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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A05303	A treatise of specters or straunge sights, visions and apparitions appearing sensibly vnto men Wherein is delivered, the nature of spirites, angels, and divels: their power and properties: as also of witches, sorcerers, enchanters, and such like. With a table of the contents of the several chapters annexed in the end of the booke. Newly done out of French into English.; Discours des spectres, ou visions et apparitions d'esprits, comme anges, demons, at ames, se monstrans visibles aux hommes. English	Loyer, Pierre le, 1550-1634.; Jones, Zachary.	1605 (1605)	STC 15448; ESTC S108473	230,994	324

Apparitions it will be requisite that we define what a Specter is A Specter or Apparition Definition of a Specter In Latine it is called Spectrū a spectando of seeing is an Imagination of a substance wihout a Bodie the which presenteth it selfe sensibly vnto men against the order and course of nature and maketh them afraid And notwithout great reason do I make the Imagination to be the Genus vnto a Specter because the Imagination according to the iudgemēt of Themistius is no other thing but a motion of the soule which the sense being set in action doth create and engender And forasmuch as the sight is of all other senses the most excellent liuely and actiue therefore is it that the Imagination hath sometimes taken the name of a Specter or strange sight of a Phantosme of a visiō And the Fantasie also which is formed in the spirit or vnderstanding hath beene called by the name of light or rather of the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which commeth of the eyes and of the light without which nothing can bee seene or discerned So that the seuerall and speciall kindes of the Imagination are the Specter or strange sight the Phantosme the vision the fantasie which the Greekes seuerally cal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And first of all Suydas saith De placitis philosop ●ru●n Definition of a phantosme what it is That a Phantosme which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is an imagination of thinges which are not indeede and doth proceede of the senses being corrupted which Plutarch also doth seeme to confirme Howbeit that some moderne Physitians doe goe further and doe confound a Specter and a Phantosme together taking both the one and the other for a false vision The which opinion for my part I cannot allow because in verie truth the Specter is that which our Ciuil Lawyers haue cald 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 L. ostentum D de verb. signiff Glossar and the Phantosme which commeth of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken for a false imagination by which wee doe perswade our selues be it in sleeping or waking that some obiect doth present it selfe vnto vs. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mostellum Math. 14. Mark 6. The differēce betweene a Phantosme a Specter And albeit many Authors and namely the holy Scriptures do take a Phātosme for a Specter truly appearing vnto the sense not corrupted nor deceiued yet if we will soundly interpret them we must say that they must be vnderstoode to speake according to the vulgar and common opinion which doth confound the Specter and the Phantosme together or else that they regarded the propertie of Spirits the which do vse to take a fantastique or imaginatiue bodie to appeare vnto vs. And to shew yet further what difference there is betweene thē both Certaine it is that a Phantosme is a thing without life and without substance And the Specter hath a substance hidden and concealed which seemeth to moue the fantastique body the which it hath taken Moreouer the Phantosme being as it is a thing without life hath not any will whereas the Specter if it will doth appeare vnto vs if it will not it doth not appeare And as Saint Ambrose saith Huius naturae est non videri voluntatis videri Li I. in Lucam ca. I. de Angel apparit The nature thereof is not to be seene but the will of it is to be seene Of Visions and their generall kindes After the Phantosme and the Specter commeth the vision to be considered of which Saint Augustine maketh three sortes one which is done by the eyes of the body as that of the three men who appeared vnto Abraham Lib contra Adimantum Gen. 18. Exod. 3 Math. 17. Mar. 9. Luk. 9. and that of Moyses who saw the bush to burne and that also of the Apostles who saw Moyses and Elias when Christ was transfigured in the mountaine before them Another sort of visions is by Imagination which is done when our thought is rauished vnto heauen and wee see nothing by the exteriour senses but we imagine onely by some diuine and heauenly inspiration as was that of Saint Peter Acts. 10. when he was rauished in an extasie he saw all sortes of vncleane creatures and heard a voyce which bade him eate of that he saw The third sort may be said Intellectuall because it is done onely in the vnderstanding Daniel 5. as when Balthasar saw a hand writing vpon the wall To these three sortes of visions we may wel adde a fourth and fifth which happen in dreaming and do present themselues onely either in full sleepe or betweene sleeping and waking when wee neither sleepe nor wake which the Hebrewes call Thardema And first for that in our sleepe when one dreameth or seemeth to behold any thing which shall betide and happen in very deede according as was dreamed And thus doth Macrobius define a vision in his Commentarie vpon the dreame of Scipio where hee discourseth of all dreames in generall and he produceth these examples One dreameth saith he that his friend whome hee thinketh to be away in a farre countrie is returned and the next day he seeth him and findeth that his dreame falleth out to be true Or he dreameth that his friend hath left certaine money with him and the next day hee seeth his friend repaire vnto him accordingly to commit a sūme of money vnto his trust and fidelitie And as touching that which is betweene sleeping and waking which some call To bee in a traunse It is when partly in sleeping and partly with the bodily eyes waking one seeth any thing to appeare before him Such was that vision of the Domesticall or houshold gods of the Phrigians which Aeneas perceiued betweene sleeping and waking when hee was in Candye For after that Virgil had said a little before That those gods which Aeneas had saued and taken out of the middest of the fire at the burning of Troy had appeared to him sleeping hee addeth in the end Yet sure this was no sleepe nor dreame me thought their faces bright Their hayre wrapt vp in foldes I saw I knew them well by sight A colde sweate trickling down my limmes then did me sore affright All these sortes of visions haue their name amongst the Hebrewes The one they call The Daughter of the voyce another The cleere mirrour another The rauishment of kissing and the last as we said is called Thardema of al which we shall speake more amply in the Treatise of Angelles and especially of that vision of the Face which Moses only enioyed and which properly is not to be called a vision whatsoeuer the Rabbins do dreame thereof For the word of God in the holy scriptures doth plainly expresse That the vision of face to face Numb 12. ver 6. ● 8 is farre diuers and different from the other visions aboue specified For when Aaron murmured against Moses in that he did so manifestly

quaeret D. de verb. sign facit l. inter caetera de liber post Quaeritur Hermaphrodit D. de statu hom Hostien in sum de corpore vitlatis § fin Baldus l. fin C. de suis legit lib. 1. Consslior cons 436. Rebuffus in l. oftentum D. de verb. signif and Angelus or whether they have not the vse of reason but be so monstrous as they have not so much as the face of a man but rather of some beast which is the doctrine of Felinus of whose opinion also is Benedictus And therfore to smal purpose are all those histories alleadged by the Appellants out of Titus Livius and others and out of the publique lawes of the Romans And as touching the Civill-Lawe so farre as concerneth the matter in question much lesse to the purpose is that which the Appellants affirme That in times past any infant monstrous borne and forgotten or omitted in the testament of the Parents could not therefore breake or disan●ll the testament For this is to be vnderstoode as Accursius saieth when such an infant had not any shape or forme of man and when it was destitute of the vse of reason and did the deed● and actions of a beast as if it bellowed like an oxe or fedde vppon grasse as a sheepe That our lawes doe admitte an identitie of reason and one selfe same and the like consideration betwixt such as are borne monstrous as th●se which are Hermaphrodites For like as the Hermaphrodites are reputed to be of that s●● wherin they doe most excell according to the Civillians So the Defendant in this appeale ought to be accounted and held of that kinde wherein he excelleth and that is in the nature and kinde of man as being both borne of a man and having the reason of a man And that as the Hermaphrodites may be instituted heires to succeede to any Inheritaunce and are capable of Benefices without dispensation and may be promoted to holy Orders so the monstrous borne which is partaking of mankinde and hath the benefite and helpe of reason may very well be admitted to succeede to his parents dying intestate according to the generall custome of Fraunce which willeth that The dead shoulde give seizin to the living And therefore the Defendant concluded That the Iudgement had beene well and rightly yeelded And therevpon the Court by a solemne Arrest did confirme the same Iudgement and did pronounce the appeale to be brought without any iust cause of griefe and that therfore the sentence from which they had appealed should be fully and wholie executed But to returne to our Discourse touching women I say That very Feare dooth cause a thousand imaginations to come into their mindes the which being carried and conveyed thence even to their corporall eyes doe bring them into foolish and fond conceiptes that they have seene some spirites Besides there be some particular maladies proper to women which be barren and to maydens likewise when their termes doe come and descend and that the blood of their monthly disease being stopped from his course through the ordinary passages and by the matrix dooth redound and beate backe againe by the heart or by the pastes neere about the breast Then the same blood not finding any passage De Virginum nat troubleth the braine in such sorte that as Hippocrates saith it causeth many of them to have idle fancies and fond conceipts and tormenteth them with diverse imaginations of horrible specters and fearefull sights to their seeming with which being so afflicted some of them doe seeke to throwe and cast themselves into wells or pittes and others to destroy themselves by hanging or some such miserable end And it may be that the Milesian Virgins of whom Plutarch writeth were surprised with this maladie which constrained them to hang themselves Defoemin illustr and yet the citizens of Miletum could never discover not finde out what should be the occasion that shoulde make them to execute that cruelty vppon their owne persons But this shall suffice to be spoken touching the naturall feare of infants olde men and women Wee will now come to intreate of that feare which is accidentall and is much more piercing into the minds of men than that which is naturall and especially when God doth co-operate and work togither with the same and that no other reason can be yeelded for the same but such as God hath reserved to his owne secret and vnsearchable counsell Of feare caused in persons by accidental causes The first accidentall feare wee may terme and reckon to be that which dooth happen and befall vnto a whole campe even in the open and playne day light which vsually dooth take holde vppon the most stowt and hardie they not knowing Of feares surprising a whol campe in the day time nor being able to yeeld any reason of their feare and yet may a man see them to scatter them selves here and there on all sides as if they were sheepe dispersed without a sheepheard If any man should alleadge that it were cowardice or lacke of courage that should make even the most hardy and valiant thus to flie and runne away I cannot conceive that there is any apparance of trueth in that opinion It must needes bee then that the cause thereof is in the power and pleasure of God who is the onely prince and lorde that hath the soveraigne command of all armies and who long since did threaten even his owne people the children of Israel that if they would not observe his commandements nor walke in the wayes of their Forefathers that hee would send them such and so great feares and terrours as they should without any cause flie before the face of their enemies Now this feare as wee have erst saide is called Panicus Terror a Panique Feare or Of the Panique feare wrought in men by a divine and supernaturall power In Maedea Lib. 1. Stratag the Terrours and Furies of Pan as Euripides calleth them because the invention thereof proceeded from Pan who in the warre of Bacchus against the Indians being one of the Chieftaines and principall Captaines of the saide Bacchus as Polienus writeth vsed a thousand stratagems and politique inventions that were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by this meanes got Bacchus the vpper hand of his enemies they being surprized with an exceeding great feare and astonishment Of feare conceived vpon the defeate overthrow of a Campe. But the case were otherwise if such a feare be taken either vpon the desrout or defait of a campe or by reason of the darknes of the night for then the reason thereof is evident and apparant And certainely in the disorder or desrout of a whole campe where the enemie hath them in chase vppon the spurre and neere at hand it is commonly seene that the feare and terrour of men is so great that many times those which are of the same partie with them and their friends are mistaken

a quarrell in hand and prayed him to second him in the same So they went both together to the Church of Saint Marke where at that time the Duke of Venyse was present whom as soone as this amorous foole saw hee cried out alowde presently vnto his companion See there is he with whom I have the quarrell goe let vs set vpon him His companion stirred not but onely shaking his head smiled at him imagining that the other did but iest with him for he did not thinke that he was turned foole But a suddaine admiration and astonishment tooke him as soone as hee sawe this amorous mad-man to cast himselfe through the Duke his guarde and that drawing his sword hee strived with the vtmost of his strength and endevours to kill him which hee had also done if the guard of the Duke had not restrained and hindered him by whom also he was bounden and led away to prison The matter being yet hote hee was examined what should moove him to this desperate action But he answered nothing but fooleries and idle ieasts and toyes By chance there was then residing in Venice that great and renowmed Phisitian Fracastor who was sent for and this amorous Gentleman was shewed vnto him who after he had long regarded and beheld him and questioned with him vpon many points and occurrences And perceiving that his answers did tend to nothing else but to menaces and to discourses of women and wenches he knew immediately that some amorous conceit was the cause of his outrage affirmed as much at that instant to the Magistrate promising that if he might be delivered into his hands he would cure recover him of this frensie The Magistrate made som difficulty to grant that vnto him yet partly vpon the intrety of a great lady being at that time in Italy partly vpon the perswasions of Alciat who concurred also in the sute like a learned Civilian as he was shewed vnto them L. divus Marcus D. de offici●●raes that they ought not to inflict a double punishment vpon a Foole or a Madman who was sufficiently punished and chastised with his owne folly the matter was so handled that this yoong gallant was committed to the keeping and custodie of Fracastor After that Fracastor had gotten him into his hands he suborned or disguised a Curtisan whom he commanded to pleasure the Gentleman and to permit him to remaine and converse with her even vntill he was wearie and that afterwards she should cause him to be wel covered with clothes till he fell into a sweat This first cure being tried he proceeded on to others and did so well purge this gentleman that hee made him perfitly sound wherein hee confuted all the Poets who affirme that the disease of Love is vncurable without the enioying of that person with whose love the party hath beene once surprized and enamoured I will not heere dispute of this cure of Fracastor Amatus Lufitanus in suis centuriis alii as knowing ful well that there were other Physitions of his time and before who attempting such a like cure as this was did accomplish it to their great honour and commendation The books of our moderne Authours are full of these examples so as it 〈◊〉 ●●●delesse heere to alleadge them it being no part of our purpose to intreate of the malladie of Love It shall suffice therefore for me to say thus much that this sorte of Love is a kinde of melancholy for the curing whereof many learned and expert Physitians doe prescribe the remedie to bee carnall copulation with a woman For by this meanes say they those vaporous fumes of the seede are discharged and taken away from the patient which doe trouble and corrupt the braine and doe principally offend such amorous persons because by how much the more and longer they do continue in the body so much the more doe they engender and accumulate cares and pensive thoughts which in the end do turne into a rage and very madnes Of persons who by griefe and discontentment of minde and such like passions doe fall madde and frantique Next after amorous persons seized with an heroicall and so door passion of Love there doe offer themselves to be considered of all such per●ons as by some sodaine g●●●er or by a burning and into●●erable ●ealou●ie or by thought and discomentment of minde for having lost their goodes or in seeing themselves disappoynted of some row ard which in their imagination they had worthily deserved for their vertues and good deedes do fall into f●en●ie madnes These men it is not to be doubted but they doe see many false Specters and do entertaine a thousand ●urious imaginations according as their cholet adost dooth more or lesse domineere and rule in them We read in the Fables of the Greekes and of Sophocles that when A●ax had lost the Armes of Achilles In A●ace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the iudgement which Agamemnon pronounced against him in the favour of Vlysses his Competitor hee grew into so extree me an anger that his wrath beeing chaunged into fury hee beganne to tunne madde thorow the fieldes and to drawe his sworde against a hie●d of Swine whome hee imagined to be Greekes And taking out of the whole number onely two of the greatest hee could choose hee hanged them vp vpon a limme of a tree and beganne to whippe and scourge them vpbraiding them with a thousand opprobrious and iniurious speeches firmely beleeving that these twoo hogges were Agamemnon and Vlysses vppon whome hee resolved to revenge himselfe by their slaughter on the one for being Iudge against him and on the other as his enemy that had prevailed against him In the end being returned to his right senses for very shame of his forepassed actions he sheathed his sword into his owne throate and so ●lew himselfe Of madnesse growing in sodaine passion of choler Sometimes such surie is ingendred in persons by a certaine choler and ●nimosity of courage which they do sodainely and at vnawares fall into And they will be so farre beside themselves by reason their senses are troubled that they will differ nothing at all from mad men This is vsually feene in ba●●el●et and martiall combats of gen●●●● persons where it oftentimes happeneth that the Sould●● 〈◊〉 tushing with a rage and fur●● vppon their enemies doe neither knowe their owne colours nor their friendes and fellowe● from whome in the end their Armes are to be taken out of their handes because they will fall aswell vppon their owne people as vppon their enemies Such sharpenesse and violence is common and vsuall in Lions who having a fire brand fastened to their toile and being fleshed against some Bull or Beare doe quite forget their keeper and governour And in the times of the Auntients it oftentimes fell out that the Stage players who acted some furious person as an Her●●let an Ath●ma● a Thies●es an Orestes an Aleme●n or an Aiax

writeth that in the high mountaines of Marocco there be three Apples of Gold of an inestimable price and value the which are so wel and surely guarded by inchantments that the kings of Fez could never get to come neere them albeit they have many sundty times attempted the same And that which doth yet more shew the force and power of wordes may bee seene in Galen howe that a certaine Enchaunter did kill a Scorpion by the pronouncing of one onely worde And although that Galen himselfe as a Naturalist doth thinke to salve the matter by saying that the enchanter did first spet before he pronounced any thing and that all the force was in his spettle and not in his wordes yet cannot he make any man beleeve that the spettle or any exerement of a man hath so much power as to kill one so readily Moreover the Conciliator named Peter de Albano a phisitian telles a great deale more than ever Galon knew to wit that he himself faw a certaine enchantet Different 156 who by murmuring certaine words 〈◊〉 in the eare of a bull did make him fall to the ground sodainely as if he had beene dead and afterwards with repeating the verie same words did cause him to rise againe And this may verie well confirme that ●●●ch is reported of Pithag●ras how by vertue of his charmes he had the power to make tame gentle both woolves and other beasts which by nature were most fierce and cruell But now because peradventere the Appellant for fault of better defence will excuse himself and impute it to the force of Love and will perhaps pleasantly oite certaine Doctours of our time Piraquelluc de poenis who doe hold it as a common and received opinion that amorous persons allured and provoked by love are excused from the ordinarie punishment of the crimes and offences by them committed And it may be also they will alleadge that iudgement given by the Ar●●pagites Lib. 1. Magno moralium c. 17 who as Arist●tle reporteth did acquite and set free from an accusation a certaine woman that was convicted that in her passion of love she had given an amorous potion to her beloved of the which he died with in a short time after yet thus much I must and will tell him that how greas and furious soever the love be yet for all that it ought not to excuse any person that shall vpon premeditation and advisedly commit any publike cri●●e worthie of exemplarie punishment whatsoever the Doctours of latter times have ●●d to the contr●rie and not withstanding that sentence of the Ar●●pagites the which ought not to bee accounted or reckoned of L. Si quis aliquid § aborh●nis D. de poen d. l. corum Damhouder in tract similum iuris In Oratiou●●●●tra Aris●●g l. 2. D. de legib as our owne lawes which do punish with like and equall punishment those that are Sorcerers and them that in an amorous passion do attempt the●●o●o 〈◊〉 and chastitie of women and doe temper amorous potions whereby they cause the sicknesse or death of any persons And admit their intentions be not to destroy and kill them yet so it is that the law which as D●me sth●●●s saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doth correct alike all crimes that are committed though unvoluntarily as well as those that are voluntarie doth likewise punish such persons as much as if they had committed voluntarie and wilfull murther Besides the very Arts which they vse are prohibited and forbidden as being of themselves and in their owne nature evill and are therefore punishable by death other meanes by which they may be restrained And to this purpose we have the ordinance of King Charles the 8. recorded in Latine This ordinance was in the yeare 1490. which willeth that all persons vsing any such Arts as are disallowed and condemned by the Church and by the world vniversally should be punished no lesse then Sorcerers Diviners and Enchanters the same to be done by such ordinarie Iudges as to whom the knowledge and determination thereof doth directly appertaine Vpon these reasons the partie defendant in this Appeale concluded that the cause had beene fully rightly and in all points well adiudged And according to these and the like conclusions the Court gave their iudgement and ordained that extraordinary processe should bee made and perfected against the Appellant But I suppose that this Discourse hitherto concerning charmes and enchauntments and touching the divells mingling themselves with the externall or internall senses hath beene extended sufficiently It is now requisite that we go on to the matter itselfe of Specters and Apparitions seeing we have to the vttermost of our endevours remooved and taken away the principall difficulties and the most pregnant arguments that seemed to any hinderance or impediment why faith or credite should not be yeelded vnto them FINIS A Table of the Contents of the severall Chapters THe definition of a Specter or Apparition and of the imagination togither with the severall kinds thereof Cap. 1. Of the diverse names and tearmes which are often vsed in the matter of Specters Cap. 2. Of the opinions and Arguments of the Sadducees and Epicures by which they would prove that the Angels and Divels doe not appeare vnto vs. Cap. 3. Of the opinions and Arguments of the Perrpatetiques by which they would impugne the Aparition● 〈◊〉 Spirits Cap. 4. Of the Arguments of those which denie that the Angels and Divels can take vnto them a bodie Cap. 5. Of the opinions of the followers of Pirron the Sceptiques and the Aporretiques and what they alledged to shew that the humane senses and the imaginative power of man are false Cap. 6. That many things being meerely naturall are taken by the sight or hearing being deceyved for Specters and thinges prodigious Cap. 7. That things artificiall as well as things naturall may sometimes deceyve the senses of the sight and of the hearing and drive men into a passion of feare and terrour Cap. 8. That the Senses being altered and corrupted may easily bee deceyved Cap. 9. That the Fantasie corrupted doth receyve many false Impressions and Specters aswell as the senses Cap. 10. What persons are most commonly subiect to receyve false imaginations and Phantosmes and to have the braine troubled and distracted Cap. 11. That the Divell doth sometimes convey and mingle himselfe in the Senses being corrupted and in the phantasie offended contrarie to the opinion of the naturall Philosophers Cap. 12. Errata Fol. 13 Lin. 4 For plunge reade plague ibid. lin 6 for a reade or fol 15 lin 3 for first read French fol. 16 l 1.2 for strinae read stripes fol. 27 lin 19. for to read so fol. 28 lin 16 for descend read defend fol. 29 lin 9 for keepeth sight reade keepeth the sight fol 36 lin 16. for hereby sheweth reade hereby he sheweth fol. 37 lin 16 for their read there fol. 45 lin 33 for metaphonall read metaphorical fol. 46 lin 27 for but cannot reade but it cannot fol. 47 lin 3 for purefaction reade rarefaction fol. 47 lin 33 for cannot reade they cannot fol 48 lin 19 for difference that read difference of that fol. 51 lin 8 for siste reade soft fol. 51. lin 9 for doubt read doubtfull