The Anatomy of Melancholy. Robert Burton
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they frequently do, as Kommanus observes, de mirac. mort. part. 7, c. 76. tripudium agentes, dancing and rejoicing at the death of a sinner. These can corrupt the air, and cause plagues, sickness, storms, shipwrecks, fires, inundations. At Mons Draconis in Italy, there is a most memorable example in [1183]Jovianus Pontanus: and nothing so familiar (if we may believe those relations of Saxo Grammaticus, Olaus Magnus, Damianus A. Goes) as for witches and sorcerers, in Lapland, Lithuania, and all over Scandia, to sell winds to mariners, and cause tempests, which Marcus Paulus the Venetian relates likewise of the Tartars. These kind of devils are much [1184]delighted in sacrifices (saith Porphyry), held all the world in awe, and had several names, idols, sacrifices, in Rome, Greece, Egypt, and at this day tyrannise over, and deceive those Ethnics and Indians, being adored and worshipped for [1185] gods. For the Gentiles' gods were devils (as [1186]Trismegistus confesseth in his Asclepius), and he himself could make them come to their images by magic spells: and are now as much "respected by our papists" (saith [1187] Pictorius) "under the name of saints." These are they which Cardan thinks desire so much carnal copulation with witches (Incubi and Succubi), transform bodies, and are so very cold, if they be touched; and that serve magicians. His father had one of them (as he is not ashamed to relate), [1188]an aerial devil, bound to him for twenty and eight years. As Agrippa's dog had a devil tied to his collar; some think that Paracelsus (or else Erastus belies him) had one confined to his sword pummel; others wear them in rings, &c. Jannes and Jambres did many things of old by their help; Simon Magus, Cinops, Apollonius Tianeus, Jamblichus, and Tritemius of late, that showed Maximilian the emperor his wife, after she was dead; Et verrucam in collo ejus (saith [1189]Godolman) so much as the wart in her neck. Delrio, lib. 2. hath divers examples of their feats: Cicogna, lib. 3. cap. 3. and Wierus in his book de praestig. daemonum. Boissardus de magis et veneficis.
Water-devils are those Naiads or water nymphs which have been heretofore conversant about waters and rivers. The water (as Paracelsus thinks) is their chaos, wherein they live; some call them fairies, and say that Habundia is their queen; these cause inundations, many times shipwrecks, and deceive men divers ways, as Succuba, or otherwise, appearing most part (saith Tritemius) in women's shapes. [1190]Paracelsus hath several stories of them that have lived and been married to mortal men, and so continued for certain years with them, and after, upon some dislike, have forsaken them. Such a one as Aegeria, with whom Numa was so familiar, Diana, Ceres, &c. [1191]Olaus Magnus hath a long narration of one Hotherus, a king of Sweden, that having lost his company, as he was hunting one day, met with these water nymphs or fairies, and was feasted by them; and Hector Boethius, or Macbeth, and Banquo, two Scottish lords, that as they were wandering in the woods, had their fortunes told them by three strange women. To these, heretofore, they did use to sacrifice, by that [Greek: hydromanteia], or divination by waters.
Terrestrial devils are those [1192]Lares, genii, fauns, satyrs, [1193] wood-nymphs, foliots, fairies, Robin Goodfellows, trulli, &c., which as they are most conversant with men, so they do them most harm. Some think it was they alone that kept the heathen people in awe of old, and had so many idols and temples erected to them. Of this range was Dagon amongst the Philistines, Bel amongst the Babylonians, Astartes amongst the Sidonians, Baal amongst the Samaritans, Isis and Osiris amongst the Egyptians, &c.; some put our [1194]fairies into this rank, which have been in former times adored with much superstition, with sweeping their houses, and setting of a pail of clean water, good victuals, and the like, and then they should not be pinched, but find money in their shoes, and be fortunate in their enterprises. These are they that dance on heaths and greens, as [1195] Lavater thinks with Tritemius, and as [1196]Olaus Magnus adds, leave that green circle, which we commonly find in plain fields, which others hold to proceed from a meteor falling, or some accidental rankness of the ground, so nature sports herself; they are sometimes seen by old women and children. Hierom. Pauli, in his description of the city of Bercino in Spain, relates how they have been familiarly seen near that town, about fountains and hills; Nonnunquam (saith Tritemius) in sua latibula montium simpliciores homines ducant, stupenda mirantibus ostentes miracula, nolarum sonitus, spectacula, &c. [1197]Giraldus Cambrensis gives instance in a monk of Wales that was so deluded. [1198]Paracelsus reckons up many places in Germany, where they do usually walk in little coats, some two feet long. A bigger kind there is of them called with us hobgoblins, and Robin Goodfellows, that would in those superstitious times grind corn for a mess of milk, cut wood, or do any manner of drudgery work. They would mend old irons in those Aeolian isles of Lipari, in former ages, and have been often seen and heard. [1199]Tholosanus calls them trullos and Getulos, and saith, that in his days they were common in many places of France. Dithmarus Bleskenius, in his description of Iceland, reports for a certainty, that almost in every family they have yet some such familiar spirits; and Felix Malleolus, in his book de crudel. daemon. affirms as much, that these trolli or telchines are very common in Norway, "and [1200] seen to do drudgery work;" to draw water, saith Wierus, lib. 1. cap. 22, dress meat, or any such thing. Another sort of these there are, which frequent forlorn [1201]houses, which the Italians call foliots, most part innoxious, [1202]Cardan holds; "They will make strange noises in the night, howl sometimes pitifully, and then laugh again, cause great flame and sudden lights, fling stones, rattle chains, shave men, open doors and shut them, fling down platters, stools, chests, sometimes appear in the likeness of hares, crows, black dogs," &c. of which read [1203]Pet Thyraeus the Jesuit, in his Tract, de locis infestis, part. 1. et cap. 4, who will have them to be devils or the souls of damned men that seek revenge, or else souls out of purgatory that seek ease; for such examples peruse [1204] Sigismundus Scheretzius, lib. de spectris, part 1. c. 1. which he saith he took out of Luther most part; there be many instances. [1205]Plinius Secundus remembers such a house at Athens, which Athenodorus the philosopher hired, which no man durst inhabit for fear of devils. Austin, de Civ. Dei. lib. 22, cap. 1. relates as much of Hesperius the Tribune's house, at Zubeda, near their city of Hippos, vexed with evil spirits, to his great hindrance, Cum afflictione animalium et servorum suorum. Many such instances are to be read in Niderius Formicar, lib. 5. cap. xii. 3. &c. Whether I may call these Zim and Ochim, which Isaiah, cap. xiii. 21. speaks of, I make a doubt. See more of these in the said Scheretz. lib. 1. de spect. cap. 4. he is full of examples. These kind of devils many times appear to men, and affright them out of their wits, sometimes walking at [1206]noonday, sometimes at nights, counterfeiting dead men's ghosts, as that of Caligula, which (saith Suetonius) was seen to walk in Lavinia's garden, where his body was buried, spirits haunted, and the house where he died, [1207]Nulla nox sine terrore transacta, donec incendio consumpta; every night this happened, there was no quietness, till the house was burned. About Hecla, in Iceland, ghosts commonly walk, animas mortuorum simulantes, saith Joh. Anan, lib. 3. de nat. daem. Olaus. lib. 2. cap. 2. Natal Tallopid. lib. de apparit. spir. Kornmannus de mirac. mort. part. 1. cap. 44. such sights are frequently seen circa sepulchra et monasteria, saith Lavat. lib. 1. cap. 19. in monasteries and about churchyards, loca paludinosa, ampla aedificia, solitaria, et caede hominum notata, &c. (marshes, great buildings, solitary places, or remarkable as the scene of some murder.) Thyreus adds, ubi gravius peccatum est commissum, impii, pauperum oppressores et nequiter insignes habitant (where some very heinous crime was committed, there the impious and infamous generally dwell). These spirits often foretell men's deaths by several signs, as knocking, groanings, &c. [1208]though Rich. Argentine, c. 18. de praestigiis daemonum, will ascribe these predictions to good angels, out of the authority of Ficinus and others; prodigia in obitu principum saepius contingunt, &c. (prodigies frequently occur at the deaths of illustrious men), as in the Lateran church in [1209]Rome, the popes' deaths are foretold by Sylvester's tomb. Near Rupes Nova in Finland, in the kingdom of Sweden, there is a lake, in which, before the governor of the castle dies, a spectrum, in the habit of Arion with his harp, appears, and makes excellent music, like those blocks in Cheshire, which (they say) presage death to the master of the family; or that [1210]oak in Lanthadran park in Cornwall, which foreshows as much. Many families in Europe are so put in mind of their last by such predictions, and many men are forewarned (if we may believe Paracelsus) by familiar spirits in divers shapes, as cocks, crows, owls, which often hover about sick men's chambers, vel quia morientium foeditatem sentiunt, as [1211]Baracellus conjectures, et ideo super tectum infirmorum crocitant, because they smell a corse; or for that (as [1212]Bernardinus de Bustis thinketh)