Job 32.19.
1. This word, asBuxtorsius,Schindlerus, andAvenariusobserve, hath two significations, the one is,uter vel lagena, the otherPython, and so saith learnedMasius,significat vero vox Ob utrem vel lagenam; “From whence the Jewish Nation did call those Devils which did give answers forth of the parts of Men and Womens Bodies,Ob, and in the plural numberOboth; As it is only once for bottles used in that ofJob,Behold, my belly is as wine that hath no vent, it is ready to burst like new bottles.” And to the same purpose speakethSchindlerusin these words: “From thence it seemeth to be calledאובPytho, because those that had it, or were possessed with it, being puft up with wind, did swell like blown bladders, and the unclean spirit being interrogated did forth of their bellies give answers of things past, present, and to come, from whence also they were calledἐγγαστρίμυθος,ventriloqui, speakers in the belly, or out of the belly.” So that in the sense of these men, it was a Devil or Spirit that spoke in them, as though they had been essentially and substantially possest with a Demon; so prone were they to ascribe all things (almost) unto the Devils power, not considering that they had no other Devil, but that of Imposture and Delusion, as we shall shew anon with unanswerable arguments.
Ovid.Metam.lib.1.
Mytholog.l.4.c.10.p.36. 362.
2. The most or all the translations in the Polyglott do render itPythonem, vel spiritum Pythonisin this place ofDeuteronomy, and other places: But what is to be understood byPython, or the Spirit ofPythonis as difficult to find out, as the meaning of the Hebrew wordOb, because it must be digged forth of the rubbish of Grecian lies: For some will have it to be derived from the wordαπὸ τοῦ πυνθάνεσθαι,à consulendi & interrogandi usu. But that they were called so rather from the Epithete given toApollo, who (asthe Poets fabled) did soon afterDeucalionsflood slay the DragonPython,πύθων, so called aπύθεσθαιquod est putrescere, because he was said to be bred of the putrefaction of the Earth; and so he was calledApollo Pythius, and those that kept the Oracle atDelphos, and gave answers, were calledPythii vates, and the OraclesOracula Pythia: as may be seen inPlutarch,Thucydides, andLucian: andSuidasandHesychiussay,Πύθωνdicebatur etiam Dæmonium cujus afflatu futura prædicebant, &ὁι πύθωνες,è ventre hariolantes: From whencePythius Apollocame because of slaying the Dragon, namπύθεσθαιputrescere significat, ut est in his carminibus.
——Ὁ δ’ ἐπήυξατο φοῖβος Ἀπόλλων,Ἐνταυθοῖ νῦν πύθεν ἐπὶ χθονὶ βωτιανείρη.——Sic inde precatusApolloest:Putrescas tellure jacens campoq; feraci.
——Ὁ δ’ ἐπήυξατο φοῖβος Ἀπόλλων,Ἐνταυθοῖ νῦν πύθεν ἐπὶ χθονὶ βωτιανείρη.——Sic inde precatusApolloest:Putrescas tellure jacens campoq; feraci.
——Ὁ δ’ ἐπήυξατο φοῖβος Ἀπόλλων,Ἐνταυθοῖ νῦν πύθεν ἐπὶ χθονὶ βωτιανείρη.
——Ὁ δ’ ἐπήυξατο φοῖβος Ἀπόλλων,
Ἐνταυθοῖ νῦν πύθεν ἐπὶ χθονὶ βωτιανείρη.
——Sic inde precatusApolloest:Putrescas tellure jacens campoq; feraci.
——Sic inde precatusApolloest:
Putrescas tellure jacens campoq; feraci.
And from hence were the Pythian Games instituted:
Neve operis famam posset delere vetustas,Instituit sacros celebri certamine ludosPythia perdomitæ serpentis nomine dictos.
Neve operis famam posset delere vetustas,Instituit sacros celebri certamine ludosPythia perdomitæ serpentis nomine dictos.
Neve operis famam posset delere vetustas,Instituit sacros celebri certamine ludosPythia perdomitæ serpentis nomine dictos.
Neve operis famam posset delere vetustas,
Instituit sacros celebri certamine ludos
Pythia perdomitæ serpentis nomine dictos.
Though, if we will believeNatalis Comesand some others, it was not a Serpent or Dragon thatApolloslew, but a man whose name wasPython, and his sirnameDraco, and from that VictoryApollowas calledPythius, and those that kept his Oracle atDelphoswere calledPythios vates, Pythian Priests, or Diviners ofPython. So that all that can be gathered from hence is, that to have the Spirit ofPython, was to undertake such Divinations, as the Priests used at the Pythian Oracle atDelphos, and that was no more in truth and effect, but Cheaters and Impostors.
De defect. Oracul. mihi.p.691.
In Præfat. de defect. Oracul.
3. Those that we call the Septuagint expressing the manner of the performance of this kind of Imposture do (asMasiusconfesseth, and is true) constantly call them by the name ofἐγγαστριμύθους, because they did speak forth of their Breasts or Bellies, that was by turning their voices backwards down their Throats, which some of the Latines imitating the Greek word have not unfitly called themventriloquos, that is, speaking in their Bellies. And that there were such in ancient times is witnessed byPlutarch, who saith, speaking of the ceasing of Oracles, thus: “That it is alike foolish and childish to judge that God himself, as theEngastrimuthoi, (that is to say, theGeniihariolating forth of the Belly) which in times past they did callEurycleas, nowPythonas, hiding himself in the Bodies of the Prophets, and using their mouth and voice as instruments, should speak.” From whence we may note these things. 1. That inPlutarchtime who lived in the Reign ofTrajan, there were of these persons that could speak (as it were) forth of their Bellies. 2. That thoughPlutarchwas a very learned, sagacious person, yet he either knew not, or else concealed the manner how theseventriloquistsperformed this speaking, in their Breasts or Bellies, it being nothing but a cheat and artificial imposture, as we shall shew anon, of whom his learned TranslatorAdrianusTurnebus, and of these vanities speaketh thus. “Therefore (he saith) we condemn all sorts of Divinations which are not received from the sacred writings, and do judge them to have been found out, either by the craftiness of men or the wickedness of Devils; but we rejoice to our selves that being Divinely taught, we here see far more than the most learnedPlutarchdid, who beheld but little light in this his disputation of the defect of Oracles.” 3. We may note that these words (that is to say, theGeniihariolating forth of the Belly) which we have inclosed in aParenthesis, are not found in the Greek written byPlutarch, but are only added as the conjecture ofTurnebus. 4.Plutarchdoth hold it childish to believe that God doth hide himself and speak in the belly of these couzening Diviners, and therein though an Heathen was wiser than many that profess Christianity now, who believe it to be some Spirit, when it is nothing but the cunning Imposture of those persons, that by use have learned that artifice of turning their voices back into their Throats and Breasts. 5. As to matter of fact it is manifest that in the time ofPlutarchthere were those that practised this cunning trick thereby to get credit or money by the pretence of Predictions and Divinations, and such an one doubtless was the Woman atEndor, and the Maid mentioned in theActsof the Apostles, of which we shall speak presently.
Antiq.lect.8. 10.
AlsoTertulliana grave Author, affirmeth that he had seen such Women that were Ventriloquists, from whole secret parts a small voice was heard as they sate, and did give answers to things asked. And soCælius Rhodiginusdoth write that he often saw a Woman Ventriloquist atRhodes, and in a City ofItalyhis own Country, from whose secrets he had often heard a very slender voice of an unclean Spirit, but very intelligible, tell strangely of things past or present, but of things to come for the most part uncertain, and also often vain and lying; which doth plainly demonstrate that it was but an humane artifice, and a designed Imposture.
Hist.1.
De Mag. Infam.
c.14.p.141.
“But most notable is that story related byWierusfrom the mouth of his Sons who had it from the mouth ofAdrianus Turnebus, who did openly profess that before-time he had seen atParisa crafty fellow very likeEuriclesmentioned byAristophanes, who was calledPetrus Brabantius, who as oft as he would, could speak from the lower part of his Body, his Mouth being open, but his Lips not moved, and that he did deceive many all over by this cunning, which whether it be to be called an art, or exercitation, or the imposture of the Devil is to be doubted. And further relateth that atParishe deceived a Widow Woman and got her to give him her Daughter in Marriage, who had a great Portion; by counterfeiting that his so speaking in his Breast, or Belly, was the voice of her deceased Husband, who was in Purgatory, and could not be loosed thence, except she gave her Daughter in Marriage unto him: By which deceitful knavery he got her, and about six Months after, when he had spent allher Portion, the Wife and Mother-in-law being left, he fled toLions: And there hearing that a very rich Merchant was dead, who was accounted living a very wicked man, who had gotten his riches by right and wrong; thisBrabantiusgoeth to his Son calledCornutus, who was walking in a Grove or Orchard behind the Church-yard, and intimateth that he was sent to teach him what was fit for him to do. But while that he telleth him that he ought rather to think of the Soul of his Father, than of his Fame, or Death; upon the suddain while they speak together a voice is heard—imitating his Father’s: Which voice althoughBrabantiusdid give out of his Belly, yet he did in a wonderful manner counterfeit to tremble: ButCornutuswas admonished by this voice, into what state his Father was faln by his injustice, and with what great torments he was tortured in Purgatory, both for his own, and his Sons cause, for that he had left him the Heir of so much ill gotten goods, and that he could be freed by no means, unless by a just expiation made by the Son, and some considerable part of his goods distributed to charitable uses unto those that stood most need, such as were Christians made Captives with the Turks. Whereupon he gave credit toBrabantius, with whom he discoursed, as a Man that was to be sent by Godly persons toConstantinopleto redeem the prisoners, and that he was sent unto him by Divine Power for the same purpose. ButCornutus, though a Man no way evil; and although having heard these things, he understood not the deceit: yet notwithstanding because of the word, that he should part with so much money, made answer that he would consider of it, and willethBrabantiusto repair the day following to the same place. In the mean time being staggered in his thoughts he did much doubt, in respect of the place, where he had heard the voice, because it was shadowy, and dark, and subject to the crafty treacheries of Men, and to the Eccho. Therefore the next day he leadethBrabantiusinto another open plain place, neither troubled with shadows nor bushes. Where notwithstanding the same tale was repeated, during their discourse, that he had heard before: This also being added, that forthwith six thousand Franks should be given toBrabantius, that three Masses might be said every day, to redeem his Father forth of Purgatory; otherwayes that there could be no redemption for him. And thereupon the Son obliged both by conscience and religion, although unwillingly, delivers so many to the trust ofBrabantius; all lawful evidence of the agreement and performance being utterly neglected. The Father freed from the fire and torments afterwards hath rested quiet, and by speaking did not trouble the Son any more. But the wretchedCornutus, afterBrabantiuswas gone, being one time more pleasant than wonted, which made his Table-companions much to wonder; and forthwith opening the cause to them inquiring it, he was forthwith so derided of all, because that in his judgment hehad been so beguiled, and cheated of his money besides, that within few days after he died for plain grief, and so followed his Father to know the truth of that thing of him.”
Hist.2.
But to make this more plain and certain, we shall add a Story of a notable Impostor, or Ventriloquist, from the testimony of Mr.Ady; which we have had confirmed from the mouth of some Courtiers that both saw and knew him, and is this: “It hath been (saith he) credibly reported, that there was a Man in the Court, in KingJameshis days, that could act this imposture so lively, that he could call the King by name, and cause the King to look round about him wondering who it was that called him, whereas he that called him stood before him in his presence, with his face towards him: but after this Imposture was known, the King in his merriment would sometimes take occasion by this Impostor to make sport upon some of his Courtiers, as for instance; There was a Knight belonging to the Court, whom the King caused to come before him in his private room (where no Man was but the King, and this Knight, and the Impostor) and feigned some occasion of serious discourse with the Knight; but when the King began to speak, and the Knight bending his attention to the King, suddenly there came a voice as out of another room, calling the Knight by name, SirJohn, SirJohn, come away SirJohn; at which the King began to frown that any Man should be so unmannerly as to molest the King and him: And still listning to the Kings discourse, the voice came again, SirJohn, SirJohn, come away, and drink off your Sack; at that SirJohnbegan to swell with anger, and looked into the next rooms to see who it was that dared to call him so importunately, and could not find out who it was, and having chid with whomsoever he found he returned again to the King. The King had no sooner begun to speak as formerly, but the voice came again, SirJohn, come away, your Sack stayeth for you. At that SirJohnbegan to stamp with madness, and looked out, and returned several times to the King, but could not be quiet in his discourse with the King, because of the voice that so often troubled him, till the King had sported enough.”
Hist.3.
I my self also have seen a young man about 16 or 17 years of age, who having learned at School, and having no great mind to his Book, fell into an Ague; in the declination of which he seemed to be taken with convulsion-fits, and afterwards to fall into Trances, and at the last to speak (as with another small voice) in his Breast or Throat, and pretended to declare unto those that were by, what sinful and knavish tricks they had formerly acted, or what others were doing in remote places and rooms. So that presently his Father and the Family with the neighbourhood were perswaded that he was possest, and that it was a spirit that spoke in him, which was soon heightned by Popish reports all over the Countrey. But there being a Gentleman of great note and understanding his Kinsman caused him to be sent over unto me, to have mine opinion whetherit were a natural distemper or not. The Father and the Boy with an old cunning Woman (the made creature to cry up the certainty of his possession, and the verity of a spirit speaking in him) came unto me, who all appeared to my judgment and best reason fit persons to act any designed Imposture. The Father having been one that had lived profusely, and spent the most of his means, being sufficiently prophane and irreligious: The Boy by his face appearing to be of a melancholy complexion, and of a subtile and crafty disposition; the Woman cunning, who would have forced me to believe whatsoever he related, thinking to impose upon me as she had done upon others. I presently judged it to be neither natural disease, nor supernatural distemper, but only knavery and Imposture, and so made the Woman silent, and told her she was a cheater, and deserved due punishment, and that what she told, were the most of them lies of her own inventing; and told the Father and the Son that I could soon cast forth all the Devils that he was possessed with; but then I must have him in mine own custody, and none of them to come near him nor to speak with him. A long time I expected to have seen him in one of his fits, but his Devil was too timerous of my stern countenance and rough carriage. Well after they three had consulted together, the Lad by no means could be gotten to stay with me, no not for that night, nor be prevailed with again to be brought into my presence; but away they went the Lad riding behind his Father, and when about a quarter of a mile from the Town the Father turned the Horse to come back again unto me, the Lad leapt from off the Horse, and run away crying from the Townwards as fast as he could. They went that night to a Popish House where were concourse of people sufficient, and many tales told of the Divinations of the spirit in the Boy, but not one word either of me or against me. Soon after the Gentleman that was of kin to the Boy came over, and I gave him satisfaction that it was a contrived cheat, and after he returned, he would have prevailed with them to have sent the Boy to me, but by no means could effect it; and so he never after gave any regard unto them, and soon after it vanished to nothing.
Hist.4.
I my self also knew a person, in the West-riding ofYorkshire, who about some forty years or above, to have made sport, would have put a Coverlet upon him, and then would have made any believe (that knew not the truth) that he had a child with him, he would so lively have discoursed with two voices, and have imitated crying and the like. And also the said person under a Coverlet, and coming upon all four would so exceeding aptly, even to the life, have acted a skirmish betwixt two Mastiffs, both by grinning, snarling and all other motions and noise, that divers understanding persons have been deceived and verily believed that there were two Mastiffs under the Coverlet, until their eyes have convinced them of their error: So delusive may art or cunning be, being seconded by use and agility.
Hist.5.
I also have sometimes seen a person that lived inSouthwarknearLondon, who holding his lips together, and making no sound or noise at all, would notwithstanding have, by the motion of the muscles of his face, and the agitation of his head and hands and other gesticulations of his Body, made any of the beholders understand, what tune he had modulated in his fancy, which was very strange and pleasant to behold, and that which I could not have believed if I had not seen it.
Stow p. 864.
Hist.6.
We might hereunto add the Story of the pretended sleeping preacher, who had drawn many into admiration and belief that he did it either by Divine inspiration or vision, and yet was but a voluntary cheat and a delusive Imposture, as may be seen at large inStowesChronicle. We have been thus tedious in giving these examples, that it may appear how improperly Men fly to supernatural causes to solve effects by, that are and may be performed by natural means; and that Men need neither fetch a Devil from Hell nor a Soul from Heaven to solve these effects that mens cunning, art and craft are able to perform.
Acts 16. 16.
Not. in Act. Apost. in loc.
Vid.Bezanot. in loc.
&
A Candle in the dark, p. 67, 68.
Luke 7. 47. 8. 2.
4. Next the more fully to explain this we may consider the place in theActswhich is rendred thus,Παιδίσκην τινὰ ἔχουσαν πνεῦμα Πύθωνοςof which the learned and judiciousIsaac Casaubonsaith thus: “An ancient interpreter readethΠόθωνα, and theSyrianversion renderethspiritum divinationis. It may be quere’d, seeingApollois understood, why S.Lukedoth use the Epithete of him rather than the proper name: And the reason is because the ancients did call the VentriloquistsΠύθωνεςPythonists.” And it is plain that it was Divination, that was telling of secret things, whether past, present or to come, that the Maid pretended and undertook: for the text saith,Which brought her masters much gain by soothsaying;μαντευομένη, that is, by Vaticination.Bezain his Latine translation saith in his Marginal Notes, “That that Spirit of Oracling, was only an expression alluding to the IdolApollo, which was calledPython, and gave answers unto them that asked, namely, by the Priests that belonged unto it, of which Idol the Poets feigned many things; so that they that had the Imposture of Divination were said by the Heathen to be inspired by the spirit ofApollo. And in this place of theActs, S.Lukespeaketh after the common Phrase of the Heathen, because he delivereth the error of the common people, but not by what instinct the Maid gave Divinations; for it is certain that under the Mask of that Idol, the Devil plaid his deluding pranks, and this spirit ofApollowas nothing, but as much as to say, an Imposture, or deluding trick of the Devil practised by the Priests ofApollo.” So much saithBeza, who plainly expoundeth, “That that Spirit of Divination or Oracling, was only a Devilish deluding Imposture, and not a familiar Devil as many do fondly imagine: And whereas it is said in the verse following, that S.Pauldid cast that Spirit out of the Maid, it was, that he by the power of the Gospel ofJesusrebukedher wickedness: so that her Conscience being terrified, she was either converted, or else at the least dared not to follow that deluding craft of Divination any longer: as when Christ did cast out seven Devils out ofMary Magdalen, it is to be understood that he did convert her from many devilish sinful courses in which she had walked.” Thus far learnedBezaand Mr.Ady, who both seem to understand no other Demon in the case than only a crafty and devilish Imposture and Cheat, and most certainly it could be nothing else.
2 Kings 10. 18, to 26.
5. But to come to the stress of the business, these things are to be considered. 1. Some thought that they were really, and essentially possessed with an evil spirit that did speak in them and gave forth answers, and this is the most common, though most false opinion: which if it were true, it maketh nothing for those familiars that are ascribed to our Witches, for by that they mean a visible Devil without them in the shape of a Dog, a Cat or the like, and both these are equally absurd and false, as we shall shew anon. 2. Some thought that an evil spiritab extradid but work upon their minds, and so inspired them with these Divinations, and this seems to have been the opinion ofPlutarchand some others of the Heathen. 3. But others (which is that which we affirm) did hold that they were but counterfeiting deluding Impostors, and what they did was only by Ventriloquy, Jugling and confederacy, and that all their pretended Divinations and predictions, were nothing but lying conjectures and ambiguous equivocations. But to open it fully we must conceive that they did pretend and take upon them to foretel and declare things to come, which notwithstanding were but false forgeries and lies: for if they had really had any certain foreknowledge of things to come, then whenJehuwas made King, and in subtilty pretended to sacrifice toBaal, and so got together all the Priests to sacrifice, if these base, lying, cheating Impostors had really had any skill in Divination, then they might have known, that their calling together was not truly to advance their Idolatry, but to take away their lives; and it may safely be concluded that those that could not foresee the danger threatning their own lives, could not truly foretel contingent effects to others; and though the Scripture give us many such examples as these, yet to eschew prolixity this may suffice to evince that all their pretended predictions were nothing but conjectures, or lying forgeries.
And as they did take upon them to foretel things to come, so this Woman ofEndor, and in likelihood the rest, did pretend to do it by raising up, or causing to ascend those that were dead to give answers of the things demanded.
Now therefore the state of the question will be, whether this Woman had really a familiar or supernatural spirit that gave her answers, or that she raised such an one, or that only she was a deceiver and Impostor that could cast her self into a Trance, and sospeak in her Breast, or that she had a place contrived for the purpose (as they had at the Oracle atDelphos) by which means she could speak, as in a Bottle or hollow cavity, and had other Confederates sutably fitted to accomplish her design. Here we shall only speak as to the significancy of the words relating to this matter, and shall handle the History of the matter of fact elsewhere: And in the first place we allow and grant that she had the cooperating power of the Devil, in her mind and will, leading her to take upon her to foretel things to come, of which she was utterly ignorant: so that we grant her under a spiritual league with the Devil, as all wicked persons are, but we deny that she had any other familiar spirit, but only the spirit of delusion and Imposture, as we shall make good by these arguments.
1 Sam. 28. 9.
Isai. 29. 4.
1. Because the word sometimes signifieth the persons pretending to be skilful in this sort of Divinations; for so the Woman saith untoSaul:Behold thou knowest what Saul hath done, how he hath cut offהָאבוֹתPythones, that is, the persons that pretended, and practised that kind of Divination. And so again in that ofIsaiah: And thy voice shall beכְּאוֹבsicut Pythonisas the voice of one that useth this kind of Divination. So that it is clear that the act is ascribed unto, and was performed by the persons practising this couzening craft, and not unto a familiar or Devil.
2. Sometimes it is taken for the means that they pretended they performed it by, as inSaulsdeluded and despairing sense; for he saith,Divina quæso mihiכְּאוֹבin Pythone, vel per Pythonem, and cause to ascend whom I shall name unto thee. So that he vainly thought that she could call up, and make to ascend whomsoever he should name, so blind and deluded was he when the spirit of the Lord was departed from him, and was justly delivered up to believe lies, because he had not received the love of the truth.
Nahum 3. 4.
3. It doth not appear that she had any familiar spirit, or called up any; for the name that is there given her isבַּעֲלַת אוֹבDominam Pythonis vel utris; the Mistriss of the Bottle, or of the Oracle, for Saul saith, seek me a Woman that is Mistriss of the Bottle, or of the Oracle, for so it must signifie, if it be genuinely and fitly translated; and his servants tell him, that atEndorthere is a Woman that was Mistriss ofOb, the Bottle or Oracle. For though some translate itmulier habens Pythonem, or asTremellius, mulier prædita Pythone, it will but reach thus much, that she was possessed of or had in her power, thisOb, Bottle, or Oracle, that could be nothing but the fit contrived place to give answers, as they did at the Oracle. For if they meant that she had a familiar spirit in her Belly, then it was possest of her, more than she could be said to be possest of it. But there is another Text that doth fully agree with this, and will help to explicate it, and is this, speaking of the destruction ofNinevehor the Jewish Nation, and the causes of it:Because of the multitude of the whoredoms of the welfavoured harlot, the Mistriss of Witchcrafts,בַּעֲלַת כְּשָׁפִים,Domina vel patrona, the Mistriss, orPatroness of Juglings and delusions. So that in propriety of language she ofEndoris called the Mistriss ofPythonor Oracle, because she could play the couzening feats that belonged unto it.
2 Chron. 33.6.
Gen. 6. 14. 16.
Psal. 115. 3.
Id.136. 4.
4. Amongst all the several ways of Idolatry thatManassehset up, or caused to be set up, this is oneוְעָשָׂה אוֹב,& fecit Pythonem, orfecissetq; Pythonem, he madeOb, orPytho; and though Translators have been much perplexed, and hard put to it, to give a signification agreeable to their preconceived opinion, yet have they, were it right or wrong, brought it to their minds, though it be utterly false and erroneous; forTremelliusrenders it,instituitq; Pythonem, which though pretty near, yet is altogether short of the propriety, and the most of the rest have run quite Counter; but our English Translators the worst of all others, who give it,and dealt with a familiar spirit. When it is plain that this word must be taken in this place, as it is in the third verse of this Chapter,he made groves,fecitq; lucos, because the words are both from the same root which isעָשָׂהfecit,confecit,perfecit, and so it is, and must be taken in other places; and is especially manifest in these.God said to Noah, make thee an Ark of Gopher wood, and after,a window shalt thou make to the Ark. The Psalmist saith:But our God is in heaven, he hath done whatsoever he pleased, and again,To him who alone doth great wonders. We might add forty places more, where the word is used that cometh from this root and hath the same punctual signification; so that from hence we may conclude, 1. ThatManassehcould not make a Devil nor a Spirit, and therefore that the wordObdoth not intend nor bear forth any such matter in true and genuine signification. 2. That he could not make a Man or Woman, and therefore the word properly doth signifie neither. 3. That he only could make, and cause to be contrived the Groves, in such an order, as the Idol-Priests might direct, as most fit for them to play their couzening and Jugling feats and delusions in. So he might make or cause to be contrived theμαντείονor place for the Oracle, and prepare those knacks and implements, wherewith and in which place the Diviner might either by him, or her self, or with the help of confederates bring to pass strange things, which they made the blind and ignorant people believe were performed by the God worshipped in and by those Idols, or by Demons and Spirits, or the calling up of the dead. When in truth there was nothing at all performed, but either in raptures, feigned and forced Furies, Trances; and thereby lying predictions and ambiguous equivocations were uttered, whereby the people were deluded and drawn unto Idolatry: or by giving dark and obscure responsions by Ventriloquy, speaking in Bottles, or through hollow Pipes and cavities, whereby they did peep and mutter; or lastly by having knavish confederates hidden in secret, and cunningly contrived places, and suitably habited to personate those that were desired to be raised up, as is most probable in this Woman ofEndorand the forged and pretendedSamuel: Sothat there was no Devil nor familiar but a couzening Knave or a Quean, more crafty than the Demons themselves.
Isai. 8. 19.
Id.29. 4.
Calvinin loc.
5. That they had no familiar Spirit is manifest, if we consider the manner how they carried themselves in these cheating actions and performances, for the Prophet tells us thus:And when they shall say unto you, seek untoהָאֹבוֹתad Pythones, unto Oraclers, and unto Wizards that peep, and mutter; If they had a familiar Spirit or Demon, what need they chirp, peep, or mutter? could it not speak loud and plain enough? Yea doubtless it could if they had any such, but it is to conceal their own deceit and knavery, lest it should be found forth and discovered: And without such chirping and muttering they could neither perform their Jugling delusions, nor keep them from being known, and derided.Tremelliushis note upon this place is very remarkable: “The Prophet (saith he) aggravateth the heinous crime of those Witches from the vanity of those Divinations, which the very manner of them betrayeth: those seducers have not so much wit, that they dare speak to the people the thing they pretend to speak in plain and open terms, with an audible clear voice, as they that are Gods Prophets, who speak the word of God as loud as may be, and as plain as they can to the people; but they chirp in their Bellies, and very low in their Throats, like Chickens half out of the shells in their hatching.” And this doth plainly declare their knavery and cheating Juglings. The same Prophet in another place speaking of the destruction, and bringing low ofJerusalemhe saith:And thou shalt be brought down, and shalt speak out of the ground, and thy speech shall be low out of the dust. And thy voice shall be as of aPythonist,Ob, or as of an Oracler,out of the ground, and thy speech shall whisper, peep or chirpout of the dust. The word there, and in the former place used is from the root,צַפְצֵףgarrivit more avium, he hath peeped or chirped like a Bird. Now this doth plainly allude to these kind of Pythonists, or Oraclers, who in giving their Oracles, or Divinations, did speak out of the ground, that was from hollow Vaults and Caves contrived on purpose for them to perform their tricks in, and such a place as this, called in the HebrewOb, didManassehmake and prepare,And thy speech shall be low out of the dust, like these deceivers who fall into Trances, and lie upon their faces the better to conceal and hide their Impostures, and so do change their voice, and mutter as it were out of the dust, thereby to make the people believe that it is the Demon’s or Spirit’s voice that speaketh in them, when it is nothing but their own counterfeiting. And thy voice shall be like one of these Oraclers, out of a low and hollow place, to whisper and chirp like a Chicken coming forth of the shell, the more to make them believe that it is the voice of a Spirit, and not their own, by craft and cunning altered and changed. Upon which place learned and judiciousCalvinsaith thus much: “For the voice of them, who before were so lofty and cruel, he compareth to the speech ofPythonists,who when they did utter the Oracles, did give forth I know not what kind of murmur, from some low and dark place under the earth.”
8. The next word that followeth in this place ofDeuteronomyisיִדְּעֹנִיfrom the rootיָדַעnovit, sivit, proprie est(utAvenariusinquit)mentis & intellectus. Which word our Translators (contrary to their usual custom) have kept a constancy in, and alwaies have rendered a Wizard, a name (as we conjecture) not improper, for we, in the North ofEngland, call such as take upon them to foretel where things are that have been stoln, or to take upon them to help Men or Goods, that the vain credulity of the common people have thought to be bewitched, we (I say) call them Wise Men, or Wise Women, without regard had to the way or means by which they undertook to perform these things. Divers others do render itsciolus, which is proper and consonant to the former. The other Translations that we have either seen, or were able to understand, are so uncertain, various, wide and wilde, that it were lost labour to examine or recite them; and the word Wizard (though a general one) is the most proper that we can find. But we must conclude, that hitherto we find no such word as signifieth a Witch in that sense we have allowed, and endeavoured to confute.
9. The last word mentioned in this Text ofDeuteronomy, is a Necromancer, or one that consulteth with the dead. Now whether this were some special kind of Divination, or but a comprehension of all the kinds, being but in all their several sorts, a leading of the people to inquire of dumb and dead Idols, may be a great and material question. And though no Interpreter or Commentator that we have seen, read, or do remember, do hint at any such, matter, but still strike upon the common string, that it should be some kind of Magick, whereby they could make the dead appear, and consult with them: yet notwithstanding all this we cannot but propose our doubts in these reasons following.
1.Mosesin this Text doubtlesly did not set down all the particular sorts of Divinations and Impostures used amongst the Heathen, for that had hardly been possible, but the chiefest kinds of them. And this is not rationally probable that he would do it by a Tautology, or repetition of the same thing twice. For inquiring of the dead, or consulting with them, was intended in the wordOb, and the Woman ofEndorsaid;Whom shall I raise up, or cause to ascend unto thee? Whereby it appeareth that she pretended (and alsoSaulvainly believed, who said; Divine unto me in or byOb) that she could cause the dead to ascend, and to have answers from them of things to come, as is manifest in the Story of the pretended apparition and prediction ofSamuel. And so this thing should be twice repeated in this place, which is not probable thatMoseswould have done.
Isai. 44. 19.
2. He doth not forbid these several sorts of Divination only because they were evil and unlawful in themselves (for some of themmight be lawful, and performed by natural or artificial means) but because of the thing they all centred in, and the end they all tended to, which was to lead and draw the people to inquire of and to serve deaf, dumb and dead Idols. For though the Idols were Silver and Gold, the work of Mens hands, and had eyes and saw not,ears and heard not, feet and walked not, mouths and spoke not, neither was there breath in their Nostrils: And though the common people could not but know this, for asIsaiahsaith they were so blinded that,None considereth in his heart, neither is there knowledge or understanding to say, I have burnt part of it in the fire; yea also I have baked bread with the coals thereof, I have roasted flesh and eaten it, and shall I make the residue thereof an abomination? shall I fall down to the stock of a tree?Yet notwithstanding were they so deluded by the crafty Impostures, and subtile Divinations of all the several sorts of these Jugling Priests, that they ran to ask counsel at these dead Idols, who (as they falsly perswaded the people) did inspire them, and gave them answers, when the Idols were all dead things, and gave no answers at all. And this is that consulting with the dead, that all these couzening Priests did draw the people unto, and therefore in general is here forbidden.
Isai. 8. 19.
3. The words of the Prophet, where he saith [And when they shall say unto you, seek unto them that areOb or Oraclers,and unto wizards that peep, and that mutter: should not a people seek unto their God? for the living to the dead?] do fully prove as much; for the sense must be this: That the people of God ought to seek unto their own God, who was and is a true and a living God, and to his Law & Testimonies, and not to those peepers and mutterers that seek counsel of the dead Idols only; and doubtless this is the true meaning of consulting the dead.
4. This exposition includeth no absurdity, nor bringeth any inconvenience, and is genuine, and not wrested; whereas the other doth hurry in a whole heap of most absurd doubts, questions and opinions. But if in this exposition we be Heterodoxal, we crave pardon, and referr it to the judgment of those that are learned, of what perswasion soever they be.
In Dan.c.1.v.20.p.87.
10. Another word that is used in divers places of Scripture isחַרְטֻמִּים,which thoughAvenariusdoth derive fromחֶרֶטstilus &אָטַםclausit, yet the learned personMasiussaith,Est autem aliarum nationum vocabulum, ab Hebræa lingua alienum & peregrinum, usurpatum tamen ab Hebræis. And also the judiciousPolanusis of the same opinion, that it is a word strange and foreign from the Hebrew language. The Translators are all so various about the proper derivation and signification of it, that it were but lost time and labour to recite them: But it is manifest that it was a general word for one that was skilful in all, or divers sorts of these Divinations, and might best be constantly rendredmagos, and that for these reasons.
A Candle in the dark, p. 11.
1. It is the opinion ofMasiusand Mr.Adythat it is a general word, and signifieth one that hath skill in many of these kind of arts, (if they may be so called) the latter of which saith thus: “It is taken in the general sense formagusa Magician; that hath one, or all these crafts or Impostures.” And the former quoting the sentence ofRabbi Isaac Natar, saith:Hoc nomine vocatos esse ab Hebræis quosvis, qui inter gentes singularem profitebantur sapientiam; præsertim cùm ea ad superstitionem pertineret.
2. Because that inExodus7. 13. those that there are calledHachamimandMechassephim, that issapientes & præstigiatores, asTremelliusrenders it, which is most proper and genuine, are there calledHartummim Mezeraim, that isMagos Ægypti, the Magicians ofÆgypt; by which it appeareth plainly that it is a general name, and may most properly be rendered a Magician.
3. It may most properly be taken for a Magician, because those that acted beforePharaohare called by that name, and excepting their opposing ofMoses, and their superstition, it doth not appear that they dealt with unlawful Magick, as we shall prove undeniably hereafter.
2 Sam. 12. 19.
Psal. 41. 7.
Isai. 26. 16.
11. There is also another word which is used in divers places, which isלָחַשׁmussitavit, he hath muttered, or murmured, and is taken generally for any kind of murmuring for any cause whatsoever, as in this place,But when David saw that his servants whispered. And again,All that hate me, whisper together against me. And in another place:Fuderunt submissam orationem, a low whispering prayer. In which places it is taken for any kind of low speaking, whispering or muttering. Of this we may observe these things.
1. Sometimes by a Metonymie it is taken for a low and modest speech, the art of Oratory, or Eloquence, asIsaiah3. 3.& intelligentem vel peritum eloquentiæ, and sometime for an ear-ringinauris, as in the 20. verse of the same Chapter.