoufe, 
 and fo turn d us out, and went to work again ; 
 but ftill finding no return, after an Hour or 
 two more, they made a fearch in our Apart- 
 ment, and finding fome of our Cloaths hang- 
 ing up in a Basket againft the Wall, they threw 
 them out of Doors in a great difdain ; then 
 they fell once more to their Tawawing, and 
 after a little time they came out with their 
 Anfwer, but all in a muck Sweat ; fotheyfirft 
 went down to the River, and wafh'd them- 
 felves, and then came and deliver'd the Oracle 
 to us ; which was to this effed : That from 
 the tenth Day, from that time, there would 
 arrive two Ships ; and that in the Morning of 
 the tenth Day, we ihould hear, firft one Gun, 
 and fome time after another j that one of us 
 fhould die foon after ; at that going aboard 
 we fhculd lofe one of our Guns ; all which 
 things fell out exactly, according to the Pre- 
 diction. 
 A Perfon who has fpent many Years in 
 
 Voy- 
 
or Familiar Spirits, 2 %? 
 
 Voyages, has alfo told mc, that he has fccn 
 Drums us'd in America, particularly at Dominlco y 
 vhere che W/.w ufc them to Paw^w with, 
 or caufing Raid ofr fair Weather 5 but thofe 
 >„„/, h: hara&ers on them j they beat 
 
 hem with Micks, and have fome little piece of 
 run br Stone on the Head looie, Which plays 
 rhilethe jating; they utter alfo many 
 
 s all the while they are beating,and fpeak 
 rery loud. The fame Perfon acquainted me, 
 hie faw in Norwafa near , an Artift 
 
 a Drum, like a Li?!md Drum, with two 
 nd he obferv'd nis Lip to move all the 
 frhifc > he beat thereon above a quarter of an 
 Hour, till he was all in a Sweat, and then he 
 'ell into a Trance, in which he lay above half 
 m Hour, or near three quarters ; and upon 
 lis coming to himfelf, he anfwer'd the Que- 
 stion had been propos'd to him. 
 
 Concerning thefe Diabolical Extafies, 
 Mr. Pereaud y in the feventh Chapter of his 
 De?nonology 3 prefixt to his Antidamon of Mafcon y 
 printed in French at Geneva, An. 1656, writes 
 :hus : The Devil caufes Witches fometimes to 
 : all into Extafies in the Day-time, caufing in 
 irheir Bodies a deftru&ion of their Spirits and 
 benfe for fome time j fo that a Man would 
 fay their Soul were out of their Body, and 
 " en he puts lively Impreffions of things into 
 iem j while they are in this Preternatual 
 cep , their Souls being , as it were , re- 
 reated into themfelves , and fo fixt, by the 
 Devil, to the Fancies and Illusions , where- 
 | vith he amufes them , that they firmly 
 , by this Imagination thus lively im- 
 >refs'd, that they have done themfelves, what 
 he Devil represented to them by fuch Ima- 
 ginations. 
 
2 8 8 An Account of Genii, 
 
 ginations. There are many Hiftories of thefe 
 Diabolical Eitafies, but I fhall content my 
 felf in alledging one, and fo much the rather 
 feecaufe it happen d in my time, in the Coun- 
 try of Vaux ; about the Year 15:94, as I have 
 been affur'd by very Credible Perfons. There 
 was at that time, and in that place , a Bailiff 
 of Berne, who having, one Day, invited the 
 Minifter of the faid place to Dinaer, and be- 
 ing at Table , they came to a Difcourfe of 
 Witches, occafion'd by the then Confinement 
 of one, as a Prifoner, in the Caftle of Echakns 
 where they were, and which Prifoner was al- 
 ready Condemn'd to Die , for the Crime of 
 Witchcraft, and was in a fhort time to be Exe- 
 cuted, as he really was. This Bailiff fpake his 
 Mind freely to the Minifter, his Paftor, con- 
 cerning many things which this Witch con- 
 fefs'd to have done, and which he had a diffi- 
 culty to believe it poflible for him to do, and 
 hereupon being rifen from Table , the Bai- 
 liff went to the Prifon, and brought the Pri- 
 foner, and having fpoken to him, among o- 
 ther things , concerning the Confeffions he 
 had made, and of his Condemnation follow- 
 ing, thereupon he Courteoufly told him, that 
 he fhould confider v/ell whether he had not 
 done himfelf injury, in having confefs'd thing 
 that he had not done, minding him of fome of; 
 thofe things in particular ; hereupon the Pri-: 
 foner, who was already difpos'd to die , fert- 
 Oufly told him , that what he had faid and 
 fonfefs'd, was really true, and that for Proof 
 of this, if he pleas' d to permit him, he would 
 kill the Cattle of a Neighbour, whom he 
 nam'd, fo he had his Box, and his Stick* 
 which were at his Houfe, in a place which he 
 
 nam'd j 
 
 
6r Familiar Spirits. 28^ 
 
 nam'd ; hereupon the Bailiff, wilUl .-is- 
 
 fie t. 
 
 \, refolving alio to pay for the Cattle 
 to whom they bdong'd. The Stic!; an t B 
 being brought , \\ I into the Wite 
 
 who in the Pj of the Bailiff, 
 
 the Miniftcr, and fome others perform 'd all 
 the Ceremonies that other Witches are wont 
 toufe with thofe Inftruments of Satan, till he 
 fell as Dead, at their Feet , without any Mo- 
 tion or Senie , till about an Hour, or three 
 Quarters after , he came to himfelf, as from 
 Death t< 1 ifc , or as from a molt profound 
 Sleep j and then being ask'd by the Bailiff 
 whence he came } I [e fai<J > he came from kil- 
 ling the Cattle, which he had mention'd to 
 him, and according to the leave he had giv'n 
 him > prefently the Bailiff fent to know whe- 
 ther this wers true , and the Cattle were 
 found really Dead, as he had faid. 
 
 Mr. Pereaud adds ; The Queftion is , who 
 then kill'd the Cattle,it could not be the Witch, 
 his Body continued always in the Prefence ot 
 the Bailiff and others ; to fay that he went in 
 his Soul, feparated from the Body, this cannot 
 be , for Realbns which he gives. It follows 
 then, it was the Devil himfelf that did it, ha- 
 ving wrought, in the mean time^fo powerfully 
 on the Imagination of the Witch, that he be- 
 liev'd it was done by himfelf. 
 
 Varacelfm has another way of explaining 
 thsfe things j which I fhall leave to the Readers T§m* u.c 
 Confideration; it is as follows , TheConftel- 2 -f**- *• 
 lation of a Man may be fo great in its thought, ™*+ Dh l 
 that in a Mans fleep, it may fend his Sydereal 4> ^ r " 2 " 
 Spirit to another place, without the aid of the 
 Elementary Body $ that Aftral Body has a 
 U Powe* 
 
290 An Account of Genii, 
 
 Power of infe&ing with Poifon, weakning, 
 diftorting, blinding, beating, killing, and in- 
 fpii ing , and that in a Moment, and after- 
 ward of returning to its Elementary Body. 
 And its a thing very well known, that the An- 
 cients, through a ftrong Imagination, by the 
 force of the Aftral Body, attempted and per- 
 formed many things of this kind againfl: their 
 Enemies; fo that fome on a fudden, have 
 been rendred Paraiitical , no Natural Caufe 
 concurring ; fome depriv'd of their Sight, 
 fome made Leprous, fome Strangl'd. Thefe and 
 the like Evils have been infli&ed, which could 
 fcarce be cur'd again in a very long time. 
 Therefore , let thofe Phyficians, who meet 
 with fuch Difeafes know , that neither the 
 Elements, nor Nature it felf breeds them, but 
 that they were the Works of the fole Sydereal 
 Body of others ; and thefe things are eaus'd in 
 Dreams, when this or that Man Dreams fuch 
 a thing ; therefore according to this Dream, 
 judge of the Difeafe of others. 
 
 He adds beneath. Though the Body, Soul, 
 and Spirit are not together at the fame time, 
 yet the thought and Speculation, or Ima- 
 gination remains ftill in the Spiiit , where- 
 fore they are often feen with fuch kinds 
 of Thoughts. Since therefore the thought of 
 a Man is of fuch a Nature, therefore by the Sy- 
 dereal Spirit that thing is fo exprefs-d, and 
 fignified by a Dream, according as one Spirit 
 is difpos'dto another before he be confumed; 
 nor is this only fo , but alfo in Mountains and 
 Woody Places, and in the Alps, a great Num* 
 - ber of thefe Sydereal Spirits have been fome- 
 times feen, which have hurt Cattle and other 
 Creatures , becaufe the Sydereal Spirits of 
 ne maintained an hatred , and executed a 
 
 Revenge 
 
or Vdtnithr $ph p i 
 
 Revenge after Deatfi , againft ch< I 
 bours vA 
 
 The folio 
 mi; 
 the 
 
 . >•, in his Tra t - 
 
 . r. 3. qilOtC ,!US. 
 
 No I is that Judgment o; 
 
 ich I learnt atNteies, /.... 1 >. 
 when therefore thfcy had took upon them to 
 tell , within a Iittl6 lpslce , w , done 
 
 ten Miles round, they presently fell all down 
 as Dead, and laj to for three Hours; and then 
 arifing, thev told whatfoevcr they had fcen 
 done in the whole Town of N". «to, and in the 
 Country round about it to a goodDiftancc ; : 
 PfactsjtXSH and Men being obferv'd,all Which 
 things upm enquiry were found true; there- 
 fore all cf them being accus'd and found Gi: 
 of many Malefices,were condemn'd to the Fire. 
 
 Ttircbasy in his Extra :1s from Gmiah Fer di- p 
 jtMnJo Ovidoj his Summary and General Hifto- c / ?# ' 
 ry of tl : 3 writes thus. Before the In- 
 
 habitants of J had receiv'd the Chrl- 
 
 ftian Faith, there was among them a S 
 of Men, who Hv'd fclitarily in tne Defarcs, a 
 led their Life in Silence and Abftinence, more 
 ftridly than t!. gettsns 3 abftaining in 
 
 like manner from all things that liv'd of Blood, 
 contented only with Fruits, Herbs, and Rocts, 
 which the Detarts afforded then! the Profef- 
 fors of this Sedt being calld they ap- 
 
 ply 'd themfelves to the Knowledge of Natural 
 things, and us'd certain Secret Magical O 
 rations and Supe; Virions, whereby they had a 
 Familiarity with Spirits, which they allur'd in- 
 to their Bodies at fuch time as they would 
 take upon them to tell of things to come, 
 U 2 whi 
 
292 An Account o/Genii^ 
 
 which they did as follows. When any of the 
 Kings fent for any of them out of the Defarts 
 for this purpofe, the Piaces comes with two of 
 his Difciples waiting on him, of whom one 
 brings with him a Veffel of a Secret Water^ 
 and the other a little Silver Bell ; when he 
 comes to the place, he fits down on a round 
 Stool, made for him on purpofe, one of his 
 Difciples ftanding on one Hand of him, and 
 the other, on the other, in the Prefence of the 
 King; and certain of his chief Retinue (for 
 the common People are not admitted to thefe 
 Myfteries) and turning his Face toward the 
 Defart, he begins his Incantations , and calls 
 the Spirit, with a loud Voice,by certain Names 
 which no Man underftands but himfelf and 
 his Difciples. After he has done this a while, 
 if the Spirit deferrs his coming , he drinks of 
 the faid Water, and therewith grows Hot and 
 Furious, and inverts, and turns his Inchant- 
 ment , and lets himfelf Blood with a Thorn, 
 ftrangely turmoiling himfelf, as we read of the 
 furious Sibyls, not ceafing till the Spirit comes, 
 who prefently overturns him, as a Greyhound 
 overturns a Squiri) ,- then, for a while, he 
 feems to lie as though he were in great Pain, 
 or in a Rapture , wonderfully tormenting 
 himfelf ; during which Agony , one of his 
 Difciples fliakes the Silver Bell continually ; 
 when the Agony is over , and he lies quiet 
 (though without any Senfe or Feeling) the 
 King, or fome other in his Head, asks of him 
 what he defires to know,and the Spirit Anfwers 
 him by the Mouth of the rapt Places, 
 With a dired arid perfed Anfwer to all Points. 
 On a time a certain Spaniard being prefent at 
 thofe Myfteries with one of the Kings , and 
 
 in 
 
or Familiar Spirit r. 2pj 
 
 in the Spanifh Tongue, asking the Places con- 
 cerning certain ^hips, which they Iook'd for 
 out of Sfam 3 tfcic Spirit anfwer'd in the hit 
 
 Tongue, and told them what Day and Hour 
 the Ship departed from Sp tin 3 how many they 
 were, and what they brought, without failing 
 in any Point. If he be ask'd concerning the 
 Eclipfe of the Sun or Moon which they great- 
 ly fear and abhor Jhe gives a perfed anfwcr,and 
 the like of Tempefts, 1 amine , Plenty, War, 
 or Peace , and luch orher things. When all 
 Queftions are over, his Difciples call him aloud, 
 ringing the Silver Bell at his Ear, and blowing 
 a certain Powder into his Noftrils, whereby he 
 is raifed as it were from a Dead fleep , being 
 yet fomewhat heavy headed, and faint for a 
 good while after. Since the Chriftian Faith 
 has been difperfed through this IJland , thofe 
 Diabolical Practices have ceas'd. 
 
 The fame Author from the Fifth Book of ?<«*• l- : 
 Joffhus Ac*fta y fpeaking of the Weft-Indians of '• 5# c ' *' 
 Mtxkoy writes as follows. 
 
 When the Priefts went to Sacrifice, and give 
 Inccnfe in the Mountains, or on the tops there- 
 of, or in any dark and obfeure Caves , where 
 their Idols were, they us'd a certain Ointment, 
 doing certain Ceremonies, to take away fear, 
 and to give them Courage. This Un&ion was 
 made with divers little Venemous Beafts , as 
 Spiders , Scorpions , V aimers , Salamanders and 
 Vipers. To make an Ointment of thefe Beafts, 
 they took them altogether, and burnt them 
 on the Hearth of the Temple, which was be- 
 fore the Altar , till they were confum'd to 
 Afhes ; then they put them in Mortars with 
 much Tobacco (which Herb they much us'd 
 to Benumb the Flefh, that they might not feel 
 U 3 their 
 
294 ^ n Account of Geni\ % 
 
 their Travail ) with which they mingle the 
 Afhes, making them to lofe thtir force ; they 
 likewife mingl'd with th&A(hcs 3 Scorpio?: ., Spi^ 
 ders^ndPalmers^livQ, then they put to it a cer- 
 taia Seed being ground, which they call'd 
 Qkiucbqui, whereof the Indians make a Drink 
 to fee Vifions ; the Vertue of this Herb be- 
 ing to deprive a Man of Senfe. They like- 
 wife ground , with thefe Afhes, Blacky and 
 Huh j Worms, whofe Hair only is Venemous ; 
 all which they mingled together with the 
 Black 3 or the fume of Rofm, and put it in 
 fmall Pots, which they fet before their God, 
 faying it w^s his Meat; and therefore they 
 called it a Divine M.at, by means of this 
 Ointment they K came Witches, and law, and 
 fpake with the Devil. The Priefts being 
 flubber'd wit h this Ointment loft all fear, put- 
 ting on a Spirit of Cruelty; by reafon where- 
 of they very boldly kilfd Men in their Sa- 
 crifices, going all alone in the Night to the 
 Mountains, and into obfeure Caves, contem- 
 ning all Wild Eeafts , and holding it for cer- 
 tain, and approv'd that Lions, Tigers, Serpents, 
 and other Furious Beafts, which bred in the 
 Mountains and Forefts, fled from them by the 
 Vertue of this Tobacco of their God. 
 ibid. The fame Author tells us, There is a kind 
 
 cf Sorcerers among the Indian* allow'd by the 
 Kings, or Inguas, who take upon them what 
 form and figure they plcafe* flying far through 
 the Air in a fliort time , beholding all that is 
 done; they talk with the Devil, who anfwers 
 them in certain Stones, or other things which 
 they Reverence much j they tell what has pafs'd 
 in the fartheft Parts before any News can 
 ccme j as it has chane'd fmce the Spaniards ar- 
 rived 
 
or Familiar Spirits. ipj 
 
 rived there, th it in the Diftance of two or 
 three Hue Irod 1 eaguesj thcyhavc known the 
 
 Mutinies Battles, R ns jn ] Deaths, both 
 
 of ] lid of thofe of the Kinj/s Party, 
 
 and of p\ tvatc Men, which have been known 
 the I a \ happen'd or the Day after, 
 
 a thing inwottjble by the Courfe of Nature/To 
 work this Divination they fhur themfelves in- 
 to a Uld became drunk tiil they loft their 
 Senfes, a Day after rhey anfwer'd to what was 
 demanded, fome affirm they ufe certain Un&i- 
 ons. The hi.!: m fiy, their Old Women com- 
 monly ufe this Office of Witchcraft, and efpe- 
 cially thofe of one Province , which they call 
 Cojih'o, and of another Town they call'd Man- 
 , and of the Province of Gutirochivi. They 
 likewife (hew what is become of things ftoln 
 and loft ; there are cf thefe kinds of Sorcerers 
 in all Parts, they tell of the Succefs of things 
 pafs'd , or to come, whether Voyages ftiall 
 be Profperous , whether a Man fh ill be 
 Sick, or (hall Die, or return fafe, or fhall ob- 
 tain that he pretends to j they give their An- 
 fwers, yea, or no, having firft (poke with the 
 Devils in an obfeure place ; fo as the Enquirers 
 hear the found of the Voice, but fee not to 
 whom thefe Conjurers fpeak, neither do they 
 underftand what they fay, they make a thou- 
 fand of Ceremonies and Sacrifices to this ef- 
 fect, and grow exceeding Drunk , for doing 
 whereof they particularly ufe an Herb call'd 
 Villa, the Juice whereof they mingle with 
 their Cbica y or take it in (bme other fort. 
 
 The fame Author, from the Journal of WiU P. ?. /• u 
 Ham de Rubrucjuis a French Minorite Friar j COn- c * *• 
 cerning his Travels into the Eaftern parts of 
 World, An.iz$$. tells us, That when the 
 
 u 4 ck*m 
 
% 96 An Account of Genii, 
 
 Cham of Eaft-Tartary purpofed to do any 
 things he caufed Three Shoulder Bones of 
 Ramms to be brought him ; and holding them 
 in his Hands j he thought of the thing where- 
 of he would Confult, whether he might do 
 it, or not, and then delivered the Bones to 
 be Burnt; when they were burnt Black, they 
 brought them to him ; then he lookt upon 
 them, whether the Bones, by the Heat of 
 the Fire, were Cleft right length ways, if fo 
 he might do it ; but if the Bones were Crackt 
 athwart, or round pieces were flown out of 
 them, then he did not proceed ; for that Bone 
 is always Cleft in the Fire, or the thin Skin 
 which overfpreads it, and if one of the three 
 were Cleft forth right, yet he did it. In 
 Mr. Jenkinforis Voyage among the Tartars, we 
 may read of fuch Divinations. &o far Pur- 
 chas. 
 
 Now in reference to this way of Divina- 
 tion, a Lady now in London, has told my felf, 
 that flie knew a Perfon in Ireland, who by 
 looking on the Plate Bone of a Shoulder of 
 Mutton, it being of a Sheep that belong'd to 
 the Mailer of a Family , would predid the 
 whole Fate of that Family, and that ufually 
 with fuccefs, as to who fliould firft Die, and 
 rnany other Accidents relating to them. 
 
 Mr. Bedford, Minifter of Temple Parifh in 
 Brlfiol, writ a Friend of his the laft Year, a 
 ftrange Relation of an Acquaintance of his^ 
 who often cojiverfed with Spirits, and the 
 unhappy confequences of it. It is as follows. 
 
 About Thirteen Years fince, I was acquain- 
 ted with one Thomas Jtrfs 9 a Man about 20 
 Years of Age, who lived with his Father, at 
 M«ng€rfirfd, in the County Gkixefter , by 
 
 Trade 
 
or Familiar Spirits. 297 
 
 Trade a Bhel-Smitb, he was a very good 
 Temper'd N ireamly well Skilled in the 
 
 Mac which were his con- 
 
 ftant Delight j to*. mitty 3 
 
 p Smv i fing and Algebra , and much 
 addided himfelf to Afironomyi at length he ap- 
 plic and would fome- 
 
 times Calculate Nativities, and refolve Hora- 
 ry Queftions, &c. which he told me prov'd 
 oftentimes very true ; but he was not fatisfied 
 with it, becaufe there was nothing in it, which 
 tended to a Mathematical Demonftration. 
 
 ring not feen him for fome time, he 
 came to me one Day, and we being in Pri- 
 vate, aik'd me very ferioufly concerning the 
 Lawfulnefs of converting with Spirits ; and 
 after I had given my Thoughrs in the Nega- 
 tive, and confirnrfd them with the beft Rea- 
 fons I could, he told me he had confidered all 
 thofe Arguments, and believed they all related 
 only to Conjuration; but there was an Inno- 
 cent Society with them,- 1 hicha Man might ufe, 
 if he made no ccntrad with them, did no harm 
 by their means, and was not curious to pry into 
 hidden things; and that he himfelf had Dif- 
 courfed with them, and heard them Sing, &c. 
 to his great Satisfaction, and once made an 
 offer to myfelf, and another time to Mr. Bayfy, 
 now Minifter of St. James's in Briihl, that if 
 we would go with him one Night to Kings- 
 e fliould fee them, and hear 
 them both Speak and Sing, and talk with 
 them on whatfoever Subject we had a mind 
 to y and we fhould return very fare j but nei- 
 r of us had the Courage to venture. I 
 I him of the Subtlety of the Devil to de- 
 
 Insform himfelf into an 
 T 
 
2 p 8 An Account of Genii , 
 
 Angel of Light; but he could not believe that it 
 was the Devil. •! had feveral conferences with 
 him on this Subjed, but could never convince 
 him : In all which I never obferv'd the leaft dif- 
 order of Mind,hisDifcourfe being very rational. 
 I ask'd him feveral particulars concerning 
 the method he ufed, and the difcourfe he had 
 had with the Spirits ; He told me he had a Book 
 whofe directions he followed, and according- 
 ly^ in the dead time of the Night,' he went 
 to a crofs way, with a Lanthorn and Candle, 
 which were Confecrated for this purpofe, 
 with feveral Incantations: He had aTo a Con- 
 fecrated Chalk , having a mixture of feve- 
 ral things within it; and with this he ufed to 
 make a Circle at what diftance he thought 
 fit, within which no Spirit had power to 
 enter ; after this he Invoked the Spirits, by 
 ufing feveral forms of Words ; fome of which 
 he told me were taken out of the Scriptures, 
 and therefore he thought them lawful. The 
 Spirits appeared accordingly to him, in the 
 fhapes of little Girls about a Foot and an half 
 high, and play'd without the Circle : at firft 
 he was fomewhat affrighted, but after fome 
 fmall Acquaintance, he became pleafed with 
 their Company : He told me they fpake with 
 a very Shrill Voice like an Ancient Woman,* 
 he asked them if there were a God, an Heaven, , 
 and an Hell ? they Anfwered there were ; he 
 asked them what oeconomy they had among 
 themfdves ? they told him they were divi- 
 ded into Three Orders: that they had a Chief, 
 whofe Refidence was in the Air, that he had 
 feveral Counfellors, which were placed in 
 the form of a Globe, and he in the Center, 
 which was the chiefeft Order ; another 
 
 Order 
 
«r Familitr Spirits. zyy 
 
 Order was imp in going to and f 
 
 from thence to the Earth, y Intelli- 
 
 gence tVom the Lower Spirits, according to 
 cLe Dire&i >ns ihey received from thoft in the 
 
 This Defcription being contrary to the 
 account we in Scripture, of the Hie- 
 
 rarchy of Angels, made me conclude them 
 hut I could never convince him : He 
 told me he bid them Sing, and they went to 
 behind a Eufh, from whence 
 could hear ;i pleafant Confort , but of 
 fuch Mufick, c f which he never heard the 
 like j and in the upper part he could hear 
 fomething very harfh and fhrill like a Reed, but 
 as it was managed, gave a particular Grace 
 to all the reft. 
 
 About a Quarter of a Year after this, he 
 came to me again, and told me he wiflied 
 now he had taken my Advice, for he thought 
 he had done that, which would coft him his* 
 , and his Eyes and Countenance fhew'd 
 a great alteration. I asked him what he had 
 done ? he told me that being Bewitch'd by 
 his Acquaintance, he refolved to proceed 
 farther in this Art, and to have fome Familiar 
 Spirits at his Command, according to the di- 
 rections of his Book , which were to get a 
 # £ook made of Virgin Parchment, and Con- 
 fecrated with feveral Incantations, as alfo 
 particular Ink, Inkhorn, Pens, &c. for this 
 purpofe; with thefe he was to go out as ufual 
 to a Crbfs-way, call upon a Spirit, and ask 
 him his Name, which he was to enter in the 
 Firft Page of his Book , and this was to be 
 his Chief Famiiiar. Thus he was to dc by as 
 I many as hepleafed, Writing their Names in 
 
 diftind 
 
3 o© An Account of Genii, 
 
 diftind: Pages, only one in a Leaf, and then, 
 whenever he took the Book and opened it, 
 the firft whofe Name prefented, fhould ap- 
 pear : his Chief Familiar he faid was called 
 Malchiy after he had done this, they appear'd 
 to him falter than he defired, and in mod 
 Difmal Shapes, as of Serpents, Lions, Bears, 
 &c and hift at him , and attempted tc 
 throw Spears, and Balls of Fire; he was very 
 much Affrighted, and the more becaufe, he 
 found it not in his power to Lay them, info- 
 much that his Hair ftood an end, and he ex- 
 pected every moment to be Torn in Pieces. 
 This was in December about Midnight, when 
 he continued there in a Sweat till break oi 
 Day, at which time they left him, and from 
 that time he was never well as long as he liv'd 
 He always faid he never made any Compacts 
 with any of thefe Spirits, nor ever did any 
 Harm by their means, nor pry'd into Future 
 Concerns, relating to himfelf, or others, anc 
 expreft an hearty Repentance for his Sin. 
 
 A farther account of this Matter may, per- 
 haps, be had from his Relations, or Neigh- 
 bours in Mangerfield in Gloucefter-jhire , not 
 above a Mile out of the Road, betwixt Brifto 
 and Bath. 
 
 I formerly gave an Account of this Affair, 
 to the late Bifhop of Hereford, in which pro- 
 bably there are fome things containd, which 
 I do not now remember, and which, perhaps, 
 may be procured from his Lady, now living 
 near Gloucefler, which Account would be more 
 Authentick. So far Mr Bedford. 
 
 Janus Matthew, an Italian Phyfician, Prin- 
 ted a Book of Problems, at Venice, Anno i)6j. 
 The Firft Problem there treated, is this : Whe- 
 ther. 
 
 
or familiar Spirits* 301 
 
 ther there are Demons, and whether they arc 
 fes of Dit according to the Opi- 
 
 nions of Divines, Philofophers and Phyficians. 
 In the Third Book of this Problem, he gives us 
 a Relation much like the foregoing Relation 
 of Mr. Bcdfvriy and lays, he had it from many 
 Pcrfons worthv of Credit, and from the Au- 
 thor of the thing himfelf. It is as follows. 
 
 After the Death of Julius Albcrtus, a Law- 
 yer, a certain Friend of mine, a Lawyer alfo, 
 lei zed on a certain i ntick Book, which 
 
 had been kept in a Box of the (aid Alhm • 
 having got it into his poffeflion, he prcfently 
 returnd into a \ n, where his Wife was 
 
 Born, before the dilcovcry of the Theft; 
 there he Lived a long time, and Died, never 
 having tried the Power of the Bcok, he being 
 [wholly Ignorant oftheMagick Art; but oa 
 a day unwarily whifper'd out fomething, con- 
 cerning its Magical Power, to his only Son^ 
 named Arri<vabenus y my familiar Acquaintance, 
 his Father being Dead, and he having Mar? 
 fried a Rich Wife, was drawn by fame falfe 
 Companions, into the Fallacious Pxadice ofc 
 Chymiftry, and when, after a while, he had 
 fpent much of his Wives Fortune, and almoft 
 all of his Paternal Eftate in Chymical Practi- 
 ces to no purpofe, he lights on a day, on a cer- 
 tain German Traveller, who was Skilful in the 
 .Art of Chymiftry, whom he carried to his 
 Houfe, and they there try'd Chymical Expe- 
 riments together a long time, but ftill in 
 vain ; whereupon at length he.difcover'd to 
 the German, that he had a Magical Book, and 
 fhew'd it him, but with engagement of Secrefy ; 
 the German conlidering the Book, laid to him,, 
 pray let us try whether this Book contains 
 
 Tr 
 
3 oi An Account of Genu, 
 
 Truth or Dreams, and en an appointed Day 
 Arrivabenus took with him the Book, and a 
 Sword ( the German going with him unarm' d, 
 ( for fo it was agreed betwixt them ; ) and be- 
 fore Sun Rifing they went into a Valley, thro* 
 which a Torrent ran, and fo went into a 
 thick Wood; on the left fide of the Torrent, 
 in the midft of which having cut fome Bufhes 
 with the Sword, and made an Area, as it was 
 neceflary ; prefently fome Ceremonies being 
 premitted by the German, wont to be ufed for 
 fuch end, and a large Circle being made with 
 a Rod j with certain Geometrical Figures, 
 they both enter into it. Then Arrl'vubenui 
 himfelf, who would not deliver the Book to 
 the German, ( they having fo agreed , held it 
 firmly in his Left Hand, and the Sword in his 
 Right, and at the Germans Command open'd 
 it; which being done, the German in the 
 German Tongue, called only two Damons to 
 appear in Soldiers Habits; and prefently 
 with a great Wind and Noife, two Damons 
 came, one a Horfeman with an Head-piece 
 and a Coat of Mail, and all other meet Arms, 
 and Riding on a Black Horfe ; the other a 
 Foot Soldier, going befcre him, girt with a 
 Sword, and having a Snapfack on his Shoulder, 
 whofe Eyes fliined with certain movable 
 Flames, that you would have judg'd them 
 Colliers, and would fcarce have been able to 
 look on them : prefently as thefe Damons ap- 
 peared to the Men, they faid, what do you 
 Ask ? to thefe the German made an Anfwer, 
 and asked them many things in the German 
 Tongue, and received their Anfwers to all 
 things in particular. At length as he had 
 commanded them to return to Hell, as they 
 
 were 
 
or Familiar Spirits, 305 
 
 e going away , At W 
 
 think you will become of our A 
 which as the 
 fwer , begone ftys the 
 man Tongu ik no more; w n, 
 
 they rettirn'd to Hell, with the fame Wl 
 and N( rtA After 
 
 ilfhed ifi ■> began to Upbraid the 
 
 for having done 111, in hindrll g tlic 
 Devil from giving them an Anfwer, as to 
 theii . md the next day difmift him. 
 
 And by reafon that for two Yeafi aftxrwa: 
 Arrvvjibtvus\ Wives Uncles would not Pay 
 him what rcm;iind in th< \i of her For- 
 
 tune,, as he delired, becaufe he had managed 
 his Affairs 111 ; being ftruck with a Rage, he 
 takes his Dxmonical Book, and goes to the 
 fame Wood and Area j and having performed 
 all things but one, which the German had 
 done there before; behold, prefently, with 
 the fame Wind and Noife of the Trees, innu- 
 merable ]\imons> with Frightful Countenan- 
 ces, and carrying rugged Staves in their crock- 
 ed Hands, appear ( for through Rage Arr\<v.:~ 
 got to command, Both how man}', 
 and in what appearance they fliould come to 
 him, as the German had done before ) and 
 flood about the Circle he had made, within 
 which the Miferable Man flood ; and they 
 fcar'd him with Threats, and endeavoured to 
 pull him out of the Circle, ?V ofthemear- 
 neftly Asking, what will you have? what will 
 Vou have ? whereupon being Frighted and 
 befide himfelf, and running to and fro within 
 the Gircle, in an horrid Fear, he fell at length 
 out of the Circle unawares ; the Damom then 
 fell a Beating him, pulling him here and there, 
 
 and 
 
304 An Account of Genu, 
 
 and ftrove to take the Book from him, bi 
 could not do it, he having hid it in his Bofor 
 Mean while Arrivabenm fometimes Running, 
 ft metimes Creeping, came at length to the 
 Bridge, which is over the River, for he wa< 
 not fo far befide himfelf, that he had quite 
 forgot his right way, but the Damons thre\ 
 him from the Bridge into the River, fo tha 
 he was nigh Suffocated in the Mud and Wa 
 ter; now, a Country Man cafually driving 
 an Afs to fetch Wood, paft over the Bridge 
 where his Afs being frighted, and flying back 
 he faw Arrivabenus tumbling in the Mud, hal 
 Dead, he called to him, and laying hold of his 
 Hair, drew him out of the Mud, and by the 
 help of his Afs, carried him, with much ado 
 to his Wife in the Town ; who finding th 
 Book in his Bofom, which fhe had heard him 
 fpeak of before, fhe took it privately from him 
 and had it burnt. Arrivabenus lookt Pale anc 
 111 ever after it, tho 5 he Lived a long time 
 And Anno 1J91. upon my requeft, freely 
 gave me this Relation , word for word, I 
 having heard of it long before from fome 
 others. Janus JVLttbeus adds for a clofe; Now 
 what poffibly may our great Philofophers, 
 the Perepateticks here Anfwer ? Truly they will 
 either deny Inftances of this kind, for that 
 they confift of Particulars, which are neither 
 known bv Difcipline, nor by the Undemand- 
 ing : or fuch things being granted, they would 
 fay that thefe are not Hiftories, but mee 
 Dreams of fome Melancholly Relators, fo 
 certain Melancholly Perfons fo fixtly Drear 
 in the Night ( as it fometimes happens to Lc 
 vers and Jealous Perfons ) of thofe thing 
 which with a moft vehement afFed they Defire, 
 
 Hope, 
 
or Kvniliar Spirit*. 305 
 
 hope, abhor or fear in the Day, that they fecra 
 molt truly to fjc the Ante waking in tne Day 
 time ; according to that of Averrbocs. Its no r - * Jto* 
 ftrange thine that fome Man m iv fee when a- ^ ^* 
 wake, what flecping he did in his Dr ] iy, 
 
 perhaps he will fee the very form of the thing, 
 and not irs likenefs, as its (aid of G»um.*r. bo 
 [anus Matthctus. 
 
 Kirchcr, in his OeJip. <s£nfi.Tom. 5. f>. 82. tells 
 us, That in the mid ft cf* the Subterraneous 
 AAytAoi the Egypt L?:* , there was an Altar or 
 Table plac'd, and in it the whole Concatena- 
 te*! Series of the Gw/, were ixp eilnted by fuch 
 hidden .symbols, that they did not only notioe 
 the hidden Recefles of the greateft MyfLries, 
 but they had alfoan infallible efficacy, to make 
 one of them which the Priefts had a Mind,per- 
 fonally to appear,by horrible and execrabL Ad - 
 juratiens,and Analogons Rites and Ceremonies, 
 
 There are many Relations of Houfes infefted 
 with Demons by Magical Practices , caullng 
 Noifes in them , throwing Stones , &c. of 
 which I fhali give only this Inftance. joam ln£pit. 
 Chtvrrim tells us, that An. 85^, an evil Spirit Mftor. 
 infefted the City of Mentz,, and the Neigh- 
 bouring Places : firft throwing Stones , and 
 making Noifes againft the Walls of the Houfes, 
 and then growing troubl fome to Men, he be- 
 gan, in a while to fpeak , and to tell what 
 things were ftoln , and fo to fow (Mfcord a- 
 mong Neighbours ; at length he rtirr'd up the 
 Minds of all againft one Man, as though they 
 fuffer'd all thofe things for his Sins ; and into 
 whatfoever Houfe he went, it prefently took 
 on Fire : nor was he free in the Fields, for 
 Fruits being there heap'd together, they were 
 cenfum'd with Fire , and when the Neigh- 
 
 X bours 
 
^oo An Account of Genii, 
 
 bours for this fell upon him , and were about 
 to kill him, he prov'd his Innocency by car- 
 rying a burning hot Iron in his Hands. He 
 continued acting thus for three Years , till he 
 had confum'd all the Houfes with Fire. 
 
 There was an Inftance of this kind, the* 
 iaft Year in Somerfetjhire , at Butley , near G/*- 
 ftenbury, where lives one Mr. Tope, whofe Son 
 being about 13 or 14 Years of Age, fell often 
 into Fits , and in his Fits faid , his Fathers 
 Houfe would be Burnt by Spirits, whom he 
 fometimes faw j and the Houfe was Burnt 
 down accordingly , and a Stall with three 
 Oxen in it , and feme Wheat Mows in his 
 backfide : and Stones were feen to come in at 
 the Windows in the Day time, no Man per- 
 ceiving from what Hand they came ; as a 
 Perfon of Ghfienbury told my felf, the laft 
 Summer, at IVells, in the faid County ; he, up- 
 on his being in the Houfe, having feen many 
 Stones fo come in at the Windows. This Vex-* 
 ation continued a long time, though now I 
 hear it's ceas'd, and the Houfe is rebuilding : 
 There are many more particulars to be brought 
 concerning this Fact , and , if any Man can 
 make out, that all thefe things were done by 
 Trick,and Contrivance as fome fay they werej 
 they may do well to fatisne the World of it. 
 
 I know the late Dr. Bekker , in his Book en- 
 titled, Le monde Encb ,nte y laughs at all things of 
 this Nature, as done by Humane Contrivance^ 
 and Mr. Scot, in his Difcovery of Wttchcr,ft y 
 writes thus : . I could recite a great Number 
 ' c# of Tales, how Men have ev'n forfaken their 
 Houfes , becaufe of fuch Apparitions and 
 Noifes ; and all has been by iheer and rank 
 Knavery ^ and wherefoever you fhall hear 
 
 that 
 
 
or Familiar Spirits. 307 
 
 that there is in the Night Seafon fuch rnmblii 
 and fearful Nc " Ilalfur'd, tl 
 
 it is flat Knavery , performed 
 feem mod to compl tin, and are lead fufped- 
 ed; and hei\ ry Art , which for 
 
 fome refpeds I will not difcoVer. The Devil 
 s daily, as w nightly whom he may 
 
 Devour, and can do his Feats as well 1 
 as by Night, or elfc he is a Young Devil, 61 
 very Bungler. 
 
 I ki t what may be offend to Men of 
 
 fuch obftin (ions, who will h 
 
 all things done by Impofture , which fee 
 ftrange 10 them, and 
 
 I may indulge their Humour Co for, that if< n- 
 ly one Perlon tells a very ftrang: , a 
 
 Man may be more apt to think i: poilible for 
 that Perfon to lye, than that fo ftrange a Re- 
 lation fhould be true ; but if a coniiderable 
 number of Perfons, of feveral Countries, fede- 
 ral Religior.> il Ptfofeffion i I Ages, 
 and thefe Perfons look'd upon to be of 
 great Sagacity , as any the Countries afford, 
 agree in Relations of the fame kind, though 
 very ftrange , and are ready to vouch the 
 Truth of them upon Oath , after having well 
 confider'd Circumftances , I think it a violati- 
 on of the Law of Nature, to reject all thefe 
 Relations as fabulous, meerlv upon a felf pre- 
 fuming Conceit, unlefs a Man can fairly fhew 
 the things to be Impoflible, or wherein thofe 
 Perfons were impos'd on. T)T. K Beiter rejc 
 all the Fads alledg'd for proving the Operations 
 of Demons, and among others the Fads of the 
 Demons of M {con and Teiwirth , as being done 
 by Combinations of Servants, or others; and 
 Would have the World acquiefe in his Ar- 
 X 2 bit; 
 
308 An Account of Genii, 
 
 bitrary fay fo 3 without any manner of Proof, 
 01 ly alledging this frivolous Pretence, that 
 there have been Impoftures in that kind , and 
 therefore thofe mull be fo ; a notable confe- 
 rence which fhould a School-Boy infer, he 
 would deferve lafhing y but I (hall fay fome- 
 what concerning Dr. Bekker sWovk beneath fit 
 being Inftar Omnium in its kind) and therefore 
 fhall fay no more of it here : leaving the Fads 
 at lie {con and Tedworth to Men of unbyafs'd 
 Thoughts to judge of them as they fee caufe : 
 Tb.fe Relations feeming to me well attefted, 
 2nd as well examin d as if the Critical Dr. 
 Belter had been a Party concerned on that Ac- 
 count. Indeed it may not be eafy fometimes 
 to difcover how a thing is done by Trick 3 tho' 
 it be really fo ; as the Lord Howard, in his De- 
 
 . fmfatyOt g, infi fupposd Prophecies, c. 17. where 
 he treats of Mens Conference with damnd 
 Spirits and Familiars,, tells us 3 That himfelf 
 was prefent with divers Gentlemen and No- 
 blemen, who undertook to defcry the fineft 
 
 s Sights ♦'hat Schotto , the Italian , was able to 
 Play, by Leger Ju M in, before Queen Eliza- 
 beth, Who notwithftanding were no lefs be- 
 guird than the reft., that prefum'd lefs on their 
 Dexterity and Skill in thofe Matters. And ne- 
 vertheless I think it may not be difficult to di- 
 fcern that fome Fa&s^and among others, thofe 
 that pafs'd at Majcon and Ted-worthy were above 
 ' all Humane Performance. Mr. Scot , indeed 
 tell US, There is a peculiar Art for doing thefe 
 things, which for fome refpetls he will not difco- 
 ver. I fuppofe by this Art he does not mean a 
 common Combination of Servants ( as Dr. 
 Bckker feems to be of Opinion it is., though he 
 prefently fubjoins, that the Devil can (hew 
 
 Tricks 
 
or Familiar Spirits. jop 
 
 Tricks as well by Day, as by Night, intima- 
 ting as though thofcN" . only happen 
 in Houfes by Night (a time favouring lm| 
 fturea ) which is a great tniftakej for in the 
 
 Relations of the Damons I >; and 7i dworth y 
 
 and that I have given before/and in many other 
 Relations of the like kind; we find that many 
 Fads pafs'd in the Day time, as wellas by Night, 
 and that Stones have been thrown at Perfons 
 in open Fields, in the Day time, by an invi- 
 fible Hand , when many have been prefnt. 
 And notwithftaning this pretence of an Art, 
 unlefs Men have an Art to make themfelves 
 inviiible, (as Hijhry tells us, I know not with 
 what truth, fome have done ) I fhall never be- 
 lieve that any Man fliall be able fairly to folve 
 the Fads we have recorded of Hcufes and o- 
 ther Places infefted , bv any Performance of 
 Man; allowing ftill that there have been many 
 Jmpoftures in this kind, and that manyftrange 
 things may be performed, as to the Conveyance 
 of Voices and Sounds by a deep infight in Acou- 
 fitch and Vhonicks. 
 
 I fhall not conceal here, that, in reference 
 to what pafs'd at Tcdworth , a Perfon lately 
 told me, Mr. MompejJ'on own d privately to the 
 late Kir Us the Second, that all that pafs'd 
 
 at his Houfe at Tedworth was done by Contri- 
 vance: And another Perfon has told me.it was 
 done by two Young Women in the Houfe, 
 with a defign to fcare thence Mr. Munpejjins 
 Mother ; this was told them by others, and I 
 found them inclin'd to a Belict of it, bu: who- 
 ever related this , unlefs they were obfti arc 
 Oppofers of the Truth, cither had not {:cn y 
 or duly coniider'd the Letter writ by Mr. 
 i to Mr. GLnvil, Nov. the 8;£. 16-2. 
 
3 l o An Account of Genii, 
 
 nor that writ by him to Mr. Collins, one of the 
 Bookfellers that undertook the Impreflion of 
 his Book , it being dated Aug. the 8tb. 1674, 
 in the firft mention'd of thofe Letters he 
 writes thus : I have been very ofcen of late 
 ask'd, whether I have not confefs'd to his Ma- 
 jefty, or any other, a Cheat difcover'd about 
 that Affair. To which I gave, and fhall to 
 my dying Day;, give the fame Anfwer, that I 
 mull belye my felf, and perjure my felf alfo, 
 to acknowledge a Cheat in a thing, where I 
 am fure neither was, nor could be any, as my 
 felf, the Minifter of the Place , and two o* 
 ther honeft Gentlemen, depos'd at the AJJIz.es, 
 upon my impleading the Drummer ; and tho* 
 I am fure this damnable Lye does pafs for cur- 
 rent among one fort of Perfons in the World, 
 yet I Queftion not but the thing obtains Credit 
 among thofe , whom I principally defire 
 fhould retain a more Charitable Opinion of 
 me, than to be any way a Devifer of it, only 
 to be talk'd of in the World, to my own Difad-> 
 vantage and Reproach. 
 
 In his Letter to Mr. Collins , he informs him 
 of what was depos'd upon Oath, and by whom 
 at the Ajjiz.es at Sarum, concerning this Affair, 
 where he writes thus 5 The Evidence upon 
 Oath were my felf \ one Mr. William Mat on, and 
 one Mr. Waiter Dowfe , all yet living, and I 
 think of as good Repute, as any this Country 
 has in it ; and one Mr. John Craggy then Mi- 
 nifter of the Place , but fince dead : We all 
 depos'd feveral things , that we conceiv'd im- 
 poffible to be done by any Natural Agents, as 
 the Motion of Chairs, Stools, and Bedftaves, 
 no Body being near them , the beating of 
 Drums in the Air , over the Houfe, in clear 
 
 Nights, 
 
or Familiar Spirits. 3 1 1 
 
 Nights, with feveral other things of the like 
 Nature. Theft Witncffcs hbours, 
 
 1 depos'd that diey 
 tilings almoft every Day or Night, for many 
 Months togcthu 
 
 The ling Letters are Printed at the 
 
 end to the Second Part of Mr. 
 
 Glan mphatMs, Printed toge- 
 
 ther with the Firft Part, Atm. 1681. 
 
 After the io\ Declaration of Mr. 
 
 Mo». I mull free v tell all Men, that 
 
 fhall pretend a Cheat in the Tranflation at 
 vorth, that till they fairly make appear to 
 the \\ r orld , by whom the Cheat was play'd, 
 and how the Fads Sworn to were perform' d, 
 the Impofture muft lie at their Door. 
 
 If we may believe Luther, he tells us, in hisc^. 3$.-] 
 TMeTJk, That he departed from Worms, and 
 not far from Eifinacb, was taken Prifoner, and 
 was lodged in the Caftle oi Wart burg inPathmo y 
 in a Chamber far from People , where none 
 could have accefs to him , but only two Boys 
 that twice a Day brought himMeatand Drink, 
 among other things they brought him Hazle 
 Nuts, which he put into a Box, and fome- 
 times us'd to eat of them. In the Night times the 
 Devil came, and got the Nuts out of the Box, 
 and crack'd them againft one of the Beds Pofts, 
 making a very great Noife, and a rumbling 
 about his Bed, but he regarded him not j when 
 afterwaid he began to [lumber, he kept fuch 
 a racket and rumbling upon the Chamber 
 Stairs, as if many empty Hogflieads and Bar- 
 rels had beeji tumbled down ; and tho' he 
 knew the Stairs were ftrongly guarded with 
 Iron Bars, fo that no PalVage was either up 
 or down , yet he arofe and went towards the 
 X 4 Stairs 
 
jii An Account of Genii, 
 
 Stairs to fee what the matter was, but find- 
 ing the Deor faft fhut, he faid, Art thou there ? 
 So be there ftitt ; and fo he committed him- 
 felf to Ckrift, and laid him down to reft again. 
 So far Luther. 
 
 I went my felf once to fee a Gentleman near 
 Bath, and came to his Houfe about Eleven of 
 the Clock in the Morning, his Lady faid to 
 me, ftie wifh'd I had come fooner, for about 
 an Hour before , as fhe was coming in at the 
 fore-door of the Houfe, fhe faw the Minifter 
 of the Parifh come into the Entry, at the back- 
 door, and to go into the Hall, whom fhe pre- 
 fently followed , but found him not there, 
 whereupon fhe went up to her Chamber, 
 where a Midwife was to attend her, fhe being 
 nar her time of being brought to Bed, and 
 finding the Minifter not there, as fhe expe&ed, 
 fhe was much furprifed, and fent to his Houfe 
 to enquire for him, and it was found , he had 
 not ftirred out of his Houfe that Day ; but 
 withal the Gentleman, I was to fee, told me, 
 they had every Night Noifes in their Houfe, as 
 though a Man fhould ft rike Hundreds of ftrokes 
 with a Mallet on an empty Hogfhead , which 
 kept himfelf , and his whole Family waking ; 
 and faid, if I would ftay a Night with him I 
 fhould hear the fame; but my occafions would 
 not then permit me to ftay. 
 
 There are a World of well attefted Relati- 
 ons in this kind , but all muft be Cheat and 
 Impofture with feme Men, becaufe, forfooth, 
 they will have it Co. 
 
 To deliver fomewhat of my own Opinion 
 concerning the Power of Magick ; I muft own 
 my felf to have been long guided by- the Cau- 
 tion giv n us by Com Jgrippa, to prevent being 
 
 impos'd 
 
or Familiar Spirits. } ' ] 
 
 impos'd on by Pretenders to M 'gick , and o- 
 
 thcr curious mid abftrufe Arcs , in m Lni- 
 ftle he font to his I rund, the Ahb< }ua fy '- *• 
 
 he writes as follows : I) P #l f 
 
 care you are not deceived by thefe who have 
 been deceived, for no reading of Books what* 
 foever cin dire# you in this, they being fill d 
 with meer v±nlgtnas. O ! How great things 
 arc written concerning the Power of the M.- 
 gick Art ? Concerning the prodigious Images 
 of A s ? of the powerful Metamorphofis 
 
 of the Mchvnijts ? and concerning th if Bieffcd 
 Stone,, with which b ?fer Metals being touch'd, 
 they are prefenrly turned into Siver or Gold ? 
 all which things are found vain , when they 
 are practise according to the Letter. And 
 never thelefs th. fe things are delivered and 
 written by great, and moft grave Phiifophers 
 and holy Men, whofe Traditions, who fhall 
 dare to Charge with Falfhood ? Nay, it would 
 be impious to belicve,that they purpofely writ 
 Lyes. Therefore there is another Senfe in 
 what they write, than is delivered by the Let- 
 ter, and that covered with various Myfteries, 
 but hitherto openly explained by none of the 
 Matters; and which I know not whether any 
 Man can attain, by the fole reading of Books, 
 without a skillful and faithful Mailer, unlefs he 
 be divinely inlightned , which is granted to 
 few. Therefore many labour in vain, 
 who purfue thefe moft Secret Arcana of Nature, 
 applying their Minds to the bare words as they 
 lie; for by an urhappy Genius, being fal nfrom 
 a right underftanding , and intangi'd in falle 
 Imagi nations, by the craft cfexteriour Spirits, 
 they become dangerous Servants to t&ote, o- 
 whom they migh: Rule, and not know- 
 ing 
 
i i 4 An Account of Genii, 
 
 ing themfelves, they go fcrrh after theFoot r 
 fteps of their Herds , feeking w ithout them- 
 \ felvcSj what they poffefs within them. And this 
 is what I would new have you know, taat the 
 Worker of all wonderful things is in our felves, 
 who knows how to effect, and that without all 
 Crime, Offence of God, or Injury of Religi- 
 on, whatfoever the portentous Aftrologers^ the 
 prodigious Mrgici.ns , the envious Perfecutors 
 of .Narure, the Alchimifls, and the wicked Ne- 
 cromancers, worfe than Devils, dare promife. 
 I fay, that Worker of wonderful things is in 
 VS, 
 
 Nos habitat, non tartar a fed nee fid era codi, 
 Sprit us in nobis qui viget, ilia facit. 
 
 He lives in us, not in the Stcrs, nor Hell, 
 'That Sprit does it, which in us does dwell. 
 
 But thefe things are not to be committed to 
 Paper, but to be delivered by Word of Mouth, 
 which I may do when I fee you. As to the 
 PhLofophy you require^ let you know,that to 
 know God, the Maker of all things, and to pals 
 into him by a whole Image of likenefs, as by a 
 certain ElTenial contad , or tye , whereby 
 you may be transformed and made a God, this 
 is the true and folid Philofophy , as the Lord 
 fpeaks cf Mffes, faying, Behold I have m.M 
 thee a God ofjfbaroah > this is the higheft , and 
 moft occult Philofophy of wonderful Works. 
 Its Clarvis is the underloading , for the higher 
 things we underltand,the more fublitneVertues 
 we put on, and the more wonderful things we 
 Work with more eafe and efficacy, but our un- 
 derlianding being inclcfed in corruptible Flefh, 
 
 unlefs 
 
or Familiar Spirits. 3 1 5 
 
 unlefs it rifes above the ways of the Flefh, and 
 comes to its pro: are, cannot be united 
 
 to thofe Divine Powers for they do not join 
 buc with their like , and is wholly impotent 
 for p rceiving thofe moft hidd of 
 
 God ; n ! Nature ; fhall a Man fee God and 
 Live ? What 1 1 ait will a Grain of Corn bring 
 forth, uniefs it firft dies ? He muft die, die to 
 the World and the Flefh, and to all his Senfes, 
 and the whole Animal Man, who would en- 
 ter the recelTLs ts ; not that the Body 
 is feparated from the Soul, but that the Soul 
 leaves the Body ; concerning which Death, 
 ■**/ lays to the ( dead, and your 
 lift itb Cbrift ; and elfewhere he fays, 
 more clearly of himfelf , I know a Man, whe- 
 ther in the Body or out of the Body I know 
 not , God knows , rapt to the third Heav'n, 
 &c. I lay we muft die this Death , which is 
 precious in the fight of the Lord, which hap- 
 pens to very few, and haply not always j for, 
 
 panel quos a^uHs atnavit, 
 
 Jupiter, &* ardtns tvexit ad athera virtuf, 
 Diis gtnlti hoc potuere 
 
 firft thofe who are born, not of Flefh and 
 Blood, but of God ; next thofe who by a Pri- 
 vilege of Nature, or a Genethliacal Gift of 
 the Heav'ns are Dignified for it ; the reft 
 build on Merits and Art, concerning which I 
 fhall certifie you by Word of Mouth. So far 
 mgrippa, who has much more to the fame pur- 
 pofe. 
 
 Dr. Flood , as well elfewhere in his Works, 
 as in his Cl vis to hts Vhitt ^imy, to- 
 
 wards the end of it , writes conformably to 
 
 what 
 
3 1 6 An Account of Genii, 
 
 what is delivered us by Agrippa , as follows. 
 That the true Cabalijts, and true Alchimifis are 
 employed about one and the fame things and 
 (6 the Magi, wife Men, and Philofophers, its 
 what no Man of a found Mind can be Igno- 
 rant of , fince there is but one fummum bonum, 
 and one true Stone , at which Mark all that 
 are truly Wife, moil attentively Aim ; fome 
 of whom are employed about the Cabala, others 
 about Alchimy, others about the Tbe<rPt>ilofcphy 9 
 others about Natural Magick. 
 
 As to Agrippa, I have heard fome Learned 
 Men fay, "that in his Youth, when he writ his 
 Books of Occult Thilofophy , he had fome efteem 
 of Maghk, but as he grew Eider , and when 
 he writ hi$ Vanity of Sciences , he fhew'd his 
 contempt of it ; but I wonder Learned Men 
 fhould talk thus j for in his Vanity of Sciencej L 
 he explodes Magick, no more than he does all 
 other Arts and Sciences, and indeed he writes 
 little there againft it : And he fays elfewhere, 
 that he writ that Book fportingly, only to try 
 what Young Students could fay for the Arts 
 and Sciences they were fo fond of, and fb 
 valued themfelves by. And in his Epiftle to 
 Eplft. /. 6. Erafmus, he fays, He writ that Book in a De- 
 ty* 3 6 > clamatory way, in which all Liberty of Speech 
 js ufed and allowed ; this being as Scholars, 
 that take a Theme, and declaim Pro, or Con, at 
 Pleafurq. If I look for Agrippa $ true Senfe of 
 a matter, I feek for it in the Epifiles he writ 
 to his Learned Friends and Correfpondents, 
 and there he fufficiently expreffes the efteem j 
 he had cf the true Magick. 
 
 As to the Death of the Animal Man, men- 
 tioned by Agrippa, as requir'd for iniciacing us 
 towards the Performance of greac things, 
 
 Dn 
 
 y 
 
or Familiar Spirits. 3 1 7 
 
 Dr. JVtUis y as a skillful ?bifu>lorer,'m his Book **"* >- 
 
 Of the Soul of Brutts, excellently lets forth the c ' 7 * 
 tonteft which happens betwixt the Corporeal 
 Soul, and the Rational, in the Purgative Life, 
 before the latter can fettle the fc rmerin a due 
 Subjection, and keep ic felf to its due Purity. 
 He writes thus: The Corporeal Soul does notfo 
 readily obey the Rational in Dcfn ables , as in 
 Knowables, for that being nigher the Body, 
 and fo having a more intimate Affinity to- 
 wards the Flefh , its wholly bound to take 
 care of the good and Perfervation of that ; 
 for the careful Performance of which Office, 
 its very much drawn by the various Allure- 
 ments continually prefented by the Objeds of 
 each Scnfe • hence being employed about the 
 care of the Body, and under that pretext be- 
 ing apt to indulge Feafting and Pleafures, fhe 
 fery often gives a Deaf Ear to Reafon, per- 
 fwading the contrary ; moreover , the Inferi- 
 our Soul being weary of the others Yoak, on 
 occafion being given , clears it felf of its Fet- 
 ters, affe&ing Liberty, or Rule; and then 
 you may clearly obferve Twins ftriving in the 
 fame Belly, or rather a Man wholly divided 
 by two Armies fighting againft each other 
 Within him. 
 
 Infiftis ohviafigttis 
 Signa, fares Aquilas, & <vota rninantia <votts. 
 
 This Inteftine conteft does not wholly ceafe, 
 till one of the Combatants being become Su- 
 perior,leads the other wholly Captive, though, 
 in the mean time, to eftablifh the Empire of 
 the Rational Soul, and to vindicate its Right 
 and Empire from the Ufurpation of the fen- 
 
 fitive 
 
 ..._^7* 
 
1 8 An Account of Genii, 
 
 fitive Soul, the Precepts of Philcfophers , and 
 Moral Inftitutions are put in ure, and when 
 thefe will not do , Sacred Religion furnifhes a 
 far more powerful Aid, whofe Laws and Pre- 1 
 cepts being duly obferv'd , they are able to 
 raife a Man not only above a Brute , but ev'n 
 himfelf, that is, above his Natural State ; in as 
 much as they fubjed: the Senfitive Soul to the 
 Rational , and both to God. Neverthelefs 
 this Divine Policy is not, ev'n fo ere&ed in 
 Man, without a great Contention ; for while 
 Reafon ufing its own ftrength , joyn'd with 
 Moral and Sacred Precepts endeavours to 
 draw the Faculties of the Corporeal Soul to its 
 fide, this rifing on the contrary , obftinately 
 adheres to the Flefh, and is hardly drawn from 
 its Flatteries, nay, and which is to be lamented, 
 fhe too often feduces the chief Soul in us, and 
 carries it away with it , to wallow in the Dirt 
 of fenfual Pleafures ; fo that a Man becomes 
 either like to, or worfe than a Brute , info- 
 much that Reafon being become Brural, leads 
 to every excefs ; and notwkhftartdij g the 
 Minds Empire is not always,, and wholly o- 
 verthrcwn, but fometime or other, either re- 
 turning to her felf, of her own accord, or 
 being awaken d by fome cccafipn given , and 
 confcious of her Lapfe., fhe rifes up againft the 
 fenfitive Soul, as an Enemy and Traitor, and 
 throwning her from her Throne, commands 
 her Obedience. Nay, fometimes fhe compels 
 her, by reafon of Crimes committed , to tor- 
 ture her felf, and her beloved Flefli , and fo 
 by inflicting Punifhments on her felf, to Expi- 
 ate, as fhe may her own Faults ; which kind of 
 A£fc and Affed of Confcience of a Man's tor- 
 turing himfelf, being proper to Man, plainly 
 
 fiiew* 
 
 -^ 
 
or Familur Spirits. 719 
 
 fliews him cither to have two (ubordinate S01 
 within him, or, at leaft that the Pares of I 
 Soul arc vej tig ; where* \\ as the one 
 
 oppofes the other, ai tends for the Ma- 
 
 ttery, it happens that M m ; f to 
 
 jomrary purpofes, and I little I 
 
 than a IV, m rniack, obfefs'd b ion. 
 
 The lame Author, in the lame Hook, writes D] r crt ^ 
 I Conteft as follows. Super- c.d'Mc^ 
 ftition, and Defpair rnal salvation are Lire 
 
 Wont to imprint on the fenfitive Soul, the 
 Blood and 1'ody, in a manner the like affe&s 
 of Melancholy , a ;nd Jeaioufie, the/ 
 
 fonu f a fleet i 
 
 for in the former, the Object whole letting 
 or lofs is in danger, is wholly Immateral, and 
 its defign being firft conceiv'd by the Rati- 
 onal Soul, is Imprinted on the Corporeal j in 
 the profecution of which, if this readily obeys, 
 then no Perturbation of a Mans Mind arifes; 
 but if the Corporeal Soul withftanding, as it 
 often happens, the Rational ftill inlifts with 
 1 Admonitions and Threats, prefently the other 
 growing hot, moves the Blood and Spirits after 
 difcrderly manner, oppofes Corporeal 
 Goods and Pleaf ures, to the Spiritual prefent- 
 cd by the Underftanding, and endeavours to 
 draw the Man to her fide ; and as thus there is 
 a continual ftruggle betwixt the two Souls, 
 and fometimes the Will is Superior, femctimes' 
 the fenfitive Appetite prevails ; at Length a 
 Court of Conscience is erected by the Mindl- 
 y/here all particular Acts are fcrupuloufly ex- 
 amined, by reafbn of thefe c \ arianc 
 of the Souls, the Animal Spirits, as roo 
 much, and in a manner per; hd 3 
 and being commanded here and there con- 
 
$20 An Account of Genii, 
 
 trary ways, and almoft diftra&ed , fall fome* 
 what ac length from their Vigour , and Natu- 
 ral Difpofition , and at laft being rendr d 
 fixt and melancholick , as they are detained 
 from their wonted Expanfion, they frame out 
 of Cou rfe, and unufal traces in the Brain, and 
 fo caafe a Delirium, with an excefs of Fear and 
 Sadnefs. In thofe kinds of affe&s, the Cor- 
 poreal Soul being carryed away, as it were by 
 Violence, both Divorces it feif from the Bo- 
 dy, and being modified according to the Cha-; 
 rafter of the Idea imprinted, is wont to take ! 
 a New Species, either Angelical^ or Diabolical ; 
 mean while the Underftanding, inafmuch as 
 the Imagination fuggefts to it only disorder- 
 ly and monftrous Notions, is wholly perverted 
 from the ufe of the right Reafon. 
 
 After the like way of affe&ing, it happens 
 that fome melancholy Perfons fall into Ima- 
 ginary Metamcrpbofesy either as to their Fortunes, 
 or their Bodies,one imagining himfelf and Act- 
 ing as a Prince, another as a Beggar, one thinks 
 his Body to be made of Glafs, another thinks 
 himfelf a Dog , a Wolf, or fome other Mon- 
 fter; for after the Corporeal Soul, being af* 
 fe&ed with a lading Melancholy, and blinded 
 in Mind , has wholly departed from her felf 
 and the Body, (he affe&s a New Sfecies, or 
 Nature, and, as much as in her lies, really 
 affumes it. So far Dr. IVillis. 
 
 I hope this may not feem an overlong Di- 
 greffion, in regard it feems to me to contain 
 a more clear Explication, than may eafily be 
 found in other Authors, of the conteft which 
 happens betwixt our two Souls within us, in 
 order to the Spiritual Death of the Animal 
 Man , and our affuming a Divine Nature, 
 
 capable 
 
or Familiar Spirits. 311 
 
 capable of wonderful Works, as mentioned by 
 
 "But after all 1 ifbning of A in 
 
 which I 
 
 lates to Internal Operations of the 
 
 the way of bringing it to its flighted P 
 
 on and Purity, 1 do not ice how he Accounts 
 for the External Operations perform'd by Ma- 
 gicians of which there are a World of Inftan- 
 ces, xinlefs he will have it with tl 
 Philofophcrs, that the Soul by the Power of 
 the Imagination can perform what it pleal 
 as penetrate the s , force the Elements, 
 
 demoiifh Mountains , 1 lies to Moun- 
 
 tains, and do with all Material Forms as it 
 pleafes. 
 
 Mr. Bhmden, having fent a Letter from Lt 
 don to Vaulus Felgenbalder % at Amfiird.m , to 
 defire his Opinion concerning M g:al Per- 
 formances, he returned him an Anfvver,in L nin y 
 An. 165^, which Anfwer a Gentleman having 
 favour'd me with a fight and perufal of, I 
 give you here the Subftance of it. 
 
 He divides Magick , and Magicians into 
 three kinds, <viz~ Divine , Natural, and Dia- 
 bolical. Now all xMagick , he fays , confifts 
 in the Spirit by Faith, for Faith is that Mag 
 of the Magicians, by which they draw Spirits 
 to them, and by which Spirits they do great 
 things ; inx* either by the spirit of God, or 
 by Natural Spirits, or by the Spir of Damon si 
 Therefore all Magick coniifts in a Spirit, and 
 every Magician Ads by a Spirit. Magicians 
 that «re or God Work by the Holy Ghoft, and 
 the Holy Ghoft by Magicians, 1 Cor. 12. Na- 
 tural Magicians Work all things by the Natu- 
 ral Spirits of the Elements, but Witches and 
 Y Drmo- 
 
322 An Account of Genii, 
 
 Demoniacal Magicians, as Jannes and Jambres 
 in zs&gypt, Work their Magical Performances 
 by the Spirit of Latnons ; he concludes there- 
 fore, that all Operations and Works of efficacy 
 are wrought by a Spirit. Now, he fays, it 
 muft be well obferv'd , that the Magicians 
 which are of God, and the Natural Magicians 
 very much differ. Natural Magicians are 
 fhewn us , Matth. 7. 22. and by Natural Ma- 
 gick Damons are alfo caft forth, but not all 
 kinds of Damons , and fo many Works of effica- 
 cy are wrought by Natural Magick, alfo Na- 
 tural Divinations and Prophecies, AB. 16. 16* 
 . fuch the Vythonijfa was that raifed Samuel , Sam* 
 28. who appeared in a Body of Wind and Air, 
 as all the Bodies of the Dead , till the Refur- 
 re&ion, which produces a Spiritual Body, 
 confifting of a Spirit, Light, and the Heav'ns, 
 Spiritual Elements. The Spirits of the Elements 
 attend this Natural Magick,and obey the Magi- 
 cian : but we muft know, that in fomePerfons 
 the Natural Magick and Daemoniacal are mixt 
 and promifcuous, as the Magick which is from 
 God, and the Natural Magick; and alfo in 
 fome parf the Demoniacal were mixt in Ba- 
 laam, who alfo fought Aururies, Numb. 24. be- 
 ing willing to make himfelf gracious to God, 
 and alfo to Man , and fo to pleafe both ; and 
 therefore the Angel of God refifted him, c. 25. 
 and for this Hypocrifie, he died by the Sword, 
 c. 50.8. 
 
 Though therefore, he fays , Natural Magi- 
 cians do many Works of efficacy by Spirits, 
 yet they do n r :t do thefe in the Name of £Iod 
 and Chrift, though they talk much of the 
 Name Adonai, and call upon it, yet this Name 
 may be taken in vain • and by the Permiffion 
 
 of 
 
or r Spirits. 
 
 of God Natural bring t< 
 
 So alfo Natural \ 
 
 are promifcuous in 
 
 Perl, n by Natural Magick Di 
 
 Damons, it docs not follow, that I 1 
 
 fo from Divine M 
 
 caft out by Natural Magick, by i i 
 
 the fear or is 
 
 a true M ; for Natui ick 
 
 truly calls 
 
 true Natural k, but if it exorbi; 
 
 Demoniacal, t! m'd, and when 
 
 Natural Magick lin its bounds, i: i> 
 
 not condetnn'd by Chi ill > read \ they. 
 49. ^o. wherefore the Name . I of 
 
 Chrifi may be us'd both rightly , and in a fun- 
 fter way ; rightly, as in the place before quo- 
 ted ; in a Siniikr way, Act. c.j. 15. 14. and 
 fo the Magicians of Dxmons, reiifted the Ma- 
 gicians of God, c. 1;. 8. and 2 Tim. 5. 8. 
 
 He fubjoins, that ev'n Natural Magick is 
 not to be pra&is^d by any Chriftian , becaufe 
 all Magick is wrought by a Spirit , and we 
 ought not to feek a Convention with Spirits, 
 and for that Satan mixes himfelf with the Natu- 
 ral Spirits.And whereas fome allow the pra&ife 
 of Magick with the Angels of God, he fays, 
 That no Man ought to have to do with An- 
 gels without God's Command. A, d with 
 this Abftrad of that Letter , I concu.de this 
 Chapter of Magick. 
 
 Y 2 CHAP, 
 
3 24 dn Account of Genii, 
 
 CHAP, XL 
 
 What may he ftggefted from f \eafon^ con* 
 cerning the Exi/ience of Spirits, and 
 thtir Operations. 
 
 KIrcher , in Epft. Varanet. prefixt to his 
 Obelifctts Vamphilhts , writes thus : We 
 know a threefold Demonftration has been al- 
 ways us'd by the unanimous Confent of Phi- 
 lofophers in the Acquifition of Science ; Ma- 
 thematical^ Phyficai, and Mor^.l. Mathema- 
 tical Demonftration, as it inquires into the af- 
 fects and Properties of Quantity, by Principles 
 known by the I ight of Nature, of Eternal 
 Truth, and void of all deceit , fo it begets a 
 certain, and properly called Science, all fcru- 
 ple of doubt being remov'd. Phyfical Demon- 
 ftraticn, as it comes by Experiments of things, 
 to the Secret knowledge of Caufes, it begets 
 indeed Science , but by reafon of the Experi- 
 ment, which for the moft part is expofed to 
 the falfe Reprefentations of the Senfes , it is 
 not void of Deception, nor does arrive at the 
 certitude of the former ; yet according to 
 Ariftotlt, it Triumphs with the Title of true Sci- 
 ence. Moral Demc nitration, as it depends on 
 the Experience of Humane Anions , begets 
 indeed Science, but fuch as the Nature of Mo- 
 ral things admits, and which is call'd Humane 
 Faith, and for the moft part/ relies on the 
 Authority of the Rehuer. For the like caufe 
 
 thQr 
 
 -W 
 
or Familiar Spirits. 325 
 
 the Authority of the Revealer begets Divine 
 Faith, more certain than all Science. Hu- 
 ftian v is a certain imitation of t! 
 
 on which we mull r< ;lcfs we will make 
 
 void. tinihilate the lliftorics of all pafs'd 
 
 things; I fpeak not here of the Authority, and 
 Hiflories of fufpe&ed Credit, but of thole 
 which have the clear Prcfcription of many 
 Ages for their Authority. So far Kirch 
 
 Now laying this before us, it is to be noted, 
 That Chriilian Divines do not pretend to a 
 Mathematical, or Phyfical Demonftration of 
 the Eiiftence of Spirits ; fur their Exiftence 
 cannot be demonftrated from their ElYence, or 
 the effeds afcrib'd to them, not from the Hrft, 
 becaufe it's not from the Nature of Spirits, 
 nor from that of any other Creature that they 
 Exift ; for God fo freely created all Beings, 
 that he might have left them uncreated j nor 
 from their effects, becaufe the concourfe of 
 God alone , or other Caufes might be con- 
 ceived to fuffice for fuch efFeds ; but Chrifti- 
 an Divines build chiefly on Divine Revelation, 
 which is fuperior to all Science , and on 
 the conftant Tradition of all Chriftian Di- 
 vines, from the firft Ages of Christianity ; and 
 all they pretend to, as Phyfiologers, in what 
 they fay concerning Spirits, is , that there is 
 nothing in it, which implies a Contradiction, 
 or is inconfiftent with Reafon ; and as there 
 have been , and are many Phenomena in the 
 World, which it has concerned Philofophers to 
 Account for, the Doctrine of the Exiftence of 
 Spirits has been Hypothetically introducd in- 
 to the World, and back'd by as great Men a- 
 jnongthe Gtntiles^s the World has had; and tho' 
 Other Philofophers have fet up other Hypothe- 
 Y I 
 
 ,,n A 
 
%i6 An Account of Genii, 
 
 fis for explaining tho&Thanomena ; yet I think 
 it would be a ftrange rafhnefs in any Perfon 
 owning the Law of Afofes or Chrift, to throw 
 by an Hypothefis back'd by Divine Revelati- 
 on^ or rather introduced by the moft Learned 
 of the G^»rf/ei,Cohfonant to it ; and to adhere 
 to any other Hypothefis , excogitated meerly 
 by the Wit of Man; and which; in truth, does 
 not fo fairly account for Vhanomtna as the o- 
 ther does ; or fhamefully to deny Fads, which 
 are to be accounted for ; as I know not with 
 whac unbounded Confidence , fome ev'n a- 
 morg Chriftians have done ; whereas Vanini y 
 who died a Martvr to Atheifm, and Tompona- 
 ttWy who has been look'd upon by fome to 
 have been of the fame Opinion , and many 
 others , freely own'd the Fads , which they 
 found unconteftably manifefted to them by 
 Experience and Teftimonies, though they did 
 not think fit to explain them by the Agency 
 of Spirits, but as free Naturalifts, fet up other 
 Hypothefis as they thought good for explain- 
 ing them. So Jlck'mdus, in his Works, refer- 
 red to Nature, all things that are afcribed to 
 Angels and Devils, as fince him Tetrus Aponus, 
 and Vomponatius have done , imagining that all 
 Sublunary things were wholly fubjed to, and 
 depending on Celeftiuls ; and that they re- 
 ceived all Vermes and Properties the one from 
 the other, and each particular from the whole 
 together, by the means of certain Corporeal 
 Rays , which pafs from the leaft even to the 
 greateft, and which they fuppofed the caufe 
 of airthat is done in Nature. As Marcus Mar- 
 < i, of late referred all to Ideas ; fo Airicenna to 
 Intelligences, Gakn to the Temperament,- and 
 thefe, with many other Philofophers, have ex- 
 erted 
 
or Familiar Spirits. 327 
 
 erted all their force to take off the Admiration 
 of many extraordinary Effccls,by fetting forth 
 the moft like y ( aufes of them they could ima- 
 gine; but how far a Man may have Reafon 
 to acquiefce in any of thofe Hypothefis , will 
 ftill he the Queftion. 
 
 the Rationality of the Hypothefis of £. de It- 
 Spirits, Plutarch introduces Cleombrotus, thus fell, Or ac. 
 delivering himfelf : As thofe fay very well, 
 who hold that P/ rto having invented this Ele- 
 ment, whence Qualities fpring and are in- 
 gendred, which is fometimes called the firft 
 Matter, and fometimes Nature, has freed the 
 Philofophers from many Difficulties ; fo it 
 feems to me, that thofe who have introduced 
 the Nature of Damons, betwixt that of the 
 Gods and Men, have refolv'd more Doubts 
 and Difficulties, and greater; having found the 
 tye, which conjoins and holds together as it 
 were, our Society and Communication with 
 them ; be it that this Opinion came from the 
 Ancient Magi and Zoroafter , or from Tbracia 
 and Orpbew, or from zs£gypt, or from Phrvgia, 
 as we Conje&ure , confidering the Sacrifices 
 that are made in thofe Countries. 
 
 Father U Brun , in his Book quoted before 
 by me, c. 3. after having fet forth many odd 
 Difcoveries of hidden things , made by the 
 Virgulz divinatori'x , in his fecond Part, c. 6. 
 examines the Caufes of its turning in order 
 to Difcoveries , and having ( as I conceive) 
 validly refuted all Natural Caufes which o- 
 thers have pretended to aflign for it, he con- 
 cludes it is done by the Agency of evil Spi- 
 rits j the Exiftence of which he proves as fol- 
 lows, 
 
 Y« if 
 
p8 An Account of Genii, 
 
 If there are Effe&s that cannot be produced 
 by Bodies., there muft neceftarily be in the 
 World other Beings than Bodies, and if among 
 thefe prodigious Eife&s, there are fome that do 
 not carry Men to God> and make them fall 
 into Error and Illufion., it's a farther invincible 
 Argument that we muft acknowlegde other 
 Beings than the Being abfomtely perfed and 
 Bodies. So thofe extraordinary Efft &s which 
 can neither be called in doubt , nor be Attri- 
 buted to God,, or to Bodies,, are an Incontefta- 
 ble proof that we muft admit created Spirits 
 capable of amufing Men 5 and feducing them 
 by Deceits. Though therefore the Scriptures 
 had not clearly taught us the Exiftence of Spi- 
 rits feperated from Bodies,, I dare fay , that 
 extraordinary Efte&s,, fuch as the difcovery of 
 many hidden things by the turning of the 
 Virgula Divinatoria, would give a ftrong proof 
 that there are wicked Spirits. But their Exift- 
 ence is clear enough in the Scriptures ; and 
 certainly its the beft eftablifh'd of all the Ar- 
 ticles of our Faith , the leaft contefted, and 
 the moft univerfally difperfs'd through the 
 Part 3» World. Maimonides, in his More Nevochan proves 
 c.46. with much Learning and Judgment ^ that be- 
 fore Mofesy the Sabeans , Egyptians and ChaU 
 <l<£< vsy knew the good and evil Genii ; all the 
 Ancient Poets ajid Philofophers own ; d this 
 Dogma, and we find in the Hiftory of the 
 Converfion of People., that it has been always 
 found eftablifh'd among the moft remote Na- 
 tions^ nor can it be faid ( as fome may pre- 
 tend ! that this is a proof of the ftupidnefs of 
 fome Nations j fpr the moft Polite People dif- 
 fer not in this , from thofe they call Burfarh 
 an$ ^ and we may fee^ in the Works of Porphy- 
 
 rius^ 
 
or Familiar Spirits, 329 
 
 Tins, AlexanJrinus, how 
 
 much the Dextrine of the Greeks, was like to 
 that oft! w,c< ncerning theExiftence 
 
 of good il Spirits. 
 
 The new converted Chriftians of the Pri- 
 mitive Times, who, being difabas'd of the Fol- 
 lies of Paganifm , were watchful on the pra- 
 ctice of I Us to difcover their Impoftures, 
 ownd that fometimes Prodigies were wrought 
 by the Damons. Minutius Foelix, who liv'd in 
 
 fecond Century, has very well fet forth 
 what the Senfe of the Chriftians of thofe 
 Times was, concerning the Nature, and Ope- 
 rations of thofe Demons, whom the Gmtiles 
 ^Worfhip'd. Terhdlian; and Origen^ and almoft 
 all the Writers of the Three firft Centuries have 
 delivered the fame , with all the Aflii- 
 rance that Truth may give : And what thefe 
 great Men have faid, is a very good Anfwer to 
 what is fome imes Objeded , that Chrift de- 
 ftroyed the Kingdom of Satan, and that the 
 Prince of this World is now judg d, Job. 16. 11. 
 St. Peter, St. P nl, and St. John, Men well in- 
 truded in the Words of Chrift, and in the 
 (Senfe that ought to be giv'n them, tell us, that 
 the Devil, as a roaring Lyon , goes about to 
 
 sive us, that we ought to have recourfe to 
 Praver, and keep us firm in Faith , to pre- 
 
 . e us from his Artifices, and the fnares he 
 1 5 for us. The Devil therefore is not out 
 of the World, fo that he Ads no longer, but 
 is driven from a great many Places where he 
 had Rule. It's a Truth of our Faith, that God 
 
 left fome Power to Devils, and hey 
 mics them, on ma: lions, to put it in 
 
 Execution. The frequent Poffeffions in the 
 s of the Church are authentick Tefti- 
 
 monies 
 
5 3° ^ n Account of Genii, 
 
 monies of it, and the belt averred Hiftories 
 fince Chrift : And a thoufand Superfluous Pra- 
 <5tices, producing extraordinary Effe&s, furnifh 
 us with inconteftable Proofs of the Operation 
 of Damons ; and is there any Ecclefiaftical Wri- 
 ter, who has not either prov'd or fuppos'd this 
 Part j. Truth? The Learned Gafcn tells us, what we 
 p. ti. ' ought to believe in this Cafe, and whence it 
 is that this Truth makes fo little Impreffion on. 
 the Spirits of many Perfbns, faying, Certain-^ 
 ly its an Impiety and an Error, dire&ly con-J 
 trary to the Scriptures, to deny, that Damons- 
 are Authors of many furprizing Fa&s; andT 
 thofe that look upon all that is faid of it, as a 
 Fable, and make a Mock of Divines , for a- 
 fcribing Effe&s to Damons, deferve a fevere 
 Correction. Sometimes even the Learned fall 
 into this Error, becaufe they let their Faith be 
 weakened, and their Natural Light be darken d. 
 Their Souls being all poffefs'd with fenfible 
 things, refer all to Bodies , and cannot raifb 
 themfelves to Spirits detached from Matter, 
 It's what Plato has faid, that nothing fo much 
 hinders the finding of Truth, as to refer all 
 things to what the Senfes prefent us with. 
 Cicero, St. Auftin, Albertus Magnus, GulieL Pari* 
 fienfis, and/above all, Experience have taught us 
 the fame, we may fee a Proof of it in the Sad- 
 duces and Epicureans, who admitting nothing 
 but what is Corporeal, find themfelves among 
 thofe Senflefs Perfons, of whom Solomon fpeaks 
 in Ecckji:ftes, and the Book of iVifdom, who 
 have puflfd their Folly fo far, that they can- 
 not own they have a Soul, and effe&s that 
 cannot be produe'd but by Spirits. I would 
 there were no more Perlons of that Mind ; j 
 tut we ftall always find foais, who will tell 
 
 us i 
 
or Familiar Spirits. 331 
 
 ps in cold Blood , that thcv cannot believe 
 TroJi'hs, n« I en 
 
 not I Diipote not with 
 
 fuch Perfon 1 will he incredu- 
 
 lous, in the mid ft of ?rodig 
 
 and found People 
 
 tempered like \an y who will have 
 
 #11 things to be Fabtej Illulion, and Impolture. 
 Man 11 things by what they 
 
 ill for faife, that fur- 
 Nature. They believe 
 hile they appear Natural ; convince 
 nnot fo be 5 and you fhall 
 fee the v conclude them Impoftors. 
 
 It's maniRft, that we conceive but two forts 
 /of Beings, Spirits and Bodies 3 and that fince 
 we can reafon but according to our Ideas, we 
 ought to afcribe to Spirits what cannot be pro- 
 duct by Bodies. So far the Abftrad from Fa- 
 ther Le Brim. 
 
 The Author of the I : cf Learning, m 
 
 the Month of Augujt, An. 1686, has given us 
 a rough Draught for wriring a good Trad of 
 ft , which he looks upon as a Defidera- 
 tum ; where, among other things, he writes 
 thus : i>ince this Age is the true time ofSyftems, 
 .one Ihould be contrived concerning the Com- 
 merce, that may be betwixt Demons and Men. 
 
 On this Paffage Father L§ Bmn writes thus : ^ m p art ^ 
 Doubtlefs here the Author complies with the c . 14. 
 Language of a great many Perfons, who, for 
 want of Attention and Light, would have us 
 put all Religion in Syftttns. Whatever regard 
 I ought to have for many of thefe Perfons, I 
 rnufl not be afraid to fay, that there is no 
 to be made of thofe Truths, which we 
 : :m diftinctly by Faith j beciufe v 
 
 mult 
 
g} 2 An Account of Genii, 
 
 muft advance nothing here, but what we receive 
 from the Orach. We mufl: ma. 
 plain the effe&s of the Lo d-ftme, the Ebbing anc 
 flowing of the St?,, the mptionof thcPUnets^ for 
 that the Caufe of thefe Effe&s is not evidently 
 fignified to us 3 and many may be conceived by 
 us; and to determine u$ y we have need of a 
 great number of Obfervanons., whicli, by an 
 exad Indu&ion., may lead us to a Caufe tha 
 may fatisfie all the Vh<enomena, It's not the 
 fame in the Truths of Re^gion., we come no 
 at them by groaping; and it were to be wifh'c 
 Men fpake not of them but after a decifive 
 and infallible Authority. It's thus we fhoulc 
 fpeak of the Power of Damons, and of the 
 Commerce they have with Men. It's of Faith 
 that they have Power, and that they attack 
 Men 3 and try to feduce them divers ways 
 We find it in Job, in Tobit, and in a thoufanc 
 other places of Scripture and Tradition. It' 
 certain alfo., that the Power they have de- 
 pends not of us, that they have it over the 
 Juftj fince they may tempt them as they die 
 Chrifi : Tho' they have it not ordinarily ^ bu 
 over thofe that want Faith^ or fear not to 
 partake of their Works ; and that to thefe laf 
 particularly the diforder'd Intelligences try to 
 Dialog. 4. make exa&ly fucceed^ what they wifh ; In- 
 fpiring them to have recourfe to certain Pra- 
 difesj by which thofe feducing Spirits enter 
 in Commerce with Men. All this is difcover'd 
 without Syfiem. So far Le Brim. 
 
 Gregory fetting forth the Orthodox Opinion 
 concerning Spirits,, fays., That all things in this 
 viiible World are govern'd by an invilible Being; 
 tut Arlftotk) tho' he affign'd fpiritual Sub-' 
 
 ftances 
 
or Familiar Spirits. j J $ 
 
 lances to the Ccleflial Bodies, vvhofc nun 
 le conceiv'd according to the number of the 
 s mov'd ; yet he tells us of none that 
 irefide over Inferior Bodies, unlefs, haply, 
 -luman Souls: And this becaufe he thought 
 )f no Operations, in reference to inferior 
 hings, but natunr hich the Motion of 
 
 he Cetcftial Bodies lufficd. 
 
 But the Aflertors of Chriftian Truth, who 
 iffirm many things to be done here which ex- 
 :eed the Power of Nature, have thought it 
 leceflary that Angels fhould prefide immedi- 
 Itely over us. . was of Opinion, that 
 
 Dnly one Immatc liancc preiided over all 
 
 Inferior Bodies, which he call d the TntetttQus 
 :s : But the Holy Doctors not difagreeing 
 with : he Pla tonic ks, have taught, that diftind: 
 Spiritual Subftances prefided over differing 
 Corporeal Things. So far Greg. 
 
 Having fet forth the Opinion of Chriftians, 
 Concerning Spirits, eftabiifh'd, as well by 
 Reafon, as by Authoriy, both Divine and 
 Humane, I fhall now confider the Opinions of 
 the PertVateticks, Epicureans, and S^dduces, de- 
 nying the exiftence of Spirits ; and fhall here 
 fet down the notorious Principles they gene- 
 rally go upon, leaving thofe that pleafe to 
 follow them, and to partake of the Confe- 
 quents of them. 
 
 Firfty Jrifiotk held, That God is not the 
 Creator of the World, but that it was from E- 
 ternity, and will fo continue, Phyf. 8. & Met. 12- 
 where Aquinasy left. 2. fays, That he held this 
 Opinion firmly, and not problematically, tho' 
 in his Topicks he fays, it was a Problem among 
 the ancient Philosophers. 
 
 2, That 
 
334 M Account of Genii, 
 
 2-. That God does not take care of Inferior 
 Things j nay, That he would become Vile if 
 he minded them. Met. 12. Text. 5. 
 
 3. That God is a neceifary., and no free 
 Ag ;nt, as being the Soul of the firft Sphere,, 
 which he cannot but move $ and, that he can- 
 not move a Stone with us. Vhyf. 8. &Met. 12. 
 
 4. That Heaven and Hell are the Fables of 
 Legiflators. Met. 2.. & in 12. 
 
 5-. That the particular Souls of Men die 
 with the Body ; and, Th^t there is only one 
 Immortal Soul, which is not the Form of the 
 Body, but affifting to all Bodies. 
 
 6. That there are no Damons nor Angels^ 
 but the Movers of the Spheres, who are in 
 Blifs by that motion, and cannot but move 
 them. Met. 12. & I. de Mundo. 
 
 7. That God does not fend Dreams, becaufe 
 he would fend them to the Wife, and not to 
 Idiots, as it commonly happens. L. delnfomn. 
 
 8. That Prophets are not Infpir'd by a Di- 
 vine Afflatus, but grow Mad through Melan- 
 choly, and Prophecy in their Madnefs. In 
 Troblem, Sect. 30. 
 
 Thefe Dogmas, with others of his, were cen- 
 fur'd by the Councils and Fathers ; and if ad- 
 mitted, all Religion and Government muft 
 fall : And Arijtotle, for holding them, was 
 fore'd to fly from Athens, otherwife he had 
 been queftion d by the Court oi the Areopagites. 
 
 Secondly, The Epicurean Thilofofhy contains 
 thefe Errata in Vhyftcks. 
 
 1. It takes away the two chief Caufes of 
 Nature, viz» the eternal efficient, i and final 
 Caufe, 
 
 %. It 
 
or Familiar Spirits. 3 $5 
 
 2. It feigns all things to arife from a cafual 
 concc Atoms. 
 
 3. ;ns the Sun and Stars to be Vapou: 
 kindle urning. 
 
 4. It affirms the Souls of Men to die with 
 the Body. 
 
 ,, The Saddles, i. Deny the Refur- 
 
 reffion. 
 
 2. They rejed all Tradition of the Fathers ; 
 and fome of them, all the Prophets, but Mofes. 
 
 3. They believe the Souls of Men to be 
 Mortal, and to die with the Body. The 
 
 , which was trump d up, about 
 131 Years after Chrlff, (as it's obferv'd by the 
 Learned tf IganJus, in his Traff it Homine) ha- 
 ving fome Alliance with this Opinion of the 
 laJJuces, it aflerting the Souls of Men to die 
 with the Body, tho' it allows it to be reftor'd 
 with the Body at the Refurre&ion. Which 
 Dogma has been new vampt of late by fome of 
 our Authors. Whereas Christ plainly fays, 
 Matth. 10. 28. They cannot kill the Soul. 
 , 4. They deny God's Providence, and afcribe 
 ill things to Mans Free- Will. 
 
 y. They deny Angels and Spirits. 
 
 NoWj the Sadduces being a Se& among the 
 JeviSy and owning, at leaft, the Books of 
 Mofes > and finding mention there made of 
 Angels and Spirits, they fay that by the word 
 Spirit in the Scriptures we are not to under- 
 hand any fubftantial Being, but either certain 
 Qualities, Motions, or Infpirations in Men, 
 pr elfe certain Divine Phantafms, or Appear- 
 inces created by God to ferve fome prefent 
 ■cafions, which ceafe to be as foon as 
 iifappear- 
 
 a * i 
 
3 ] 6 An Account of Genii, 
 
 And indeed, as Mr. Lawrence obferves, in 
 his Difcourfe of Angels, c. I. fett. 2. the word 
 Spirit is fometimes us'd in thefe Seafes in the 
 Scriptures; becaufe Spirits being very a&ive 
 Natures., working, tho' powerfully, yet infen* 
 fibly, therefore fuch Impreffions,, Qualities and, 
 AfFe&ions in Men> as powerfully and fecretly 
 move them, are calfd Spirits. Again, Becaufe 
 Spirits are fuch pure Subftances as cannot be 
 perceiv d by our Senfes, therefore meer Phan- 
 tafms and Appearances are fometimes calFd 
 Spirits. But when it's faid, John 4. 24. that 
 God is a Spirit, &c. Is God only a Quality or meer 
 Phantafm ? Is He not a proper Spirit, or a 
 fpiritual Subftance ? 
 
 The Scdduces Notion of Spirits, feems to re- 
 femble that which Monfieur Char as has of the 
 Venom of Vipers : He thinks no Man can affign 
 any part in a Viper where there is real Venom,- 
 and fays., the Venom has nothing material in 
 it, that it's a pure effed of the Imagination of 
 the Viper, which forms to it felf an Idea of 
 Vengeance, which he produces but in the In* 
 ftant of his Anger $ and that its annihilated as 
 foon as he ceafes to be irritated : For confirm- 
 ing which he gives us this Experiment, that 
 upon fwahowing the Blocd of a Viper, or pour- 
 ing it on a Wound, no ill accident follows, 
 which a Man would think it would, if Venom 
 were really included in it. 
 
 Having laid down the general Principles of 
 thefe Philofophers, I (hall now particularly | 
 confider their Ground for reje&ing Spirits, 
 and their Operations. 
 
 Thefe Philofophers, efpeclally the two later, 
 who have many adherents even to this Day, 
 
 chiefly 
 
or Familiar Spirits. *3)7 
 
 chiefly rejeft Spirits , becaufe they fey they 
 can have no Notion of fuph a thing as ^Spi- 
 ritual Subftance. Now , as to this , I chink 
 our late Mr. Lock , in his Elaborate / 
 Humane Underjt>i> is tairly made our, Hide i % 2 . c%29 . 
 
 Men have as clear a Notion or a Spiritual Sub- 
 fiance, as they have of any Corporeal Sub- 
 fiance, Matter, or Body; and that there is as 
 much Reafon for admitting the Exiftence of 
 the one, as of the other • lb that if they admit 
 the latter,it is but Humour in them to deny the 
 former.He reafons thus: If a Man will examine 
 himfelf, concerning his Notion of pure Sub- 
 fiance, in general, he will find he has no o- 
 ther Idea of it, but only a fuppofition of lie 
 knows not what fupport of fuch Qualities, 
 which are capable of producing fimple Ideas 
 in us, which Qualities are commonly called 
 Accidents • thus, if we talk, or think of any 
 particular fort of Corporeal Subftance , as 
 Horfe, Stone , &c though the Idea we have 
 of either of them , be but the Complication, 
 or Collection of thofe feveral fimple Ideas, or 
 fenfible Qualities , which we ufe to find uni- 
 ted in the thing call'd Horfe , or Stone ; yet 
 becaufe we cannot conceive how they fhould 
 fubfift alone, nor one in another, we fuppofe 
 them to Exift in, and fupported by fome 
 common fubjed ; which fupport we denote 
 by the name of Subftance, though it be certain 
 we have no clear, or diftind; Idea of that thing 
 we fuppofe a fupport. 
 
 The fame happens concerning the Opera- 
 tions of our Mind, viz* thinking, reafoning, 
 fearing, &c. which we concluding not to 
 fubfift of themfelves , and not apprehending 
 how they can belong to Body , we are apt to 
 Z think 
 
338 An Account of Genii, 
 
 think thefe the Actions of fome Subftance, 
 which we call Spirit : Whereby its evident, 
 that having no other Notion of Matter, but 
 fomething wherein thofe many fenfible Qua- 
 lities, which affed our Senfes do fubfift ; by 
 fuppofing a Subftance wherein thinking, 
 knowing, doubting, and a Power of moving, 
 &c. do lubfift , we have as clear a Notion of 
 the Nature , or Subftance of Spirit , as we 
 have of Body ; the one being fuppos'd to be 
 (without knowing what is the Sublhatum to 
 thofe fimple Ideas, which we have from with- 
 out j and the other fuppos'd (with a like ig- 
 norance of what it is ) to be the Subfiratum, 
 of thofe Operations which we Experiment itt 
 dur felves within j 'tis plain then, that the 
 Idea of Corporeal Subftance in Matter, is as 
 remote from our Conceptions and Apprehenfi- 
 ons as that of Spiritual Subftance j and there- 
 fore from our not having any Notion of the 
 Subftance of Spirit, we can no more conclude 
 itsNonexiftencejhan we can for the fame reafon 
 deny the Exiftence of Body ; it being as Rati- 
 onal to affirm, there is no Body, becaufe we 
 cannot know its' Effence, as its called, or have 
 the Idea of the Subftance of Matter, as to fay, 
 there is no Spirit, becaufe we know not its EC- 
 fence,or have no Idea of a Spiritual Subftance. 
 Mr. Lock alfo comparing our Idea of Spirit 
 with our Idea of Body, thinks there may 
 feem rather lefs Obfcurity in the former, than 
 in the latter. Our Idea of Body he takes to be 
 an extended fblid Subftance, capable pf com- 
 municating Motion by Impulfe ; and our Idea 
 of Soul is a Subftance that thinks , and has a 
 Power of exciting Motion in Body, by Will, 
 or Thought. Now fome , perhaps will fay, 
 
 they 
 
or Familiar Spirits' i ? 9 
 
 they cannot comprehend a thinking thing, 
 Which perhaps is true ; but he fays , if th 
 confider it well, they can no more compre- 
 hend an extended thing ; and if they fey, they 
 know not what 'tis thinks in them, they mean, 
 they know not what the Subftancc is of that 
 thinking thing ; no more, fays he, do they 
 know what the Subftancc is of that folic! thing; 
 and if they fay, they know not how they 
 think, he fays , neither do they know how 
 they are extended, how the foiid Parts of Body 
 are United, or Cohere to make Extenfion,c^r. 
 
 The Learned Monfieur Le CLrc, who gene- 
 rally confiders how far Humane Reafon can 
 bear, in judging of Points laid before it, ar- 
 gues confonantly to what is before deliver'd by 
 Mr. Lock, in his Coronis , added at the end of 
 the Fourth Volume of his Philofophical Works, 
 in the Third Edition of them. Where he 
 writes as follows. 
 
 When we contemplate the Corporeal Na- 
 ture, we can fee nothing in it but E*tenfion, 
 Divifibility, Solidity, Mobility, and various 
 Determinations of Quantity, or Figures ; which 
 being fo, it were a rafti thing , and contrary 
 to the Laws of right reafoning, to affirm other 
 things of Bodies ; and confequently from 
 meer Body , nothing can be dedue'd by us, 
 which is not joyn d in a neeefTary connecti- 
 on with the faid Properties : Therefore thofe 
 who have thought the Properties of perceiving 
 by Senfe, of Underftanding , Willing , Ima- 
 gining, Remembring, and others the like, 
 which have no Aftimity with Corporeal things, 
 to have rifen from the Body , have greatly 
 tranfgrefs'd in the Method of right Reafoning, 
 and Philofophizing, which has been done by 
 
 Z a Epicurus, 
 
340 An Account of Genii, 
 
 Epicurus , and thofe who have thought as he 
 did, having affirm'd our Minds to be ccmpos'd 
 of Corporeal Atoms j but whence fhall we fay, 
 they have had their rife ? Truly, they do not 
 owe their rife to Matter, which is wholly de- 
 ftitute of Senfe and Thought ; nor are they 
 fpontaneoufly fprung up of nothing , it being 
 an Ontologkal Maxim of moft evident Truth f 
 that nothing firings from nothing. 
 
 Therefore the moft Ancient Thyfiohgcrs , as 
 dap. i. t ^ ie ver y Learned Dr. Cuclworth has fhewn in 
 his Intellectual Syfiem of the World, when they 
 faw nothing in Matter, befide what we have 
 faid, and had confider'd the Maxim alledged j 
 they pafs'd from the Confideration of Bodies, 
 to the Contemplation of a much more excel- 
 lent Nature, by which they gathered Humane 
 Minds were created, and all other Intelligent 
 Natures , therefore the Confideration of the 
 Corporeal Nature, joyned with the knowledge 
 of the Properties of our Mind, lead Men the 
 ftrait way to two Tenents of the greateft Mo- 
 ment, 1//&. the Exift^nce of a Supream Deity, 
 and the Creation of Man s Soul , by God, 
 whence alfo is deduced its Immortality, to 
 which we may add, that though the Autho- 
 rity of Divine Revelation be worthy of Credit 
 by it felf, yet it is not a little confirmed in our 
 Minds, when we fee the Lights of Revelati- 
 on and right Reafon friendly confpire be- 
 twixt themfelves, for they are two Sifters fall'n 
 from Heav'n together, wherefore their Agree- 
 ment muft neceffarily be very great, as being 
 Iprung from one Father, but we do not ap- 
 prehend their Agreement, at firft fight, nor 
 can underftand it without an intent Medita- 
 tion. If right Reafon deny'd what right Re- 
 velation 
 
or familiar Spirits. 341 
 
 velation affirms , and we thought they cUfa- 
 fhould ftand doubtful betwixt 
 n , nor fhould vvc well fatisfie our felv 
 which we ought to believe ; but they agree- 
 ing, who can with-hold his Faith from them, 
 but he that would be accounted not only 
 to have little Religion , but likewife wholly 
 deftitute of Rcafon ? Wherefore there is no 
 caufe for thofe that give not Credit to Reve*. 
 lation to flatter themfelvcs , as though they 
 were Wifer than the vulgar, when at the fame 
 time they naturally exclude themfelves from 
 the Number of Men that ufe Reafon. See tkm 
 alfo what he further fmartly argues for the Imm - 
 I of the Soul. 
 The fame Monfieur It Clerc, in his Vneurna^ 
 tologia, has delivered feveral things concern- 
 ing Spirits and their Operations, of which I 
 have extra&ed the few following Heads, as 
 thinking them of ufe for dire&ing our Judg- 
 ments in Confiderations of that Nature. 
 
 1. Thofe who affirm , or deny that Spirits 
 can be without any Corporeal property , go 
 farther than they ought; for we cannot gather 
 from the Nature of Spirits , which is unknown 
 to us, whether they are without all Corporeal 
 proprety 3 or have a fubtle Body. Sett. 2. c. 1. 
 
 2. As for Apparitions of Spirits , he fays, 
 we cannot by any Reafon, fhew from the Na- 
 ture of the thing it felf, that it is not poffible 
 for Spirits to be joyn'd with a fubtle Body 5 
 nor is it likely that lo many Nations , and fo 
 remote in Places and Opinions agreed in a 
 Lye, as to all they have faid concerning Ap- 
 paritions of Spirits. . Its much more likely, 
 that the ground of the Lyes invented about 
 this Matter , was fome true Apparition , to 
 
 Z \ \yh : 
 
54 2 ^n Account of Genii, 
 
 which; as it's ufual, a World of other Rela- 
 tions of the like kind have been feign'd. Ibid. 
 
 %. We are fo far from determining what is 
 the Nature of an Angels Intellection, that we 
 do not comprehend evn the Nature of our 
 own Intelle&ion. Sect. 2. c 2. 
 
 4. In what the Gentiles fay of Damons, and 
 the Hebrews of Angels , there is nothing con- 
 trary to any certain Knowledge we have$ 
 therefore it may be they fay true, if the thing 
 be confider'd in it felf. Sett. 2. c. 3. 
 
 j. As it cannot be doubted, but there are 
 many Lyes in what is related concerning 
 ilrange Performances by Witches, upon a con- 
 trad with Damons, fo it would be rafhnefs to 
 Charge them all of Falfhood, efpecially, fince 
 the Scriptures relate fome things like them ; 
 and truly the thing it felf is not fo known to 
 us, that we may gather from the Nature of 
 Damons , which may not confift at leaft with 
 many things that are related of them ; if any 
 Man, becaufe both good and evil Angels are 
 believed to be thinking Subftances , fhould 
 contend that they have no Power on Bodies, 
 becaufe naked thought has no Power on Bo- 
 dies, before this were granted him , he ought 
 to fhew, and that evidently, Firfl, That there 
 is nothing in Angels befide Thought 3 Secondly y 
 That there is no tye inftituted by God betwixt 
 their Wi lis , and fome Changes of Bodies ; for 
 if either of thefe may be admitted without ab- 
 furdity, they may alfo be thought able to A& 
 on Bodies without abfurdky. Sett. 2. c. 4. 
 
 6. Some fay no true Miracles , but Cheats 
 are perform'd by Damons ; but to Underftand 
 what this means , we muft define the Words 
 that are here us'd : a Portent, a Miracle, or 
 
 9 
 
or Familiar Spirits. $4$ 
 
 A Prodigy are here the fume things, and they 
 denote an Effect. Firft> Abe ve Humane Power. 
 Second 1 ), Befidc the conftant Courfe of Nature. 
 Thir it it's done at Mans Pleafure, or 
 
 at the Moment he will. Now, who can make 
 out by certain Arguments, that nothing 
 can be done by evil Demons above Humane 
 Power, bcfide the ufual Courfe of Nature, it 
 the Moment the Magician pleafes , fince the 
 bounds of Angelical Power are unknown, we 
 can here affert nothing but from Experience. 
 Ibid. 
 
 7. Thofe that deny fome wonderful Fads, 
 for the moft part contend they are Vrafrigia ; 
 but befide that, they affirm what they know 
 not ; this word may be taken in a twofold 
 Senfe ; Vraftigla by fome are fo underftood, as 
 tho Damons prefent to the Senfes, a thing that 
 is not, as if it were ; as that an Houfe, for In- 
 stance, may feem to be there where there is . 
 none; but to do this, either they move the 
 Brain of Spedators, as its wont to be moved 
 when an Houfe is before them ; or they pre- 
 fent a certain fort of an Appearance of an 
 Houfe in the Air, which (hikes the Eyes of 
 Spectators ; but choofe either of thefe, it muft 
 be (hewn how this is no Miracle, for both are 
 done above Humane Power , and befide the 
 Order of Nature, and at the time the Magi- 
 cian pleafes. Ibid. 
 
 8. Thofe Opinions, orDifeafes of the Brain, 
 which Witches have , who think they go to 
 Feafts and Dancings, upon their talking of it 
 to others that are of a timorous Difpoficion, 
 and weak Brains, bring others into the fame 
 Fits of Fury, and like a contagion fpread far 
 
 tand near , infeding many Heads. Though 
 Z 4 Vs 
 
344 ^n Account of Genii, 
 
 it's obfervable that thofe Difeafes are more fre- 
 quent among Inhabitants of Mountains and 
 Solitary places, than among thofe that live in 
 Cities , or among a Concourfe of People. 
 Whence alfo it appears , that the Terror of 
 vaft Solitudes, which is apt to move the Brain, 
 contributes much to this Madnefs ; we muft 
 add to this,, that Perfons abounding with Me- 
 lancholy, are more capable of this Madnefs j 
 and on the contrary, thofe are freeft from it, 
 who are of a merry Difpofition ; which raifes 
 my Sufpicion, that all thefe Vifions are 
 • nought but the Sports of a timerous and me- 
 lancholy Brain. 
 
 If it fhall feem ftrange, that fo many Men 
 fliould be impos'd on by their fear and temper 
 of Body, all Admiration may be taken away 
 by Inftances of a greater fury j many Difeafes 
 fo trouble the Brain, that thofe that labour 
 under them, feem to themfelves to fee things 
 that are no where ; that kind of Difeafe if it 
 be joined with a vehementMotion of the Blood, 
 and lafts long , it at length confumes the Di- 
 feas'd ; and if the Motion of the Blood abates, 
 the Difeafe is leffend , and the Difeas'd re- 
 turns to a found Mind ; but if the Difeafe 
 does not io vehemently affect the Blood, bue 
 that it may continue a long time , without 
 deftroying the Difeas'd , or a leffening of his 
 ftrength , ftrange things are prefented to his 
 Mind for many Years, as it's manifeft in many 
 Inftances. Nor are there only thofe who 
 think they fee without themfelves things that 
 are no where ; but alfo fuch as obftinately afc 
 fert themfelves to be Wolves , or I know not 
 what Wild Beafts. Whoever weighs thefe 
 things will not wonder if Opinions of Witches 
 are accounted melancholy Difeafes. Yet: 
 
or Familiar Spirits, 34^ 
 
 Yet tho' thefe things may be fo, I will not 
 affirm that thole things which Witches 
 hav I ; but thing that 
 
 has truly happen'd, 1 believe there have been 
 a thoufand Dreams of a deluded Mind. So 
 far Monlieur U Chrc. Sec:. 2. c. 5-. 
 
 But, to return a little to the Epicureans and 
 , perhaps they may defire of m. a 
 clear Definition of a Spirit, or fuch an one as 
 they would like. Now, I think, Monfieur le 
 Clerc, has well anfwered this , in his Preface 
 to his Vnatm.tologli, writing thus: We call all 
 things endow'd with an Underftanding and a 
 Will, Spirits ; but as we confider them as Spi- 
 x ritual Subftances , he fays , he has (hewn in p ar $ ,; 
 his Logick, that the inward Nature of any c. y 
 Subflances Ivhatfoever, as well as that of Spi- 
 rits is unknown to us, wherefore Men ought 
 not to expect from us an abfolutely compleat 
 Defcription of Spirits. 
 
 But fince thefe Gentlemen are for having 
 all things made out very plainly to them , let 
 us examine their Phyfical Principles, Demo- 
 critus and Epicurus would have all Natural Ef- 
 fects whatfoever,to proceed from a Conflux of 
 Attorns varioufly Figured , fo that in every 
 Body there are Particles that are round, acumi- 
 nated, fquare , cylindrical, ftriated , and of 
 other Configurations, and that according to 
 the various locking together of them, a fab- 
 led is of this, or another Figure , Operation, 
 or Efficacy. 
 
 Now, as our Learned Dr. Willis has obfer- Lj c p ernu 
 ved, this Eficurea?i Opinion , rather fuppofes c . 1. 
 than demonftrates thjir Principles , and 
 teaches of what fort of Figure thofe Elements 
 pf Bodies are^ not what they are, and alfo 
 
 induces 
 
34^ An Account of GetiH^ 
 
 induces Motions very fubtle, and remote from 
 our Senfes, and which do not fatisfie the Vh** 
 nomena of Nacure , when we defcend to Par- 
 ticulars j and thinks it concerns them to ftiew 
 that thofe Conceptions of theirs are Real ; he 
 being tco fliort fighted to difcern them fo. 
 
 Again , As for Ariftotles reafoning againft 
 the Exiftence of Spirits , in his Book De Mun- 
 do (if it be hisj viz» thatfince God can do all 
 things of himfelf , he does not Hand in need 
 of Miniftring Angels and Damons , a multi- 
 tude of Servants fhewing the weaknefs of a 
 Prince. But if this Argument would hold 
 good, Ariftoth fhould not fuppofe Intelligences 
 moving the Celeftial Spheres, for God fuf- 
 fices to move all without miniftring Spirits, 
 nor would there be need of a Sun in the 
 World, for God can enlighten all things by 
 fiimfelf, and fo alt'Second Caufes were to be 
 taken away. Therefore there are Angels in 
 the World for the Majefty of God , not for 
 that he wants them ; and for Order, not for his 
 Omnipotency : and who told Ariftoth there 
 were Intelligences that moved the Celeftial 
 Spheres ? Is not this Hypothefis as precarious, 
 as any Man may pretend that of Spirits to be ? 
 And I believe therg are few Philofophers at 
 prefent, who agree with Ariftoth in that Opi- 
 nion. And indeed , I think Kircher in the 
 right, where he tells us, it's certain, Ariftoth 
 QbeU t(io k k* s Intelligences from the Hebrews, who 
 Pamph. beholding the Multiform face of the World^and 
 Pag. 2?2. the difcording concord of things, believed it 
 tQ be governd by certain prefidirig Angels ; 
 and hence alfo the Fi&ion of the Nine Mufes 
 took its rife. 
 
 Moreover, 
 
or Familiar Spirits. 347 
 
 Moreover, when Arifiotk lays down his 
 Principles of Natural Tilings, he tells us, they 
 are Matter, Form, :md Privation, unintelli- 
 gible Terms y and when he comes to define his 
 Matter, he tells us, it is what is neither quid, 
 nor cju.intum 3 nor e^uak y nor alicjuid eorum qui- 
 bus ens dctcrminatur, a notable clear Notion of 
 Matter, obfeurum fer obfeurius , and I think no 
 Man will pretend the notion we have of Spi- 
 rits, to be more; obfeure than this. 
 
 In fhert, thofe that will take upon them to 
 rectify our notions of things, ought to bring 
 us notions of things more clear than what we 
 have, efpecially where Religion is concern'dj 
 as in this cafe it is, and Young Wits , who 
 arc well opinioned of their Parts, may do well 
 to try here, what they can fuggeft to us be- 
 yond what is here argued , and I am apt to 
 think whatever conceit they may have of 
 themfelves, they will not be found fo over- 
 doing in Argument, but they will Jlill find a 
 valid reply ready for them. 
 
 CHAP. XII. 
 
 Confederations on Dr. Bekker's $o*ks 
 againft Spirits, with a Condufion to 
 this Booh 
 
 FRomm annus in hisTracS: of Fascination , tells L. 3. part 
 us, that Vbetim, above all others,has made ■• '* ' 
 out by firm Reafons, that there is fucha thing 
 as Diabolical and Magical Fafdmarim s and this 
 he undertook, as he lays, becaufe upon read- 
 ing 
 
 2. 
 
3 48 An Account of Genii, 
 
 ing Mr. Scot's Book ( in which he has openly 
 deny'd, and profeffedly oppugnd the Crime 
 of Magick, and afcribcs all its wonderful ef- 
 fg#s, either to Melancholy y or other natural 
 Difeafes, or to the Art, Induftry and Agility 
 of Men^ impofing on us by their Trteftigia, or 
 to the foolifti Imaginations of the faid Magi^. 
 cians, cr to their vain Fables and Fi&ions ) 
 after it was Tranflated into Low Dutch, not a 
 few, from that time, both Learned and Un- 
 learned began to Scepticize and turn Liber- 
 tines concerning Magick. 
 
 From this Source, I conceive, among other 
 Works, the Four Volumes of the late Dr. Bek- 
 ker, Entituled, Le monde enchante, that is, the 
 World Bewitched ( of which the Firft Volume 
 is Tranflated into EngUJh) have flown: he 
 generally therein agreeing with Mr. Scot, and 
 reje&ing all Magical Incantations. 
 
 Indeed the great Principle Dr. Bekker goes 
 upon, is, That there were Devils once in the 
 World, who corrupted Humane Nature, but 
 fince that time, God Almighty put them in 
 Chains, fo that they have never made any 
 Figure in the World fince, by a&ing any way 
 againft Mankind, or otherwife. 
 
 As I perufed Dr. Bekker s faid Volumes in 
 French, I found fome Perfons had writ againft 
 him, and thereupon I fent to Holland for all 
 that was Writ againft him, and any Reply's he 
 had made ; but could get only one fmall Vo- 
 lume writ by Monfieur Binet, in French, En- 
 titled, A general Idea of the Pagan Divinity, 
 Serving for a refutation of Monfieur Bekkers Sj- 
 fiem , concerning the Fxi fence and Operations of 
 Damons. Printed at .Amferdam, An. 1698. 
 This Book is compofed of Six Letters, writ by 
 1 Mr; 
 
or Familiar Spirits. 349 
 
 Mr. Bhet to a Friend, and I fliall here give 
 you an Abltract, of what I find mod material 
 in them, in reference to Dr. Bekktft Syftem. 
 In his firft 1 etter he cells us, He finds in 
 Mr. Works , much Zealand Confi- 
 
 dent Ivancing Novelties, but no proofs 
 
 to Maintain them, and unlefs you fuffer your 
 (elf to be furpri/ h a certain Air of Tri- 
 
 umph, wherewith he animates his Exprefli- 
 ons, you will run a rifque of remaining ftill 
 Inchanted , efpecially if you deny certain 
 Principles, which he has laid down without 
 proof, all the Work will fall of it felf. 
 
 He obferves , thaf where Mr. Bckker fpeaks 
 of Spirits, all things fecm to him perplext with 
 difficulties, you fhall fcarce find a paflage in 
 the Scripture that fpeaks of them, all is My- 
 sterious, Allegorical. The proper Names of 
 Angels, Devils, Daemons, &c. are but Men 
 fent , Calumniators , Evil Thoughts, or, at 
 moft mere Symbols to give us fome Metapho- 
 rical Idea of the Majefty of God. 
 
 He next cites the Paflage following from 
 Mr. Bekkers Preface to his firft Vollume. 
 
 It's now looked on as a piece of Piety for a 
 Man truly to Fear God, and alfo the Devil : 
 if we do not this, a Man paffes for an Atheift, 
 that is , for a Man who believes no God ; 
 becaufe he cannot believe there are two, one 
 Good, and another Evil j but I believe, fays 
 he, we may with reafon call thofe Men Di- 
 tbeifis ; or fuch as believe two Gods. On this 
 Paflage Mr. Bintt writes as follows. 
 
 This Paflage extreamly reflecting on our 
 Belief, I have rendered it word for word 
 from the Text, becaufe the Tranflator has 
 corrupted it, by his ufual foftnings. This 
 
 Accufation 
 
350 An Account of Genii, 
 
 Accufation which Mr. Bekke r charges us with, 
 of making the Devil a God Almighty, ftrikes 
 an Horror j mean while it's the foundation 
 on which he builds his whole Work, it's the 
 Idol he will pull down, it's in which the force 
 of his Proofs confifts, and you fhall fcarce read 
 a Chapter in him, but you will find this Im- 
 putation. But whoever believ'd amongft us, 
 that the Devil, properly fpeaking, is the ab- 
 folute Author of all the Works, they fay, we 
 afcribe to him ? What Divine has ever con- 
 fider'd him as a Firft and Independent Caufe ? 
 If we afcribe much Power to the Devil, it's 
 manifeft we fpeak with the Scriptures, and if 
 there be any thing which does not agree with 
 the Author s Conceptions, we nfe but the Ex- 
 preffions which the Holy Ghojt has Confecra- 
 ted; and thus all Mr. Bekkers Obje&ions Ad- 
 drefs themfelves to God himfelf, who has 
 prefcribed us a way of expreffing our felves in 
 this refpeft. 
 
 Again, he writes beneath. You pretend to 
 be well grounded in maintaining that we un- 
 juftly afcribe to the Devil, the Works that are 
 afcribed to him, becaufe he is but an Inftru- 
 ment, who borrows from God all his A&ions, 
 and I think we have as much reafon to fay 
 that we deceive our felves, in afcribing to 
 Man all his operations , fince of himfelf he 
 can do nothing ; therefore it will no longer 
 be Man that Moves himfelf, Speaks, Eats, 
 Drinks, but God himfelf, for the Devil and 
 Man are in this cafe, in reference to God, 
 one and the fame thing, in an equal Impo- 
 tence, and an entire Dependency. 
 
 You may objed that this comparifon of the 
 Devil with Man is not Juft : the bufinefs is to 
 
 know 
 
cr Familiar Spirits. 35 
 
 know, if the one be the Author of thofe high 
 and fublime Operations that are afcribed to 
 him ; whereas, we confider in the other but 
 anions proper and natural to him ; but this 
 difference tho' real betwixt the two Creatures, 
 is bur a mcer Illufion, in reference to God, 
 in which properly confifts the ftate of the 
 Queftion. We confider the Devil always as an 
 Inftrument in the hand of God, as a Rod of 
 Fury, which ftrikes but when God lets it fall 
 on thofe he will Vifit. To explain this far- 
 ther, I ask what vertue had Mofcs or Aaron 
 and his Rod to do fo many Miracles ? to Infiift 
 fb many Plagues on Vbaroab and his People ? 
 the fimple Rod in the hand of a Man could 
 not produce fo many Miracles of it felf, but 
 one was the Minifter, the other the Vifible 
 Sign which God accompanied with a Divine 
 Efficacy. And what would you fay of a Man 
 that would impute it to us to believe, that 
 Mofes, Aaron and his Rod were the fole caufe 
 of all thefe Miracles ; if he inlarged himfelf 
 in writing great Volumes, and making large 
 Reflexions, for giving colour to this Abfur- 
 dity ? and in the mean time the Scripture fays, 
 Ex. 8. y. That Aaron having ftretcht forth his 
 Hand with his Rod, on the Rivers, Brooks, 
 and Ponds, caufed Frogs to IiTue from them 
 to cover the Land oi^Egypt. Therefore when 
 we conceive the Devil as a Rod of Fury, 
 without any Vertue of his own, it is but by 
 relation to God, the firft caufe who precedes, 
 determines^ accompanies, bends the Creature, 
 how excellent foever it may be. But it's mani- 
 fell if you compare the Devil with Man, you 
 will find more excellency in his Nature, light 
 in his Knowledge, penetration in his Sight, 
 
 faci- 
 
3 5 * An Account of Genii, 
 
 facility and power in his Operations, his na- 
 tural Knowledge is more extended, not only 
 becaufe he beholds things with a more fimple 
 view, but alfo by reafon of the experience of 
 all Ages, which difcovers to him the conne- 
 ctions, which makes him penetrate the bottom 
 of Nature; whofe Springs, Caufes and Ef- 
 fects he knows after a more perfed manner 
 than the greateft Philofopher : and it's this 
 great Knowledge the Devil has of Nature, 
 which teaches him how to move the various < 
 parts; whence it is that we, who know not 
 thefe Springs, and the manner to make th^m 
 ad, are ftrangely ftruck at the light of his 
 operations 3 and that we look on as a Miracle, 
 what is often but the operation of a Damon, 
 produced by Caufes otherwife apply'd and 
 moved, than according to the ordinary courfe 
 of Nature ; and thus as the Devil has much 
 more Light, Penetration and Adivity than 
 Man , we muft not doubt but his Power 
 is much fuperiour to his. You fee there- 
 fore that the Author's odious Imputations va- 
 nifh of themfelves, and that our Dodrine is 
 neither repugnant to Reafon, nor Revelation, 
 nor to the Idea of the Divine Perfedions. 
 
 And I cannot comprehend how thefe Per- 
 fons will find oppofition betwixt the Almighty 
 Power of God, and the Miniftry of the Devil, 
 for by this Objection the Author fo often 
 makes, he wholly overthrows his own Hypo- 
 thecs : He will have it, that the clear and di- 
 ftind Idea of the Divine Perfedions exclude 
 the operations of Damons , that there is a con- 
 tradiction in believing^ that thofe Spirits op- 
 pofe themfelves to the Will of God : Now this 
 Devil, this Sat an, thefe Damons, according to 
 
 you 
 
 
or Familir X 35 5 
 
 Vouj are fome Calumniating Men, foi 
 verfary, Humane I 
 ons of the Spin 
 
 cannot deny at lead but th 
 
 radx 
 
 of his Go(peIj Sedu 
 
 thing much more Inconfiftent wit' 
 
 of God's Perfections, to oppofe to himl 
 
 tures, tl 
 than the Devil, who i ged 
 
 from Matter, onfummgte experien 
 
 And 1 1 vain Ms.Bekhr im- 
 
 putes to us the fear of the Devil, no he is an 
 Enemy overcome, the Seed of the Woman 
 has bruifed his head j if he has any Power re- 
 maining., he derives it from God alone, he is 
 in his Hand as a Rod of Fury to Chaftife 
 Men, and I fear him but as the Chaftifements 
 that God dil plays by his Miniftry are to be 
 fear'd. You fzc then that the Author Con- 
 demns Himfelf, while having eftablifhed for 
 Principle that according to us, this abomina- 
 ble and Curs'd Creature does things more Mi- 
 raculous than God himfelf has ever done. He 
 adds,That fuppofing what is ufually afcrib'd e- 
 very where to the Devil and his Angels, there 
 cannot be convincing Proofs that Jefirs is the 
 Chrift y or that there is but one God : And I con- 
 fefs,fays he, that if I do not polTefs the Reader 
 with a clear Conception of this^in what I have 
 Writj it's in vain that I have Compofed it. 
 Now fuppofing that the Devil a&s but Mini- 
 fterially , and dep y of God , fuppo- 
 
 fing that we attribute nothing to the Devil, 
 properly fpeaking, cf Miraculous, that can 
 be put in oppofition to, or parallel vvith the 
 A a Works 
 
254 dn Account of Genii, 
 
 Works of God, our Proof that Jefik is the 
 Clmrt, and that there is but one God, are ex- 
 clufive to all other, in regard that it being 
 very far from there being any prerogative in 
 this Curs'd Spirit, that can be confounded with 
 thofe which God poffeffes in the higheft de- 
 gree of Eminency j he has deprived himfelf, 
 by his revolt, of his moft pure advantages, 
 and has precipitated himfelf into an Abyis of 
 Miferies, where the Idea of a fevere God 
 makes him tremble. 
 
 In his Fifth Letter he writes thus/ 
 Becaufe a truth has been corrupted by divers 
 t ictions, muft it prefently be reje&ed ? there 
 is no Principle, no natural Notion that can 
 undergoe this examen, without being con- 
 demned : there is none but has been ill con- 
 ceived and abufed, then there will be npne 
 that can lawfully be admitted. Let us con- 
 clude therefore in general, that tho' Men have 
 err'd infinite ways, concerning the Do&rine 
 of Damons, that they have been conceived as 
 Subftances either Material, or Spiritual, or 
 mixt , tho' fome have placed them in the 
 Stars, others on the Earth, others in Hell- 
 tho 5 there have been as many Sentiments, as 
 Heads concerning their Offices; tho* they have 
 been cali'd Sjlfkes , Gnomes, Salamanders, all 
 this will but prove at moft that Men have ill 
 conceived the naturffand operations of Da- 
 mens, but no way that we muft entirely rejed 
 the ground of this Dodrine, by reafon of the 
 Tables Superftitiori has mixt with it. 
 
 And beneath. Were it true, as it's gather- 
 ed from the expofitions of Mr. Bekker, always 
 oppofite to himfelf, that there were in the Old 
 Tffiment no Term which figftified properly > 
 
 or 
 
or Familiar Spirits. ?rc 
 
 or that could according to the Qtn'w 
 Ihbr v and the ufe then, figpi 
 
 thofe Spirits which wc caU St*** y PrviU* &c. 
 
 the Jews would have taken th I .this in 
 their proper lignitication • fo that by this name 
 mi», they had not underltood s.it>.vs, An- 
 gels of Dcftrurtiojij or of Death, but only 
 Adverfaries, Men Enemies to God and hU 
 Truth ; the Stulducc*, for example, had had 
 grounds to accufc St. Paul of Ignorance, for 
 following the fentiments of the Tharifas, 
 who took the affirmative, fince the Yharifecs 
 would have ill underftood all the Terms of 
 the Old Tefiament, which had iignified Origi- 
 nally, and according to the then ufe, not 
 Angels and Satans^ but only Men either Good 
 or Evil. If then the Jews were Imbibed in 
 Subftance with the common Doctrine of De- 
 vils j it's becaufe they took thefe Expreflions 
 either for thefe pure and favourable Intelli- 
 gences, or for thefe impure and adverfary Spi- 
 rits • and if they underftood them in this Senfc^ 
 being the fame which the Holy Qbofi has us'd 
 in the Books of the Old Tefiament , they will 
 have the fame Signification, and if they have 
 the fame Signification ; they will confe- 
 quemly be thefe fame Spirits which operate 
 here below ; for there is not one Paifage: 
 where thefe Terms are found , but formally 
 teaches us their Operations; fo (hack's an un~ 
 conteftable Principle , which Mr. Bckktr did 
 not forefee, that if the Old Tejtameut teaches 
 xiftence of Devils, we ought neceffa- 
 rily to infer their Operations , becaufe they 
 there appear every where operating. 
 
 A a 2 Againj 
 
'^$6 An Jccount of Genii } 
 
 Again, If thofe Terms of the Old Tefta- 
 ment, which fome pretend we abufe, to efta- 
 blifh the Operations of Damons , fignifie pro- 
 perly but Men, Adverfaries ., and if the Holy 
 Tongue had never employ'd them to exprefs 
 thefe wicked Spirits, it's not to be doubted but 
 the Jews would have thrown it in our Difli ; 
 you fhould have feen them exagerate the ea- 
 finefs of the Chriftians to admit this Fable of 
 the Operations of Demons, as being purely Pa- 
 gan, and reproach them their grofs Ignorance 
 in Understanding the Hebrew Tongue. If they 
 forbear it, £nd concur with us in defending 
 the Opinion of the Operations of Damons, 
 tho' they have added to them fome Fables, 
 it's becaufe , that befide they know the true 
 Signification of thefe Terms, and that we do 
 not make ufe of them to contend againftthem, 
 there would be too much abfurdity to con- 
 teft the Senfe of them. 
 
 We find, according to Mr. Bekker, that what 
 we believe of Damons , is in fubftance , but 
 what the Babylonians taught the Jews. It's 
 what this Gradation from the Babylonians to 
 the Jeivsy from the Jews to the firft Chriflians, 
 from the firft Chriftians to the Pafifts, from 
 the Paftfls to the Prctefiants , evidently makes 
 out ; but I wonder God has fuffer'd his Church 
 alway to be infeded with this Error, and that 
 neither the Prophets that were at Babylon, nor 
 thofe that Inftrudted the Israelites , after their 
 re-eftabiifhment, who thundred with fo much 
 rehemency againft Errors, did not oppofe 
 th'emfelyes to a Superftition fo grofs and Im- 
 pious. 
 
 Chrifi came into the World to Deftroy the 
 Works of the Devil f his- Prophetick Office 
 
 obligd 
 
or Familiar Spirits. 357 
 
 oblig'd him to inltrurt the Ignorant, aid 1 
 pofc Superftitiofl 5 him every wh 
 
 repi\ md thin, mft 
 
 Enroi n : But 
 
 for the Operations of Aug. ils, we 
 
 find not the ft Cor- 
 
 rection j would he ha d theft wan- 
 
 derings of Mans Mind, without recalling it to 
 its Duty ? T 
 
 undermined the Foundation of the Chiiitian 
 Religion ; and would Jtfm Cbrifi have left 
 them in their full vigour ; in tiling the fame 
 Terms the Jews had corrupted, the Pagans 
 , and giving then the fame Ideas ? 
 
 If the Jews had corrupted the Terms of An- 
 gels and Damons, in giving them a falfe Signi- 
 fication^ would Jefm Cbrifi inftead of dimpa- 
 ting thefe Prejudices of the Jevjs , have con- 
 firm'd them in their Error, in expreffing him- 
 felf in the fame Terms^without having reftor'd 
 them to their true Senfe y and in fomenting 
 Superftition., by fabulous Examples of Men, 
 obfefs'd and deliver'd from Damons? Would 
 the Afo files have Authoriz'd Error, in afcribing 
 every where Operations to Devils ; which nei- 
 ther the Jevs, nor Pagans could have took in 
 another Senfe y than that which was then 
 in ufe ; compare this Objection with the 28th 
 Chapter of the Author's Second Book ; for I 
 pretend > that the way Mr. Bekier there An- 
 fwers , renders my Obje&ion wholly unan- 
 fwerable. 
 
 In his Sixth Letter, he writes thus : Mr. 
 Bekktr owns,, that all the Pagans Ancient and 
 Modern y Europeans y . Africans, 
 
 , both North and South y agree in thefe 
 
 three chief Points., which are of an incontefta- 
 
 A a 3 ble 
 
55 8 An Account of Genii, 
 
 ble Truth, i. That there is only one firft 
 Beings or one fupream Deity. 2. That there 
 are Spirits that haye had a Beginning , and 
 that are diftind from Humane Souls. 3. That 
 thofe Spirits are either Good or Evil; and that 
 fome of them are Friends to Men, and others 
 JEnemies. 
 
 See here then all the World imbib'd with 
 an Opinion of D/emons; whence I infer, that 
 what they know , how erroneous foever it 
 may be, mult be known to them by the way 
 of Operation; and to fet this Truth in a clear 
 Light, obferve : It's impoffible , that one felf 
 fame Belief univerfelly difperft, and conftant- 
 ly teceiv'd , can be entirely fklfe in the Bot- 
 tom ; I fay in the Bottom , not to confound 
 with the Subftance of thisDo&rine, the er- 
 roneous Ideas under which it has been con- 
 ceiv'd, and which have been divers, accord- 
 ing to the diverfity of the Imaginion. 
 
 And beneath. We cannot find by any cer^ 
 tain Hiftory, that the Americans had any Com- 
 munication with the reft of the World till of 
 late Years , yet this Imagination of Damons 
 lias been preierv'd among them for a great 
 number of Ages , notwithstanding their Ig- 
 norance, Brutifhnefs and Extravagances. 
 
 You may fay , you cannot maintain that 
 the knowledge of Damons carries the Cha- 
 raders proper to natural Truths. God has 
 not imprinted them in the Imagination; and 
 Reafon, how clear foever it may be, cannot 
 raife it felf fo' far without the aid of Revela- 
 tion ; but I fay, if Damons have been univer- 
 1 felly and constantly receiv'd by all the People 
 of the World , this Knowledge mult flow 
 from fome folid Caufe. It comes neither from 
 
 the 
 
or Familiar Spirit*. 359 
 
 the Scripture , nor from Reafon, nor from 
 Imagination , it's deriv'd therefore only 
 11 the Op ns. 
 
 Again; As for the :ng Operations of 
 
 Damons on the hi Mr. Bekj&r fa 
 
 Thofe who know notGod asChriftuaij know 
 not alfo the Devil; but a Clown would 
 have reafon to Laugh at Mr. , if he 
 
 would perfwade him , that becaufe he kno 
 not the Nature of the Soul, and of the Body, 
 and the f Motion , he fhould not pr 
 
 I to foel a found Box on the Ear given 
 him; and it's ridiculous t6 deny the Operati- 
 ons of Demons on People , becaufe they arc 
 not fo good Divines, 2$ to raife themfelves to 
 the Knowledge of God , and the Myfteries 
 which his Word has revealed to us, or becaufe 
 the\- are Ignorant of the true Dodrine of 
 nons. So far Mr. IliruU 
 This Author having made the foregoing 
 Reflexions on Dr. fiekkets Four Volumes, I 
 fhall have the lefs to fay to them. However, 
 as I think it proper for me to add fome Con- 
 siderations of my own, I fhall firft fet down, 
 as briefly as I may , what I find moft Materi- 
 al in Dr. Bekiers Volumes , deferving an An- 
 fwer, and then offer what I have to reply- 
 In his Firft Volume, he fets fprth the vari- 
 ous Opinions of People in the World, con- 
 cerning evil Spirits and their Operations; and 
 having there giv'n an account of many Chri- 
 stian Authors , as well as others , who have 
 countenane'd their Operations in feveral re- 
 fpeds , in his 2 2d Chapter , he writes thus : 
 But I find no Author, who in time pafs'd, has 
 afcrib'd fo little Undcrftanding, and Vertue 
 to the Devil, as for what relates to all thofe 
 A a 4 Know- 
 
3<5o An Account of Genii, 
 
 Knowledges and Effe&sfet forth by me,, a§ 
 Reginald Scot. We have at prefent Antony Van 
 Dak, who afcribes no more to him in his Book 
 of Or^cks. Thefe two Authors hold, that there 
 is no other efficient Caufe of all thofe things 
 that are practised or wrought , but the Impo- 
 ftures of Men, the Devil having nothing to do 
 in them. I hear alfo every Day while I am 
 employ'd in this Work, that the Men of the 
 belt Senfe among us , afcribe but very little 
 Power and Knowledge to the Devil , and 
 that there are many more than I thought, 
 who, as to Perfons poffefs'd and bewitch'd, 
 are of the fame Opinion with Monfieur Dail- 
 lcn, who, in what he has writ in French con- 
 cerning Damons y maintains,'that all that is con- 
 tained in the Scriptures concerning evil and 
 impure Spirits,, ought not to be underftood 
 ptherwife, than of certain Difeafes, to which 
 the Jews were wont to give fuch Names ; he 
 believing., neverthelefs,, that it might be that 
 evil Spirits came at the fame time to concern 
 themfelves in it. And beneath, he adds. My 
 fcope here is to relate what is faid of the De- 
 vil and his Power, ;md to examine whether it 
 be true or not, and I hold the Negative ; be- 
 caufe it's much contrary to me to maintain an 
 Opinion which afcribes fo much Power and 
 Vertue to Spirits , efpe daily evil Spirits ; 
 wherefore I mull rank my felf with Scot , Van 
 Dak, and many ethers., who are oppofite to 
 the belief Aden have of this Power, 
 
 In his 24th Chapter, §. 10. ij. he tells us, 
 We have all the Reafon'of the World to hold 
 fcr Tagan Legends, ail the Vegans have publifll- 
 ed concerning Miracles^Oracles of their Gods, 
 apreal Spe&f es , Dreams , and fo many other 
 
 Prodigies, 
 
ok Familiar Spirits. 361 
 
 Prodigie II as all rlic Papifts obtrude u 
 
 onus in that kind. And he thinks irly 
 
 all the Citations he has 
 made in thi , that t! no Mira- 
 
 Apparitions 1 
 
 or Souls, of Diabolical Arts and illuiions, 
 or Sorceries, by Letters and Characters, or of 
 ( hoice of Days, neither mJudaiGnjiox Wyfm, 
 but draws its Origine from u We mult 
 
 ft all atone. (\e all to fubfift tog 
 
 j of what I veritbe; we ought to 
 
 difcharge our (elves of all thefe Prejudices, and 
 
 1 Realon with the Scriptures to ground our 
 (elves on them, and look upon thofe alone as 
 pure Sources. 
 
 In his Second Volume, c. 7. (. 7. he writes 
 thus: All the Learned agree, thzt /.ffirmanti 
 incnmlnt probatio, but he that denies a thing, or 
 doubts only of it , does enough when he al- 
 ledges Reafons of his doubts j and much more 
 yet when he fifts and curioufly examines thofe 
 Reafons he might exped from thePerfons con- 
 cerned. It's what he has refolved to do in 
 this place : firft as to what has never been al- 
 ledg'd by Reafon, and afterwards as to what 
 has never been taught by the Scriptures. 
 
 C. 19. §. 19. He lays, That the Devil by the 
 firft Sin that was committed in Paradice, is 
 the Caufe of all evil, and confequently all the 
 evil that is done , ought with juft Realon to 
 be imputed to him. And beneath, You can 
 find nothing that can prove , that the De- 
 vil after having Man at the beginning 
 of the Creation, has had fince, in Perfon,the 
 leaft Power on him, or his A&ions; but indeed 
 that all the evil that ever happen'd, or is ftill 
 committed in the World is confider'd by Rea- 
 fon 
 
362 An Account of Genii, 
 
 fon of this , as if the Devil himfelf did it, 
 
 C, %o. \. 19. He fays j As for the Fall of 
 Man, it's certain it was caufcd by the Devil, 
 but to know the way how., it's altogether un- 
 certain. 
 
 C. 27. f> i.y He argues thus : As its mani- 
 feft, that that which has noExiftence can pro- 
 duce nothing,whence comes it that the Devils, 
 or unclean Spirits did thofe things , which the 
 Gofpel mentions., and by thofe that were pof- 
 fefs'd by them ? I anfwer, The pretended un- 
 clean Spirits are always named in cafe of Ma- 
 ladies, and that fo it was underftood by thofe 
 that were attaqued, or infe&ed with Difeafes 
 and Scourges of God , that reign d at that 
 time. And he fays , If you fay, the Apoitlcs 
 fince Chrift have not freed us from that Error, ' 
 that the Damons are really fuch Spirits, and 
 that they have fuchaPower,heanfwers, This i$ 
 not fo ealily granted, becaufe EidoU, falfe 
 Gods or Idols , and the Daimcnia are one and - 
 the fame thing. Now St. Vaul tells us, that the 
 Idols, or falfe Gods are nothing at all. 
 
 C 32. ^. 10. He fays, As for Angels he does 
 not deny but they have appear'd fometinics, 
 but he believes not fo many Apparitions of 
 the Devil , ^.12. He owns , there are Men 
 that naturally feeSpe<5tre§ andPhantomes more 
 often than others, but he fays it's the natural 
 Difpofition of the Body of the Man, of his Blood 
 and Spirits , which makes him believe he really 
 fees, what he fees no farther than he believes* 
 
 C. 33. §. 10. He fays, He concludes, that 
 the Devil has not the leaft Knowledge of the 
 World, nor of the things that concern Religi- 
 pn, nor of the Affairs of Faith. 
 
 C 34. S, 16, He fays, He has fhewn that 
 
 the 
 
or Familiar Spirits. 36$ 
 
 the Devil can do nothing in reality J nor in 
 appearance. §. 2j. Ha lays, The Angels arc 
 the ML f God in all Places, bo:h toPu- 
 
 nifh and to Proteft and Defend them ; 
 
 but as for the Devil, he is God's Prifoner. Af- 
 ter which he has no more to lay on this Matter. 
 
 In his Third Volume, C. 1. §. 6. He fays, 
 The Queftion is not, whether there are 1 
 chanrments, or the like ; hut what we ought 
 to underftand hv Enchantments, and in what 
 it confifts ; whether it be Deceit, Subtlety, Go- 
 
 t wickednefs, frc. or whether thofe they 
 call Magicians really work by the Devil. 
 
 C. y. §. y. He fays, He is of Opinion, Thit 
 what the * .-Egyptians did was only in Appear- 
 ance, and nothing real. 
 
 C.4. $ 15. He fays, If we think to fright 
 People with Spetfres , to teach them fo much 
 more to fear God , it's a miferable thing in 
 Chriftianity, that People muft be brought to 
 God by a fervileFear, which naturally makes 
 us fly God , or that we ferve him without 
 love. If it be with this Fear, with which we 
 ought to ferve God , has not Cbrifi rendrecj 
 us a poor Service for having delivered us ? 
 
 C 22. §. 18. As for thofe they call poifefs'd 
 Perfons ; he fays , He confeiles he has no 
 Knowledge of the leaft Operation of the De- 
 vil, on the Body, in the Body , and by means 
 of the Body, no more than of thofe fome 
 will have him do on the Soul of Man ; for 
 none of all thefe evil Spirits ever were, or are 
 in any place of all the Bible, Devils fo called^ 
 but the evil Spirits were troublefomeTorments 3 
 and incurable Ills, of which Cbrifi cured many 
 Perfons bv his foie Word, and affifted the A- 
 poftles when they undertook to do it. 
 
 1* 
 
3^4 ^ n -Account of Genii, 
 
 In his Fourth Volume, C.2. §.i.He fays, He 
 has ftiewn that the Ancient Mcgick was nothing 
 but furprize , or impofture according to all 
 the Scripture fays of it. §", 3. He fays, That 
 all which Men think to be an A&ion of Spi- 
 rits^ by Reafon of the fubtlety with which it's 
 done, is an effed of fubtle and indivifible Sub- 
 ftances. The knowledge of the moll fubtle 
 Matters, and of the extent of their Motion 
 may fhew us,, that ail that is commonly afcri- 
 bed to Magick, or the Operations of the 
 Devil may be natural. The moft fubtle Parts 
 of Bodies, entring in , iffuing forth, and paf- 
 fing through Bodies, are the Caufe of all the 
 Changes which happen. §. 10. He fays, All 
 he has faid, is to fhew that there are fome- 
 times very furprifing things done, whereof 
 we cannot outwardiy knpw the Caufes., and 
 which neverthelefs ought to be afcribed to the 
 Motion, affembling, or feparation of thefe lit- 
 tle Bodies, one way, or other. 
 
 C. 2. S. 11. He fays ^ We fhall now exa- 
 mine., whether there has ever happened in the 
 Worlds that any thing of the Nature of thofe 
 we call Apparitions, Phantoms, or Magick^that 
 ought not to be afcribed to thofe Atoms, which 
 often, in moving themfelvep , in fepaxating, 
 or joyning themfelves to one another , can 
 caufe the fame Afpe&s, the fame Sounds, the 
 fame Motions in Men, and aboup them, that 
 are afcribed to Spirits, or the Devil in parti- 
 cular. 
 
 C. 34. §. 10. He fays j Men take the word 
 Devil, Satan, Witch and Magick, in quite 
 another Senfe than it's found in the Scripture, 
 fearching with all the exa&nefs Imaginable. 
 So much from Dr, Bekker* 
 
 On 
 
or Evnilutr Spirits. 365 
 
 On what I have fet forth from this Au- 
 thor, 
 
 lume ; but 1 (hall contract my (elf in :i little 
 comp 
 
 As for thisPerfons undertaking from Scrip- 
 ture and Reafoiito into new Do&rine 
 amongii aing Evil s ; i its,contrary 
 hat the whole ftreaift of thofe Learned 
 Teachers, who ha\ 2 Religion to us, 
 have constantly taught us hitherto. I think it 
 may be look'd upon as a very bold and fur- 
 priiing attempt. And I 'believe the Learned 
 part df C htiftians will conlider the Matter 
 Very maturely, before they part with a Do- 
 ctrine fo long taught them. 
 
 Ic feems to me a tt range Confidence in 
 
 Dr. Btklury and indeed, no left than that of 
 
 Socinusy and other Innovators, that through a 
 
 felf-prefuming Conceit of his out-doing in- 
 
 fight in the Scriptures, he fhould now pretend 
 
 to tell us, That tho' he allows good Angels 
 
 have appear'd fometimes, yet there has been 
 
 no Devil in the World fince he tempted our 
 
 firft Parents to fin ; whereas the Scriptures 
 
 every where fpeak as plainly of Evil Spirits, 
 
 and their Operations fince the Fall, as of Good 
 
 Spirits. Neither do. I believe, that any Perfoa 
 
 adhering to Dr. Bekkers Dodrine, will ever 
 
 be able to aflign the leaft Reafon, why God 
 
 Almighty fhould have permitted the Devil to 
 
 tempt Man before the Fall,and not fince. And 
 
 tho' Dr. Bel have fhewn 
 
 themfelves Men of Learning ; yet we know 
 
 there have been man Divines, fince 
 
 the Reformation, who I the World 
 
 much greater Specimens of t! ight in the 
 
 OrL eh 
 
 pre- 
 
^66 An Account of Genii, 
 
 pretend to, for inabling them to a right uri- 
 derftanding of the Scriptures ; who, notwith- 
 Handing, never took the words, D^i/, Sttani 
 Witch, and Magick in that fenfe they have 
 done. 
 
 But as for the Origin of Idolatry, and th$ 
 Do&rine of Damons among the Gentiles > I think 
 no Man has better fet it forth than Kircher, in 
 his Oedipus zsJEgyptuicus, whom thofe Authors 
 have not pleas' d to take notice of, as I think 
 it might have been proper for them ; he ha* 
 ving given an account of it quite contrary to 
 what they have writ. This Man had all the 
 Advantages that a great Writer could have : 
 He had great Natural Parts, us'd great Indu- 
 itry, had a great Correfpondence with the 
 Learned in moll Parts of the World, had the 
 Command of near twenty Languages, and 
 the Favour of many great Princes, who af- 
 fifted him with all forts of Books, and other 
 Neceffaries for carrying on fo great a Work $ 
 in which he acquaints the World, he fpent 
 Twenty Years Labour, with a very intent 
 Pag. 171. Study. In his firft Tome of his faid Work he 
 writes thus : 
 
 St. Jmhrofe wifely and truly fays, that Hu- 
 mane Error was the caufe of Idolatry : And 
 Ad. Ajckp. w i t h him Hermes Trifmegifius, that the Origin 
 Ct * 3 ' of the deteftable Idolatry of the Egyptians, 
 was the Error and Incredulity of their An- 
 ceftors, in which os£gyPt always wallowed: 
 For as they did not apply their Minds with a 
 due Reverence and Consideration to the Wor- 
 fhip of the true God, and the Divine Religi- 
 on ; and neverthelefs were poffefl with a de- 
 lire of fome Religion, they found out the Art 
 of making Idols; but as they knew not how 
 
 to 
 
or Familiar Spirits. 367 
 
 animate them, ufing wicked Arts, and 
 Diabolical Conjurations , and calling forth 
 Demons, they fore'd ihttn into them; and to 
 gtve them more vertue and Mrem'rii, they 
 ifecrited to them Animals of divers kinds, 
 which they called Sacred, adoring in them the 
 ikof thofe Peribns , who have been ru- 
 inous for Vertues, and Farts , chcy had per- 
 
 . forthudj calling by their Names thofe Cities, 
 rhat had been either built, or inftru&ed with 
 wholfome Laws and Ordinances by them. 
 To their Honour alio they inftituted various 
 S leritice^ which fort of Rites and Ceremonies, 
 Mc . u>,moft elegantly defcribes 
 
 lt l his Sfrii n Vhilofcpby, as follows. 
 
 Then arofe Men of the Seed of Cham> ha- 
 ving corrupt Manners , whofe Minds were 
 corrupted through ignorance , and Damons 
 that ieduc d them, and they taught one thing 
 for another , and thought the Stars were en- 
 dowed with a Spirit of Intelligence, that they 
 had a free Liberty and Power, and by degrees 
 the Devil made them Err, till they thought 
 
 1 the Stars to be Creators and Makers; and they 
 gave to each Star the Name of a God , and 
 they Worfhip'd them with various Ceremo- 
 nies, foiling down before them, and adoring 
 them ; and they fet up various Idols in their 
 Names, and plac'd them on the tops of High 
 Pillars, and Walls of Houfes, exhibiting their 
 Figures after various Manners • and to thefe 
 they offered Victims, and Sacrifices , burning 
 Incenfe before them ; and the Devil at cer- 
 tain times , fpeaking from each of them, 
 gave Anfwers to thofe that ask'd them , pre- 
 dicting future things, and revealing things 
 hidden, and prefentlytoH of things that were 
 
 do: - 
 
3 6 8 An Account of Genii,' 
 
 done in Places very remote ; and putThoughts 
 into their Minds., which he revealed to ethers; 
 and he has fedue'd very many of thofe Men 
 even to this Day. Now thefe Rites were 
 proper to the lALgyptians, which afterwards., 
 parting to' others^ infeded by degrees the whole 
 World. 
 
 No Wj from what is here delivered by kireb'er, 
 we find we may allow what Dr. Bekker fays., 
 'viz. That the Eidola, falfe Gods., or Idols,, and 
 the Diamonia of the Gentiles , are in a manner 
 one and the fame thing; and fay with St.PauI, 
 that the Idols ., or falfe Gods are nothing at 
 all ; for as the Pagans adored in their Idols the 
 Souls of Perfons y that had been Famous for 
 Vermes , or great Adlions done for the Bene- 
 fit of Mankind ., or their fuppos'd Spirits of 
 the Stars ., thefe indeed were nothing there ; 
 but as they apply'd themfelves to thefe y for 
 receiving Anfwers^ they defired., or for being 
 otherwife gratifyed by them in other de- 
 iires, it was the Devil who deluded them., in 
 giving them Anfwers , and doing other things 
 as they defired ; fo that their Converfation was 
 with him y who kept them in continual Ido 
 latry., though they did not dired their Worftiip 
 diredly to him. 
 
 So agaia, Kircher in his Second Tcme > of his 
 faid Oedipus , Part 2. treating of Hieroglyphical 
 Mapcky in his Third Chapter y which treats 
 concerning the Divinations and Oracles of the 
 p \Mgjptam y fets forth ^ that the Mind of Mail 
 
 frlV/ being ftill agitated with a deiire of the goods 
 both of Body and Soul ., and eagerly wifhing 
 to fecure them perpetually to himfelf, applies 
 its Study to the Knowledge of future things; 
 whence the Devil, as being Enemy of Man- 
 kind, 
 
or Familiar, Spirits. 369 
 
 kind, laying as many Snares, as there are Ap- 
 petites of Humane Machinations, at length 
 fets upon him with an Hope of the Know- 
 ledge of thofe future things. Now there are 
 two chief Nets he h\y% 3 AJhologj and Ptfymfmpi 
 by the firft he teaches the Lot , which each 
 Man has gotten from the firft Minute of his 
 Nativity, as to a good or bad Fortune ; by 
 the latter he prefents, as under the Veil of na- 
 tural Caufes,various kinds of Divinations, with 
 which the uncautious , while they unadvifed- 
 ly §0 about to purfue Good , and fhun Evil, 
 are juftly depriv'd of the eternal Good. Thefe 
 Arts Cham % the Son of No >b , firft introduc d 
 into the World, by the Inftigation of the De- 
 vil ; which the *A.gytians, inftru&ed by Cham y 
 have transfused into the whole World, as it 
 were by a certain Hereditary Tradition. As for 
 their siftrology, he has treated amply of it be- 1 
 fore, and here he takes upon him to give an 
 Account of their Divinations, and their Ori- 
 gine , and concerning the Nature of their 
 Oracles. 
 
 Before I give you an Account of what he 
 fays, concerning the latter , I fhall give you 
 two or three Particulars of what he fays con- 
 cerning their Ajtrology. 
 
 In his foi ementioned Tomerf* 141. he writes 
 thus : I dare folemnly affirm, that all our pre- 
 fent Judicial Afirokgy , relating to Nativities 
 and horary Queftions, retains even to this 
 Day, that occult pad with Devils, which the 
 Ancienc ^/E^yptian AJtrology did. 
 
 P. 176. He fays, The ^Egyptians did not fo 
 much afcribe to the Stars , as to the Genii pre- 
 siding in them, tha Events of things ; hence 
 there was an earneft defire , care, andfolici- 
 B b tud* 
 
$70 An Account of Genii, 
 
 tude to render them Propitious, by previous 
 Ceremonies and Sacrifices., otherwise then the 
 Afirokgers of our Times deal , who raffily'a- 
 fcribe the Fortune of Men to a certain fatal 
 neceffity of the Stars, 
 
 P. 200. He fays., The *s£gyftians held, that 
 Gods or Genii, inhabited the Stars ; for they 
 thought the Inferior World depended on 
 their Vertue and Efficacy, not by the pro- 
 per infhifive force of the Stars, but by the dif- 
 poling Power of the Deities, who being feat- 
 ed in the Stars as an Inftrument for the Difc 
 pofition of Inferiors, &c. As for what is laid 
 more concerning their Afirology , I refer the 
 Reader to the Author. 
 
 As for the v£ygj>tians Divinations, and their 
 Origine, and the Nature of their Oracles, they 
 thought, that befide the Celeftial Gods, there 
 were certain middle Natures,whieh they call'd 
 Angels , Damons , Gently or Terrtfirial Gods, to 
 which they afcribed the rife and fall of their 
 Oracles , and fo , that the Oracle* lafted fo 
 long., as the faid Genii continued in the Statues, 
 which 'delivered Oracles, and that they ceas'd, 
 when the Statues were deferted by the Genii or 
 Damons. Now they affirmed thefe Genii to In- 
 habit the Region betwixt the Heavens and 
 the Earth, and to confift of Herbs, Stones, Spi-^ 
 ces, and other Terreftrial Matters, contain-' 
 ing a natural Power of a Divinity in them ; 
 3nd that as living near us , they were joyned 
 to us .by a friendly Alliance j and they thought 
 them to be affe&ed with a lingular Love to- 
 wards Mankind , according as their Nature 
 bears ; predi&ing future things by Oracles, 
 and taking care of other things belonging to 
 u*, Wherefore they entred Statues rightly pre- 
 pared 
 
or Familiar Spirits]' 
 
 pared by Men, and gave Anfwcrs from them 
 to thole that confiil: ! flayed in 
 
 them many Years , by fo much the more wil- 
 lingly, by how much the i ide 
 of Matters more ag | by 
 how much the more skilful they w'jre to d 
 tain them by Sacrifice-, Hvmns, Pik^er*, and 
 Harmonics with which only AUr of 
 them, they are delighted. And Trijfhieff/l 
 in his VjmanJcr fays, their Artceftors had not 
 a perfeft Knowledge of the celeftial Deity, 
 for God being known, they had not cared for 
 terreftrial Gods , but as being uncertain of 
 him, greatly flraying from the Divine Religi- 
 on , they excogitated an Art whereby they 
 might make Gods , ere&ing Statues ; and as 
 they could not create Souls for therrt , they 
 called the Souls of Angels or Damons into 
 them, which came upon calling, both becaufe 
 the Power of thefe Men was great , and be- 
 caufe Angels and Damons have \o great an Alli- 
 ance with Men j that they are drawn by a 
 natural Obfequioufnefs to them. 
 
 But to return to the Oracles, they were the 
 Root and Foundation of all Divinations and 
 Superftition ; nor did the Devil always give 
 Anfw r ers with a fenfible Voice, but difcovered 
 what he pleafed by certain Signs. Hence firft 
 arofe the various kinds of Rites and Ceremo- 
 nies, with which , as it were with previous 
 Difpofitions , they were wont to purge the 
 Mind , that it might become confeious of fu- 
 ture things j then turning themlelves to vain 
 obfervances, they took all the Ludibria of ob- 
 • vious things for Auguries. But let us explain 
 • them in particular. I find that, in a manner, 
 in all rhe Prefectures of *s£gypt> there was an 
 Bb i Oracle^ 
 
J72 An Account of Genii, 
 
 Oracle, from which Confulters received Arv* 
 fwers concerning various Events j not that e- 
 very particular Oracle anfwered concerning 
 every thing propofed to them, but only con- 
 cerning things agreeing to their Natttre : 
 Thus the Oracle of Serapis, about things that 
 concerned Agriculture j of Anubu, of things 
 relating to Sciences $ of Horw, about things 
 concerning the good of the Body and Soul ; 
 of Ifisy about things concerning NHus, or Ferti- 
 lity ; but the Oracle of Ammon, as being the 
 inoft Famous of all , gave Anfwers concern- 
 ing all things propofed. So in Innumerable 
 other Places Oracles were fetf up, all which 
 gave Anfwers in obfeure Places , obfeft'd by 
 evil Spirits, by a Voice , Dreams, a Gefture^ 
 and a Nod of the Statues, by a found , a ring*. 
 ing, or other Signs j and they were given ei- 
 ther by the Damon himfelf, or by Tythonijts^ 
 by Priefts infpir'd with a Fate-telling Spirit, 
 which from Caves , and obfeure deep Vaults, 
 with an horrible found and noife, rufh'd out 
 on the Enthufiafts , in the likeitefs of Fire, 
 with which being wholly furrounded, and dri- 
 ven into a fury , they uttered thofe things 
 which the Damen fuggefted to them , with a 
 Palpitation of all their Limbs, their Eyes 
 turnd upwards , and their Mouths- diftorted. 
 After this manner Satan the Architect of Su- 
 perftitions , infinuating himfelf by ftealth into 
 the Minds of Men by Idolatry, made it his 
 Bufinefs to inculcate to them, devoted Ser- 
 vices of Rites and Ceremonies, by which 
 they fhould Worfhip his Commentitious Gods 
 tinder a pretext of Piety and Vertue, that un- 
 der thefe Colours he might involve and pol- 
 lute them in all kinds of Impiety and Wicked- 
 
 nefs* 
 
or Familiar Spirits. 37 $ 
 
 fiefs, and derive to himfclf the Honour due to 
 Gcw. 
 
 And as there was nothing fo obvious to 
 our Senfes, wftich the Damon did not affiime, 
 as certain Signs, to (hew his Will, and nilling 
 to thofe that confuked him j hence manifold 
 kinds of Dmnatory Magick arofe, hence ilfu- 
 ed the Spawn of all kinds of portentous Sor- 
 ceries, and Divinations, &c So far Kircher. 
 
 Now , laying this before us , I muft fay, 
 That notwithftanding all Dr. Van Dale has 
 writ concerning Oracles, as being wholly con- 
 trived by the Impoftures of Men, I muft whol- 
 ly aflent to what Kirckcr has here fet forth con- 
 cerning diem ; and this , not only becaufe 
 Kircher, and others, have fo deliver'd it to us, 
 but chiefly, becaufe , even at this Day, there 
 are Perfons , who upon cafting themfelves in-, 
 to a Trance j and otherwife , can , and do 
 predict future things , reveal things hidden, 
 and tell of things done in Places very remote, 
 like to what was done by the Oracles, as I 
 have fet forth in this Work , which muft be 
 afcribed to the Agency of evil Spirits , as I 
 fhall (hew beneath. 
 
 Indeed that many things in the ^Egyptian O- 
 racltsy were done by the Impoftures of their 
 Priefts ; it's what Kircher freely owns in the 
 Third Tome of his faid Oedipus ? p. 46. where 
 tie writes as follows. 
 
 We have fhewn in feveral Parts of this Work, 
 that Damons did not only fpeak from various 
 Statues, a$ from certain Oracles, but that ev'n 
 Priefts themfelves , to keep the People in a 
 greater cult and veneration towards theGojs, 
 jmpos'd on their Simplicity by thier Craft; and 
 £he ufe of thck forking Statues was fo frequent 
 Bb 3 jfl 
 
974 An Account of Genii, 
 
 in zsggypt, that there was fcarce a Prefe&ure 
 Without them; and fo that the chief end of 
 the Priefts feems to have confifted in this^ to 
 draw Damons by Magical Adjurations, and va- 
 rious Incantations into Statues, firft confecra- 
 ted by due Rights , in the Adyta, and being 
 drawn to confult them concerning various 
 Demands. And becaufe the Damons did not 
 always give Anfwers agreeing to Truth, but 
 wholly fool'd thofe that confulted them many 
 ways., hence the Priefts performing the Office 
 of a Dscmon y %nd applying themfelves to Fraud, 
 made Statues with fuch an Artifice , that by 
 occult Pipes convey'd to the Head of the Sta- 
 tues, they mutter'd Voices, as it were of the 
 Gods, and what Anfwers they pleas'd, to im- 
 pofe on the Superftirious People ; who being 
 deluded by this impious Cheat of the Priefts, 
 were more and more animated to make Ob- 
 lations, and offer Gifts, due, as they thought, 
 to the Gods, but, in Truth, to thofe deceitful 
 Pjrieftsj who thought they had done fome 
 great thing, if what was done by the Craft of 
 a fraudulent Wit, obtain d in the Minds of the 
 fimple People, the Opinion of a Divine Work 
 of the Gods, and of a Miracle. So far Kircher. 
 But to conclude from this with Dr. Van Dale y 
 that all that pafs'd in the Oracles of the Anci- 
 ents, was done by Humane Contrivance, with- 
 out any Agency of evil Spirits, is what I can 
 no way alfent to, for the Reafon above giv'n. 
 To return to Dr. Bekker, As to what he 
 fays, That the Knowledge of the moft fubtle 
 Parades of flatter, and 'pf the Extept of 
 their Motion may ftiew us , that all that is, 
 commonly r fcrib'd to Magick , and the Ope- 
 rations of the Devil , may be Natural , and 
 
 that 
 
Or Familiar Spititt. 375 
 
 that all Apparitions and Phanr Q 
 «nmonly afcri 
 
 os'd h\ the Aition ot~ the 
 
 Atonic I 1 nctlur the 
 
 AAaon of thole fubde r • ; la 
 
 cxerc ic lclf to an intelle<ffa*al and voluntary 
 Agencj p tor this is the tnu acr 
 
 ftion) and not to tell us, that feemingiy occult 
 ipathies and Antipathies, and the like, may 
 
 (olv'd that way j which we own maybe 
 true I think 1 have (utficiently (hewn in 
 
 this Bookj in the 1 5 of 
 
 Mens prcception of Spirits , that the Actions 
 I there afcribe to Spirits have refulted from in- 
 tellectual and voluntary Agents. If he fhould 
 lav, the Actions of fuch fubtlc Particles could 
 arile to fuch Agency ; I think I have fairly 
 ftiewn before from Mr. Lock , and Monfieur 
 It Ctercj that the Notions of Mart er, and of an 
 intellectual and voluntary Agent, are clearly 
 diftinct, and incommunicable to each other. 
 
 Again, As for his railing the Action of the 
 Particles of Matter to this pirch, this would 
 equally take away the Operations of good 
 Spirits, as well as evil, whereas he allows the 
 former ; So that I think he had been more 
 confonant to his Principles, in fetting up for 
 Sadducifru or Epicurifm, denying both good 
 and evil Spirits, than to take up with this half- 
 fpiritcd Opinion , which I know not whether 
 any Man has ever held but himleif. 
 
 indeed we may allow what Dr. B vs, 
 
 That good"* Angels may fometimes Punifh 
 Men by God's Appointment , as well as pro- 
 tect and defen 1 them ; bu: we fay there have 
 n frequent manifeftations of wicked Fa<5ts 3 
 ipiri$j and fuch as could no way 
 Bb 4 cou- 
 
\?6 An Account of Genii, 
 
 confift with the Nature of good Angels, there-> 
 fore there muft be allowed of both Kinds j 
 unlefs the Dothrs fubtle Particles fhall folve 
 Chap. 6. a ^' And w hereas in his Second Volume, he fays, 
 &S* $.' The Facts afcribed to Spirits, are perhaps fuch 
 as a Man's Spirit can do, as when a Man pof- 
 ft fs'd with a pretended evil Spirit , fpe^ks 
 itrange Languages, which he had never Lear- 
 ned before : this he fays may be folv'd, if we 
 embrace the Opinion of Juftin, viz,, that the 
 Souls of the Dead can enter into the Bodies of 
 the Living ; for then he fays, Why may it not 
 be, that the Soul of a Man, skilled in many 
 Languages, is that which after the Death of 
 its Body, fpeaks by the means of that which 
 is yet alive , thofe fame Languages he had 
 learned Living ? But, he fays , He is not of 
 this Opinion, though this may fuffice to con- 
 vince thofe by what they fay themfelves, that 
 Confound one thing with another,in believing 
 this of the Soul , and that there are Angels 
 for the fame Reafon, which Experience 
 proves not that there are, or that they exift* 
 
 ]Sow, as to this, fince the Doctor did not 
 hold the Opinion of Jufiin , nor deny that 
 flrange Languages had been fpoken by Igno- 
 rant Perfons j he might have done well to 
 have explain'd how that could be done without 
 the Agency cf Spirits j and as for his charg- 
 ing thofe with an inconftftency that hold this 
 Opinion, and with all the Agency of Spirits, 
 is it that becaufe fome particular Perfon has 
 fet up fuch an Hypothecs for folving that 
 Fa<5t, there muft be no Spirits ? So we know 
 that Msrc*s Marci ( who generally takes upon 
 him to folve all Vbanomen ? without God , An- 
 gelj or Devil) has fet up another Hypothecs 
 
 (9? 
 
or Familiar Spirits ^yy 
 
 for folving the faid Fad: , he fuppofcs, that 
 Ideas are convey \1 into all Perfons , with the 
 
 linal Principles , derived from Parents and 
 Anceftorsj and chat when thefe Ideas, upon 
 certain critical Junctures , come to an Evo- 
 lution, a Man may com < my of thofe 
 Languages, which any of his Anceitors were 
 skilled in : But what if Men fet up fuchHypo- 
 thefis^the Queftion will ftill be whether thefe 
 Hypothecs are more cogent upon our under- 
 ftandingfor their Admittance , than that of 
 Spirits , or whether our Realbn acquiefces 
 more eafily in them ? 
 
 And I think, I may here juftly charge thefe Ap*l. 2, 
 Men, as Juftin Martyr does others, in a like 
 Cafe, faying , Some oppofe to us Marcion, 
 who even now teaches Men to deny God, the 
 Maker of all things in Heaven and Earth, and 
 Chrift his Son predi&ed by the Prophets, and 
 introduces another God befide the Maker of 
 all things, and alfo another Son $ by whofe 
 Authority many being fway'd, they deride us f 
 as though he were the only Man that knew 
 Truth ; and as they have no Demonstration 
 of thofe things they fay, without all Reafon, 
 being feized as Lambs by a Wolf, they become 
 the foul prey of Mens Dogmas, and of Devils. 
 
 Tandltms , in his Anfwer to a Queftion pro- 
 pos'd concerning the Divination, and other 
 wonderful Effe&s of Melancholick Perfons, 
 firft tells us, that thofe Melancholick Fads or 
 Energies may be reduc'd to two kinds ; or»p 
 is, of thofe who are faid to have fpoken Lan- 
 guages of which, while they were themfelves j 
 they were wholly Ignorant, or to have fhewn 
 an underftanding of hofe Arts , which they 
 never acquired to thcmfelves by Learning* ,- the 
 
 other 
 
17% An Account of Genii, 
 
 other is, of thofe who are faid to have had a 
 certain Power and Faculty of difcovering oc- 
 cult things, of commemorating pad things 
 that were unknown to them., and of predict- 
 ing future Events., whofe Truth experience it 
 felf, at length, has fhewn to be fo. To the firft 
 kind belongs that ruftick mentioned by Guai- 
 nerim 3 who always , the Moon being com- 
 buft, made Verf_s, and the combuftion being 
 pafs d about two Days , till (he came to ano- 
 ther combuftion, could not fpeak a word of 
 Latin $ and this Man had never Learned Let- 
 ters. And here that Saylers Boy has place, who, 
 as Forefius tells, having received a Blow on his 
 Head, as he pafs'd a Bridge , in his Delirium^ 
 always made Syllogifrns in the German Tongue^ 
 and thn excellently • and that afterwards be- 
 ing cur'd he knew not how to do it. 
 
 Of the latter kind we have Rhafis aWitnefs, 
 among the Arabians ; and Alexander, who was 
 in no mean rank among the Ancient Phyfici- 
 ans, and among thefe Perfons, he thinks we 
 may not unfitly place, Exftaticks. 
 
 Now, he fays, There is a very great Dif- 
 fention among Authors, in afligning the Caufes 
 of thefe ftupendious Actions of Perfons feized 
 with a Melancholy Diftemper/ome laborioufly 
 inquire into the natural Caufes of them, others 
 afcend to Supernatural ; as for thofe who ac- 
 quiefce in natural Caufes, he finds two Se&s of 
 them. The firft is of Aft rologers, Scribing all the 
 Works of MelancholickPerfons to the Influences 
 of the Stars, as Quainerim does, building on cer- 
 tain Tlatcnick and Aftrological Principles, he fays, 
 That the Soul before it's infus'd into the Body, 
 contains the Knowledge of ail things in it felf, 
 but ta.it it's hi a manner aboiiflfd , by the U- 
 
 nion 
 
or FitrmUar Spirits. 37J? 
 
 nion with i ! Fetters it's 
 
 nor can ic 
 by 
 • imprci *iic Riai* ich 
 
 ! his i\ai.\ ity at the 'me the 
 
 Soul svasinfufed int Jlhave 
 
 the force pf this innpreffion to be uat 
 
 it may endow the Soul with a 1 >t pro- 
 
 ducing fuch Actions 3 as the Star is wont to 
 produce elk who re ; fo that it may make a 
 well Man iick, and a fick Man well j alfo 
 caufe Snow and Rain ; but that the Bod^ and 
 corporeal Senfes refill this Impreffion, elpeci- 
 ally as to Knowledges , it being otherwife 
 of efficacy enough in it felf • thefe Senfes 
 therefore being bound , as it happens in Me- 
 lancholick Perfons , and the Star working on 
 the Soul without refiftency, it comes to pafs 
 that the Soul underftands all things without 
 Difcourfe, forefees future things , anfwers 
 concerning Arts, to which it inclines by the 
 force of the influencing Planet. The lecond 
 Se& is of natural Philofophers , who feeing 
 that the Minds of Men are varioufly afFeded 
 with the Melancholick Humour, and that moft 
 that have excelled others in Underftanding, 
 or in Learning Arts, or in Adminiftration of 
 Government, or in performing other things, 
 were naturally Melancholick , they ftiick not 
 to afcribe fo great force to it j for as there are 
 many found, who are naturally enclined to 
 divers Arts, fo Melancholy, they fay, is natural- 
 ly inclined to Work wonderful things j and as 
 high fermented Wine, immoderately taken, 
 changes Mens Manners, and Caufes them to 
 differ from themfelves ; fo they contend, that 
 ~ he Melancholick Juice exceeds its conve- 
 nient 
 
l%o An Account of Genii, 
 
 ' aient Meafure in a Perfon , or be rendred 
 more hot, or cold than is fitting , gets a cer- 
 tj jtain fingular force wholly to change theMind, 
 and to nir up wonderful Motion^ in it. 
 
 Now, Tandkrm , after having ftated thefe 
 Opinions, reje&s them ; for though he does 
 not deny the Power of the Stars, for changing 
 the temperament of the whole Body , and of 
 each of its Parts in particular , and for giving 
 an Inclination either for the Knowledge of 
 Tongues, or for divers Difdplines ; yet this 
 he ftifly denies , that the very Knowledge of 
 Tongues is any way conferred by the Stars^ 
 without teaching , or their ufe without any 
 precedent Knowledge, for certain Reafons he 
 gives ; nor can he acquiefce in their Opinion, 
 who think thefe kinds of Prodigies ought to 
 be afcribed to the property of the Melancho- 
 lick Humour j for though there be a <?ertaiij 
 occult force of the Melancholick Juice , that: 
 it may produce Operations caufing Admirati- 
 on, yet it cannot be fp great as to beget z 
 Knowledge of Languages , and of occult and 
 future things j thefe certainly are owing to 
 a fuperior Caufe , not that while he denies 
 thefe things to have place in the Melancholick 
 Humour , he therefore denies what Arifiotle 
 fays, viz» that Melancholick Perfbns are 
 •uAifojriettj that is have direA Dreams . by 
 which they may have a fore-preception of cer- 
 tain future things ; for there are two kinds of 
 Divination., one natural, common to Men with 
 Brutes, whereby without Difcourfe , by the 
 lble guidance of Nature, fome Animals have 
 a 'fore-fenfe of things > as well for avoiding 
 hurtful things themfelves^ as for admonifliing 
 Men of certain iminent Events ; fo Ants have 
 
 
 
) 
 
 or Familjdr Spirits. 381 
 
 ft natural ; fore-fenfe of theapproachingWinter; 
 from the going away ofSnarrows,manyPhyfid- 
 ans believe we are admonifh'd of an approach- 
 ing Peitilence ; fuch a prefaging faculty is of- 
 ten found in fome Fools, who by Nature have 
 a vitiated Renfon , in whom doubtleft Nature 
 makes a recompence one way for what it takes 
 away in another. So Atircm Mad fays, Thofc pf )l ^ vttm 
 whofe Minds arc employed in Speculations» -which & e ft]par.2« 
 take up the Soul y do not eafily perceive Sympathetic SeS. 4. 
 cal Impnjfions , whence pnfi'ging *nd predittions 
 art wont to be fent to flmple Perjons , rather than 
 to Wife Men ; and that happens much more to brute 
 Animals, than no Men y thofc being prefently filled 
 with the celeftial Image, being void of any of their 
 c-wn. The fame things haply fometimes oc- 
 cur in Melancholick Perfons , efpecially in 
 thofe whom Nature has particularly brought 
 forth foch. The other kind is Artificial, which 
 is grounded on an obfervation of Events, or 
 on certain Signs ; and becaufe itconfifts, fof 
 the greateft part, in a comparing together of 
 I, natural Caules, as well betwixt themfelves, as 
 of the EfFe&, it is alfo called Natural ; though 
 this depends of certain Rules, yet the Inclina- 
 tion 01 Nature which proceeds partly from 
 the temperament and Humours , and partly 
 from a fortunate, and meet pofition of cer- 
 tain Stars, Hold the chief place in it • for w$ 
 fee fome by a peculiar guidance of Nature, 
 being cultivated with an indifferent know- 
 ledge of the Stars , for more truly and readily 
 I to hit out future things from obvious, or little 
 previous Marks 3 than thofe who excel only 
 in Art , being deftitute of the Aids of Na- 
 ture. Nay, iome by this very force of Spi- 
 rit arrive at a full infight in many things, 
 
 which 
 
 1 
 
•382 An Account of Genii^ 
 
 Which Art with Labour would not come to 
 the Knowledge of, or attain with Difficulty. 
 Such a Facility of conjecturing, fmce it hap- 
 pens for the molt part in Perfons inclin d to 
 Melancholy, which happily may be increas'd 
 t>y a fortunate Coneourfe of the Stars, I eafily 
 grant that Melancholick Perfons are not only 
 $v%vovei?*s 9 but likewife that they excel others 
 in the Prediction of future Things. But here 
 we fpeak of another kind of Divination, whed 
 Ignorant Perfons, without Conje&ures and§ 
 Obfervation of Events, bring fecret Thing* 
 to light, Prophefie of thofe future Things 
 which are neither known to themfelves, nor 
 others ; nay, when they come to themfelves, 
 they know not that any fuclt thing was done 
 by theni. Thefe things, he fays, he judges 
 could no way arife from an Humour, efpeci- 
 ally exceeding the Bounds of Nature. 
 
 He concludes therefore, That the Devil is 
 the Author of all thefe things, tho 5 not alone, 
 but join d with the Melancholick Humour, 
 which he exagitates at his pleafure, and eaufeS 
 certain Operations, which that Humour had 
 not been able to produce by its own force. 
 
 Since we are upon this Point of Ignorant 
 Peoples fpeaking unknown Languages, I fhall 
 give you one particular Inftance of it, taken 
 from a Letter lent by the late Lord Lauderdale 
 to Mr. Baxter ; which Letter was priiited 
 Anno 1 691. in Mr. Baxters Historical Dlfcourfe of 
 Apparitions and TVitches. He there writes, a- 
 mong other things, as follows : 
 
 c I fhall here tell you of a real PoflTeffion near 
 / the place where I was born. About thirty 
 c Years ago 3 when I was a Boy at School; 
 * there was a poor Woman generally believd 
 
 tef 
 
or Familiar Spirits. 38; 
 
 to be really poflefi'd : She liv'd near the 
 Town of John 
 
 ms y 1 her, n knowa 
 
 by 1 is Works to he a Learn \ and I 
 
 know him to be Honeft Man) was 
 
 periwaded fhc was po I have heard 
 
 him many times fpeak with my rather about 
 it, and both of them concluded it a real Pof- 
 feflion. Mr. Weems vitited her often j and 
 being cenvine'd of the truth of the thing, 
 he, with fome neighbour Minifters, apply'd 
 themfelves to the King s Privy-Council for 
 a Warrant to keep Days of Humiliation for 
 her j but the Bifhops being then in Power, 
 would not allow any Fafts to be kept. I 
 will not trouble you with many Circum- 
 ftances ; one I (hall only tell you, which, I 
 think, will evince a real Poffeflion. Tha 
 report being fpread in the Country, a Knight 
 by the Name of Forbes, who liv'd mxh&Nortk 
 of Scotland, being come to Edtvborough, meet- 
 ing there with a Minifter of the North, and 
 both of them defirous to fee the Woman, the 
 Northern Minifter invited the Knight to my 
 Father's Houfe (which was within ten or 
 twelve Miles of the Woman ) whither they 
 came, and next Morning went to fee the: 
 Woman. They found her a poor Ignorant 
 Creature, and feeing nothing extraordinary^ 
 the Minifter fays in Latin to the Knight, Non- 
 dum (ludivlmus Sfirltum loquentem ; prefently 
 a Voice comes out of the Womans Mouth, 
 Audls Icauentem , audit loejmntem. This put 
 the Minifter into fome amazement (which 
 I think made him not mind his own L 
 he took off his Hat, and i 
 feccatcrls : The Voice prefently, out of the 
 
 Woman's 
 
i 84 4h Account of Genii, 
 
 * Woman's Mouth/aid, Dicpeccatricts, DUpecca» 
 c tricis ' whereupon both of them came out of 
 c the Houfe fully fatisfiedj took Horfe im- 
 
 * mediately,and returned to my Father's Houfe, 
 '. * at Tbirkftane Cafile in Lauderdale, where they 
 
 * related this Paffage. This I do exa&ly re- 
 
 * member. Many more Particulars might be 
 
 * cot in that Country, but this Latin Criticifm, 
 ' in a moft Illiterate Ignorant Woman, where 
 4 there was no pretence to difpoffeffing, is Evi- 
 
 * dence enough, I think. So far the Lord 
 fcatiderdak* '' t 
 
 This leads us to connder another Alfertidn 
 of Dr. Bekker's, where he fays, that all the 
 Poifeffions mention'd in the Scriptures, were 
 but incurable Difeafes that tormented Men; 
 the Devil having nothing to do in them, and 
 of which Chrift curd many Perfons by his 
 
 As to ttisGuiielmui ^errfjPhyficianof Toloufe, 
 Printed a Book there, ^»».162;. concerning 
 the Difeafes and DifeaYd cur'd by Chrift. In 
 the third Part of this Book, he enquires, how 
 the Devil becomes the external Caufe of many 
 
 Difeafes. ■■ , ,, ■ • , 
 
 He there tells us, that thofe Perfons whom 
 Chrift cur'd, were fuch as the Interpreters of 
 the Scriptures call Ewrgumens, or fuch as were 
 poffeft with an Evil Spirit, concerning whom 
 it's a Crime to doubt : Nay, he fays, thofe 
 ftrive and contend againft all Truth , Faith, 
 Experience, and the Authority of moil Wife 
 and Pious Men, who obftinately deny thofe 
 Enertumens, and Perfons obfeft and poffeit with 
 the Devil ; and fet nought by^ of the vexatious 
 Power the Devil has in moving natural Cau- 
 fes, and if the obfeft do any thing exceffivelj 
 
or Familiar Spirits. 385 
 
 violent or ftupendious, belie be. an i 
 
 fcribe it to Melancholy , 
 in the Brain, or the whole 1 
 bring it (o to pals, that by underftandiiij , 
 undcrftand nothing, who c 
 er of Demons, accufc all ancient Writers, ;in.l 
 all the Fathers of the Chriftlan Church, 
 Negligence he fhould rather chcofe to imi- 
 tate, than the unaccountable Diligence of 
 thofe Men. 
 
 To diftinguifh Perfons poflcfl, from thofc 
 infefted with a melancholick Knthufiafm, he 
 fays, the learned Phyfician wo 
 
 Signs, which are moft certain Marks of a de- 
 moniacal feizure. Firft, if a Ruftick or Idcot 
 fpeaks Greek or Latin: Secondly, if he p 
 diets future Things. Now it is not to bs 
 doubted, but thefe things have been often ob- 
 ferv'd in melancholick Perfons by L- 
 nius and others. Riohmus brings Reaibns for^nU^ 
 it, and an Inftance in Vbihretus of Sp:Ltt; 3 fer ? l ' 
 who being infefted with Worms, fell into a ( 
 new kind of Madnefs- fo that in his Difeafe, 
 he fpake very well the German Twgue. J 
 in his ScrHtininm iHgtniorum, tells us of a Wo- 
 man feiz'd with a Frenzy in a great Fever, 
 who fpake Latin, arid predicted many things 
 as a Prophet. She predicted to 
 who let her Bloody that he would die wit; 
 a Month, and that his Wife would after Marry 
 a Neighbour Smith, which fell out according-^ 
 ly. Pfellus alfo tells us of a Woman who being 
 ill after Child-bearing, fpake in the Armenia* 
 Tongue with a certain Armenian Vhyfician, tho' 
 (he had never feen an Armenian before, and 
 knew nothing but her Chamber and DiftafFe. 
 
 Cc Ha 
 
 to* . 
 
386 An Account of Genii, 
 
 He thinks every Man knows it to be a great 
 and difficult Task to diftinguifh melancholick 
 Perfons from fuch as are poflfeft : No Man as 
 far as he knows, having as yet, given us true 
 Marks of it. He fays, therefore, that a Maa 
 muft infpecft the Nature, Manners, Humours, 
 and Difpofition of the Difeas'd. What he does 
 befide the ufual Nature of the Difeafe, and of 
 the Nature of its Symptoms ; as to cry out 
 violently, to be vehemently agitated and tor- 
 turd, to contract, wreft, or extend his Limbs 
 without a manifeft Convalfion, to be Delirious 
 without a Frenzy ,to fpeak prodigious Things, 
 and ufe an unufual Tongue. In ftiort, to do 
 or fiiffer thofe things which are very unufual 
 in Difeafes. 
 
 Thefe ( things being difcover'd, as far as a 
 Phyfician may, he mull explain how the De- 
 vil becomes the caufe of Difeafes, how he ads 
 with natural Caufes, entangles the Body in 
 Diftempers, ftirs up Symptoms with fuch B» 
 normity, that it may be juftly doubted whe- 
 ther it be a monftrous Difeafe, or a fevere 
 Damon. And he concludes with the unani^ 
 mous Affercion of Divines and Phyficians, 
 that it's done by the Devil's managing of the 
 Humours at his Pleafure in thofe that are left 
 to him, whereby he can caufe an Epilepfie, 
 Palfie, and the like Difeafes, as alfo Blindneft^ 
 Deafnefs, &c. 
 
 IF any one wonders why he awakens and 
 ftirs up Fits of Difeafes according to the 
 Motion and Quarters of the Moon, he fays, 
 it's becaufe at that time the Humours being 
 - .encreas'd by the Motion and Influence of 
 ehe Moon, are more conveniently agitated. 
 
 And 
 
tr Familiar Spirits. ^ g^ 
 
 And in his StbCb.of his fa id Third ?m y treat- 
 ing, concerning the Differ^ 
 from a divine Exfi I that which pro- 
 
 ceeds from the Devil, lie fays, a divine / 
 
 /,///* is a facred nipt of the Mind, in which 
 God, by a Condefcent prefents himfeli 
 humane Creature, not by the means 
 Difeafe , or other preternatural morbifi 
 Caufe ; the Do&rine of Divir tg J that 
 
 God infinuates himfelf into our Minds by a 
 Rapt, and then fhews us by a divine Repre- 
 fentation thofc Things he pleafes we fhall fee. 
 Therefore it is really God who forcibly draws 
 Man to him by an Exjhjic, no natural Caufe, 
 nor the Mind fpontaneoufly mov'd j for as 
 the Sun is not feen without the Sun, fo nei- 
 ther can God be known without God. 
 
 If you had feen the Prophets, or others 
 rapt in Exftacies, you would have been apt to 
 fay they were fallen into anApople&ick or Epi- 
 leptick Seifure, for they remaind immovable ; 
 their Eyes open, and fixt towards Heav'n; 
 their Faces pale, either Handing upright, or 
 being on their Knees ; till being filfd with ths 
 light of Celeftial Vifions , and faturated with 
 a feaft of holy Thoughts, they return d to 
 themfelves. But it's eafie to diftinguiffi theft 
 from Epileptical Perfons, and we fhall fhew 
 that extatical Perfons, and fuch as are rapt by 
 a D*n7cn y are not Epileptical. 
 
 Chriflian Divines and Phyficians, agree thaf 
 Damons ftir up Raptures and Exftafiesin Men. 
 binding or looting the exterior Senfes, and 
 that, either flopping the Pores of the Brain, 
 that the Spirits do not pafs forth, as it's don? 
 naturally by Sleep, or by recalling the fenfn 
 tive Spirits from the outward Senfes to the in- 
 
^88 An Account of Genii, 
 
 ward Organs, which he there retains j fo ther 
 Devil renders Women Witches exftatical and 
 Magicians, who while they lie faft afleep in 
 one place, being deceiv'd, they think they 
 have been in various places, ana done many 
 things. 
 
 That thefe Exftafies are not Epileptick Sei- 
 fures, it appears from Bodin in his Theatre of 
 univerfal Nature , where lie fays, That thofe 
 that are rapt by the Devil, feel neither Stripes,. 
 nor Cuttings,nor no wrefting of their Limbs, 
 nor burning Torches, nor the burning of a 
 red hot Iron. Nay, nor is the beat of the 
 Pulfe, nor the Motion of the Heart perceiv'd 
 in them, but afterwards returning to them- 
 felves, they feel moft bitter Pains of the 
 Wounds receiv'd, and tell of things that were 
 done at 600 Miles diftance, and affirm them- 
 ielves to have feen them done. So far 
 Bodin. 
 
 An Exftafie therefore is an Abolifhment of 
 Senfe and Motion, and not a Depravation of 
 it, as in an Epileptick Seifure ; for Perfons in 
 an Exfiajit lie whoiiy immoveable, in an Epi- 
 leptick Fit they sire moft violently agitated. 
 And, as Bvdln fays-, Demoniacal Exftattcks 
 breath forth an horrid ftink : Epileptick^foam 
 at the Mouth, and their Seed and Excrements 
 pafs from them thro' a violent Agitation of 
 the Mulcles ; and infinite Evils which De- 
 moniacks commit in their Raptures, fhew th&t 
 they were not agitated with a Convulfion, but 
 gave themfelves too much to the Devils Cove- 
 nants. Nor need I fay much concerning the 
 difference betwixt a Madnefs y 2l Syncope, and a 
 Stupor caus'd by narcotick Medicines, and an 
 Exfiajie. For as Bodin rightly argues, a Mad 
 
 Mai* 
 
or familiar Spirits. 389 
 
 Man is always agitated without ceafing, and 
 a -Man rapt ill an Exjtsfie lies immoveable, 
 deftitute of all Senle and Morion of all his 
 Pans, and rather like a \l:m lLi/ d with an 
 Apoplexv. A Syncope is a fudden failing of 
 all the Strength; and foon ends in Death, or a 
 Recover}'; an Ex lafie lafts a long time without 
 the lofs of a Man's Strength- A Stupor caus'd 
 by narcotick Medicines, takes away Senfe, not 
 Motion, for otherwife Motion being abo- 
 lifh'd together with Senfe, Death would be 
 at Hand, therefore a Stupor is not Exfiafie. So 
 far Dr. Ader. 
 
 To this I may add, what Sennertus writes of In ft- meJo 
 the Demoniacal Sopor of Witches, who think '' 2 ' 2 ^' 
 they are carried through the Air, Dance, Feaft, 
 have Copulation with the Devil, and do other 
 things in their fleep, and afterwards believe 
 the fame things waking. Now, he fays, whe- 
 ther they are really fo carried in the Air, 
 &c. or being in a profound fleep, only dream 
 they are fo carried, and perfift in that O- 
 pinion after they are awake, thefe Fads or 
 Dreams cannot be natural, for it cannot be 
 that there fhould be fo gre^t an Agreement in 
 Dreams of Perfons, differing in Place, Tem- 
 perament, Age, Sex, and Studies ; that in one 
 Night, and at the fame Hour they fhould 
 Dream of one fuch Meeting, and fhould clear- 
 ly agree of the Place, Number and Quality 
 of the Perfons, and the like Circumftancc^. 
 But fuch Dream$ are fuggefted from a fupo 
 natural Caufe, v%x^ from the Devil to his 
 Confederates, God permitting it. Whence 
 alfo to thole Witches ferioufly converted, ani 
 refufmg to be longer prefenc atthofe Meetings,. 
 fuch Dreams no longer happen • which is a 
 
 C c 3 Mark 
 
*§o An Account of Genii, 
 
 Mark that they proceeded not before from & 
 natural Caufe. 
 
 Schottusy in his Book De Mirabilihus Energu- 
 Hfhtotuniy gives us fome figns for knowing Da~ 
 wcnitchy and firft he fays, A revealing of oc- 
 cult things, which furpafs the natural Know- 
 ledge of the Revealers, is a probable fign of a 
 PoiTeffion, unlefs we may rationally prefume 
 it to be from God, or a good Angel : And this^ 
 becaufe, fince that revealing muft neceifarily 
 be fuggefted from fome Mind or Spirit, and 
 it is not from the private Spirit of the Man, 
 fince it furpaffes his natural Knowledge, nor 
 from God, or a good Spirit, as it's prudently 
 fuppos'd ; of neceffity it mull proceed from 
 an Evil Spirit. He fays, it's a probable fign, 
 nor certain, fince that revealing may be caus'd 
 by Damons not poffefling a Perfon, as it ap- 
 pears by many Hiftorfes. But if there are o- 
 ther ilgns it's a Prefumption that the revealing 
 in the faid Circumftances, is from a Demo- 
 niacal PoiTeffion. 
 
 Secondly , He fays, a Skill in, and fpeaking 
 of unknown Tongues which the Speaker ne- 
 ver learnt 3 is alfo a probable Sign of a Pof- 
 feffion, if it may not otherwife be rationally 
 preflim'd that it is from God or a good Angel, 
 becaufe it cannot naturally be, that a Perfon 
 ignorant of a Tongue, mould fpeak it, fince 
 we learn not foreign Tongues but with great 
 Labour. The fame is to be underftood of the 
 Knowledge of Reading, Writing, Singing, and 
 pf.'the Knowledge of other Sciences, if a Per- 
 fon had never learnt them. Levinm Ltmnim 
 therefore lies under aMiftake,where he tells us, 
 that melancholick Perfons, and fuch as are in 
 • . frenzie, thro 5 a fervent ebullition of the Hu- 
 mours 
 
br Familiar Spirit*. 391 
 
 mours, and a vehement agi ration of th 
 rits, ma; wuious Lanj Ire 
 
 ttus the 
 
 fets forth many other Signs of D*mmiacks 3 
 tho' not fo certain as die former : and he fets 
 forth alfo the Signs giv'n by Voctims and others 
 pf them, for which I refer you to his Hook. 
 
 This, I think, is enough in anfwer to Dr. 
 her's Algernon, that the Devil has nothing 
 to do in Difeafes. 
 
 As for the Cavils of many Writers againft 
 the poflibllity of a covenanting Witch, I am 
 throughly convincd,that if an Apparition pre- 
 fects itfelf to any Perfon, as many have to 
 my felf; if that Perfon be fallen from God, 
 and funk into defpair, thro' the Miferies of 
 human Life, having not that Chriftian Ar- 
 mour on which St. Paul fpeaks of, he may 
 make a Covenant with him, as well as with a 
 Man, and, if they fay there can be no Cove- 
 nant with a Spirit, how comes it that there 
 has has been a Covenant betwixt God and 
 Man? 
 
 There is one Point of Dr. Bekkers Do&rine, 
 which remains to be anfwerd, where he fays, 
 if we think to fright People with Spectres, to 
 teach them fo much the more to love God, it's 
 a miferable thing in Chriftianity, that People 
 muft be brought to God by a fervile Fear, in- 
 ftead of Lore. 
 
 Now this feems not to me fo extraordinary 
 a Leffon in Divinity, for, as we know the 
 Love of God to be the confumm.ition of Wit 
 dom, fo the Fear of God U ginning of 
 
 it; and I think a fervile Fear ftill neceflary to 
 the generality of Mankind ; for Parents have 
 Rods to? their Children, Millers for their 
 C c 4 Sch 
 
jc?! An Account of Genii, 
 
 Scholar*, Princes for their Subjects ; and tho* 
 all thrqe would perfuade thofe under them to 
 do what they are enjoyn'd for Love, yet fuch 
 generally is therelu&ancy of humane Nature, 
 from clcing what is enjoyn'd it,thro' an exorbi- 
 tancy of our Paffiens, that till thefe are broken 
 by a Cnriftian or Philofophical Training, or 
 we are come to a clearness of Judgment, by 
 a long Practice and Experience in the Affairs 
 of humane Life, Love alone will not do ; and 
 the fervile Fear of thofe Rods mull be upheld •> 
 2nd the Scriptures teach us that we muft be 
 content with the Bond Woman for a while, 
 till we may deferve to Marry the Free Wo- 
 man, 
 
 Thus, I think, I have fufficiently anfwer'd 
 what has been Hated from Dr. Bekker. But 
 there is cne thing remains for me to take no- 
 tice of in him. In his fourth Volume he has 
 taken upon him to examine the Proofs that 
 are brought from Experience for theExiftence 
 and Operations of Damons, and to refute them. 
 I have intimated before how groundlefly he 
 has there reje&ed the Demons of Tthvorth and 
 Mafcon ; and here I fhall obferve how he re- 
 jects what is {aid of the Piper at Hamelim He 
 tells us,thathis Matter Scbookius ,hzs refuted that 
 Story in his little Book in Latin, Entituled, 
 &$uia Hamiknjn ? 6F wjipfe Reafons he leaves 
 the Reader to judge, 'and adds many Sug- 
 £,eftions of his own againfl it. 
 Part. 4. New, Frcn?m annus, in his third Book of Magi- 
 sec. t.c. 7; cz i EJcinatiov, lifter having given us the Rela- 
 Depr4 er - don of this %iper f as it's let down by Kircher, 
 D$m,c.t,6. rn(J Schottus . an <j after having told us, that 
 Wlerm fays, This .Story is entred in the pub- 
 lick Records of the Town , and Painted in 
 
 the' 
 
or Familiar Spirits. ? p } 
 
 theChurch Windows, of which himfelf was an 
 Witncfs , and that the Magiftrate there 
 was wont to the publick »m the 
 
 If Car of the goil Children, to- 
 
 gether v. ith the Year of Chrift; and that its 
 ohL wax to this Day in Mark of the 
 
 the Sound of a Timbrel is never ad- 
 mit: that Street, by which the Boys 
 went forth, if any Bride hap'ly be led forth 
 waybill fhebe gone forth; nor is dancing 
 p Knitted there. I lay, after having fet forth 
 this, he lavs, That Martin Scbockm ftrongly 
 endeavoured in a peculiar little Book, to rank 
 this ftory among fabulous Relations, but Tbto. 
 Kircbmeierus egregioufly fhammed all his effort, 
 in a peculiar Difputation at IVitteberg > Anno 
 1671. 
 
 Now, Dr. Bekker, has not been fo Candid 
 as to take notice of this in Fromyncinnus , as he 
 ought to have done \ he having read Frowman^ 
 nus, as it appears by his quoting him ^ in his 
 ^rh Volume^ c. 2. 
 
 I could add much more againft T)r.Bekier 3 
 but this fhall fuffice at prefent. 
 
 And now, before I make an end , in re- 
 gard that in the front of my Book, I have pro- 
 mis'd fome Account of my particular Expe- 
 rience as to a ienfible Perception of Spirits, 
 perhaps it may be expected from me, that I 
 -fhoulc let forth flme more particulars, than I 
 ll^:ve yet done concerning it. As to this, I 
 frail only fay, that in regard I do not urge my 
 own Experience, as Argumentative, for prov- 
 ing the exiilencv of Spirits , and their 
 Operations, I think it may he looked upon as 
 3 thing of more Guqofity than Ufe to enlarge 
 i;pon it 3 though I fhall add the following 
 gtoit. J 
 
394 An Account of Genii,' 
 
 I declare then, with all the Sincerity of i 
 Chriftian, that it never fo much as entred in- 
 to my Thoughts to ufe any practice for raiting, 
 or calling Spirits , as fome Men have done ; 
 and tha: when they came , it was altogether 
 a furprize to me. At their fir ft coming they 
 did not appear to me, nor come into my 
 Chamber^ but kept at my Chamber Windows, 
 and in a Court adjoyning to one of my Cham- 
 ber Windows, and in a Garden adjoyning to 
 another Window. They called to me , fung, 
 play'd on Mufick , rung Bells , fometimes 
 crowed like Cocks, &c and I have great 
 Reafon to believe thefe to be all good Spirits, 
 for I found nothing in them tending to ill ; 
 their drift in comings as far as I could per- 
 ceive, being only td compofe my Mind, and 
 to bring it to its higheft Purity j they ufed 
 no Threats to me, but the furprize kept al- 
 ways a Terror upon me, and they continued 
 with me about two Months. 
 
 Their fecond coming to me was fome Years 
 after, when at firft there came Five, as I have 
 fet forth in my Fourth Chapter ; and prefent-? 
 ly after there came Hundreds, and I faw fome 
 of them Dance in a Ring in my Garden, ancf 
 Sing , holding Hands round, not facing each 
 other, but their Backs turned 'to the inner 
 part of the Circle, I found thefe of a pro- 
 mifcuous Nature, fome good, and fome bad, 
 as among Men ; for fome of them would 
 now and then Curfe and Swear, and talk 
 ioofely , and others would reprehend them 
 * for it. Yet none of thefe ever perfwaded me 
 to any ill thing j but all would dilfwade me 
 from drinking too freely , and any other ir- 
 regularity $ and if at any time I was upon 
 
 going 
 
Or Fdtmlidr Spirit*. $95 
 
 going to any Neighbouring Town,they would 
 tell mc they would go with me, which I 
 found tl ould there call 
 
 my Curtain, by my Be is they ufually 
 
 did at my Houle, and talk to me. 
 
 Befide thele two great Vifitations, they have 
 Come to me now and then for fome Years, and 
 fomerimes have ftay'd with me a Week, fomc- 
 times two or three Days ; and all along from 
 their firft coming, they have very often fug- 
 gefted things to me in my Dreams, as now 
 and then they do {till. At their firft coming 
 ird no name of any of them mentioned, 
 as I did at their fecond poming. I had a per- 
 ception of them by four of my Senfes, for I 
 {aw them, heard them, and three of them had 
 a dark fmoak coming out of their Mouths, 
 which feemed fomewhat offenfive to theSmell, 
 it being like the fmoak of a Lamp ; and three 
 of them bid me take them by the Hand, which 
 I did, but it yielded to my touch, fo that I 
 could not find any fenfible refiftency in it ; 
 neither could I perceive any coldnefs in them^ 
 as it's faid fome Apparitions have had. I did not 
 ask them many curious Queftions , as I find 
 many Men think I fliould,and,as they fay,they 
 would have done ; but I always kept me on 
 my guard, and ftill required them to be gone, 
 and would not enter into fuch Familiarily 
 with them. Indeed I ask'd them once, what 
 Creatures they were, and they told me, they 
 were an Order of Creatures fuperior to Man- 
 kind, and could Influence our Thoughts, and 
 that their Habitation was in the Air ; I ask'd 
 them alfo feveral things relating to my own . 
 concerns in this World , and I found fome- 
 times both in theif Anfwcrs, and in what 
 
 they 
 
l$6 An Account of Genii, 
 
 they iuggefted in my Dreams , things very 
 furprizing to me. One of them lay down up- 
 on my Bed by me, every Night, for a confi- 
 derable time, and pretended great kindnefs to 
 me, and if fome others at any time would 
 threaten me, th^t Spirit told me , they fhould 
 <lo me no hurt. 
 
 If you ask me, whether I really think thefe 
 Apparitions to be Spirits , or only an efFed of 
 Melancholy,, I can only fay , what St. Paul 
 faid of the Nature of his Rapture, God knows, 
 I know not, but they appear'd to me Real. 
 
 Tandlerus , in his Dijfertation concerning Melan- 
 €holy> tells us , That the afFe& of Melancholy 
 chiefly happens to Perfons from the Fortieth 
 to the Sixtieth Year of their Age, and that it's 
 contracted chiefly in the Summer ^nd Autumn, 
 and comes to an Head in the Spring ; and I 
 muft own that I was above Forty Years of Age, 
 before any thing in this kind happen d to me, 
 but it was about Chrlfimas , that the Appariti- 
 ons came to me, both times. 
 
 As for Melancholy > I know not whether 
 my Temperament may have fome allay of it, 
 but I think, I carry more of a Sanguine. In- 
 deed., there was this, that might help to exalt 
 the other. When they firft came to me, I was 
 juftlipon a recovery from an intermittent Fe- 
 ver, which had held me above twelve Months; 
 and I confefs at that tjme I was unfortunately 
 involved, in an unnatural Suit in Law, with 
 * a too near Relation , which might fomewhat 
 difcempofe my Mind ; and at the Spirits fe- 
 cond coming, that fuit in Law was continued, 
 and I cannot fay, but at that time I might have 
 been fomewhat affe&ed by that faying of the 
 Wifelylan, Vrov. 2j\ Si Ded^s tcvjm > w.litui 
 
 Z . Vldtr 
 
 
cr Familiar Spirit-. 397 
 
 vhhbunt extrane.isy nempe , viftonn , & wktabiUi 
 
 term explains it; but \t\De SpcFI. 
 if fuch am occafion fhould caufe them CO ** u € * 4 " 
 
 D with mc above three Months. 
 I could add many more particulars of what 
 pah ad my iolf, for in- 
 
 deed I kept a Journal of it for fome Years, 
 well for what pafs'd in my Dreams, as other- 
 wife; but I fhall forbear to trouble the Rea- 
 der farther, only adding, that as thefe Vifita- 
 tions of Spirits, gave me an occafion to confi- 
 der how far Humane Reafon could bear, as 
 to a making out of the Exiftence of Spirits, 
 and their Operations , fo I muft declare , I 
 firmly believe, that as the whole vifible World 
 has proceeded from the invifible World, which 
 will hold good even according to the Epicure- 
 an Dodtrine ) fo , that Spirits both good and 
 bad are concern d in the Adminiftration of ir, 
 as Agents fubordinate to the firft Caufe ; and 
 this I adhere to as well by nAfodium of Reafon, 
 as that of Faith, in whicn, I think, we are all 
 bound to acquiefce. And it appears plain e- 
 nough to me, that thofe that will not fo do, 
 will but lofe themfelves in a vertiginous Doxo- 
 mania, and never center, in any lolid Truth. 
 
 A 
 
^8 "Jn Jccomt of Geniii 
 
 A 
 
 POSTSCRIPT. 
 
 HAving ! lately had the Honour to hear a 
 Relation of an Apparition, from the 
 Lord Bifhop of Gloucefter, and it being too 
 late for me to infert it in its proper place > 
 in this Book ; I give it you here, by way of 
 Poftfcript; as follows. 
 
 c Sir Charles Lee, by his firft Lady, had only 
 € one Daughter, of which lhe died in Child- 
 c Birth ; and when (he was Dead, her Sifter, 
 
 * the Lady Everard , defir'd to have the 
 
 * Education of the Child j and lhe was by 
 c her very well Educated, till lhe was Marri- 
 
 * ageable ; and a Match was concluded for 
 
 * her, with Sir V/tlliam Ferkins , but was then 
 c prevented in an extraordinary manner. Up- 
 c on a Thurfday Night, flie, thinking lhe faw a 
 
 * Light in her Chamber, after lhe was in Bed, 
 c knock'd for her Maid , who prefently came 
 ' to her $ and lhe ask'd, why lhe left a Candle 
 c burning in her Chamber ? The Maid laid 
 € lhe left none, and there was none, but what! 
 
 * lhe brought with her at that time. Then lhe 
 r faid it was the Fire ; but that her Maid told 
 
 * her was quite out j and faid, lhe believ'd it 
 c was only a Dream , whereupon lhe laid it 
 c might be fo, and composed her felf again to 
 c fleep; but about two of the Clock lhe was 
 c awaken d again , and few th$ Apparition of 
 
or FatnMat Spirits* 599 
 
 * a little Woman,bctwecn her Curtain and her 
 
 * Pillow , who told her (he w.ii> her Moth, 
 that flic was Hap: I chat bv T\\ Jve of 
 
 lock, that 1 1 fhould be withJ 
 
 whereupon (he knok'd a. her \1 
 
 I tor her Clothes , and vvlun flic ' 
 dxefs'd, went into her Clofet, and came not 
 out again till Nine ; and then brought out 
 with her a Letter fealed to her Father, brought 
 it to her Aunt, the Lady Everard , told her 
 what had happen d, and delir'd, that affoon 
 as fhe was Dead, it might be fent to him; but 
 the Lady thought fhe was fuddenly fall'n 
 Mad ; and thereupon fent prefently away 
 to Chelmsford, for a Phyfician and Surgeon, 
 who both came immediately, but the Phyft- 
 cian could difcern no Indication of what the 
 Lady imagin'd , or of any Indifpofition of 
 her Body, notwithftanding the Lady would 
 needs have her let Blood, which was done ac- 
 cordingly ; and when theYoung Woman had 
 patiently let them do what they would with 
 her fhe defir'd that theChaplain might be cal- 
 led to read Prayers ; and when Prayers were 
 ended, fhe took her Gittar and Vfalm £^£,and 
 fate down upon a Chair without Arms , and 
 play'd and fung fo melodioufly and admi- 
 rably , that her Mufick-Mafter , who \ 
 then there, admired at it; and near the ftroke 
 of Twelve, fhe rofe, and fate her felf down 
 in a great Chair with Arms , and prefently 
 fetching a ftrong Breathing or two, imme- 
 diately Expired > and was 10 fuddenly cold, 
 
 as much wondred at by the Phyfici 
 and Surgeon. She dyed at ti 
 three Miles from ; aul the I 
 
4oo ' An Account of Genii, 
 
 € f er was fent to Sir Charles, at his Houfc u 
 € Warwickshire ; but he was fb afflicted with 
 € the Death of his Daughter > that he came 
 € not till fhe was Buried ,• but when he came, 
 c caus'd her to be taken up, and to be buryed 
 f by her Mother at Edminton 3 as fhe defir'd in 
 c her Letter. This was about the Year i66z 
 € 0x6%. And this Relation the Lord Bifhop 
 of Gloucefter, had from Sir Charles Lee him- 
 felf. 
 
 FINIS.