Robert Burton.

The anatomy of melancholy : what it is, with all the kinds, causes, symptoms, prognostics, and several cures of it : in three partitions, with their several sections, members, and subsections, philosophically, medically, historically opened and cut up : with a satirical preface, conducing to the fol online

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Online LibraryRobert BurtonThe anatomy of melancholy : what it is, with all the kinds, causes, symptoms, prognostics, and several cures of it : in three partitions, with their several sections, members, and subsections, philosophically, medically, historically opened and cut up : with a satirical preface, conducing to the fol → online text (page 23 of 48)
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Cnisius, HermeticaB Philosophiae, lib. i. cap. 4, by several
arguments proves angels and spirits to be corporeal ; quic'
quid continetur in loco Gorporeum est : At spiritus continetur
m loco, ergo.* Si spiritus sunt quanti, erunt Gorporei : Ai
funt quanti, ergo. Sunt finiti, ergo quanti, S^c. f Bodine

1 He lived 600 years since. « Apn- solido percussa oorpore. • Whatevwf

VAxa : spiritus animalia siin^< animo pas- occupies space is corporeal : — spirit occu*
fiUlia, mente rationaiia, corpore aeria, pies space, therefore^ &c. he. 1 4 Lib. 4
tonpore sempiterna. ' Nutrinntur, et Theol. nat. fol. 685
excrementa habent, quod pulsata doleant
VOL. I. 16

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242 Nature of Devik. [Part. I. sec. a

goes farther yet, and will have these, AnimcB separatee genii^
spirits, angels, devils, and so likewise souls of men departed,
if corporeal (which he most eagerly contends) to be of some
shape, and that absolutely round, like Sun and Moon, be-
cause that is the most perfect form, quce nihil habet asperi"
tatis, nihil angvlis indsum, nihil anfractihus involutuniy
nihil eminenSf sed inter corpora perfecta est perfectissimum ; *
therefore all spirits are corporeal he concludes, and in their
proper shapes round. That they can assume othpr aerial
bodies, all manner of shapes at their pleasures, appear in
what likeness they will themselves, that they are most s^ift
in motion, can pass many miles in an instant, and so likewise
' transform bodies of others into what shape they please, and
with admirable celerity remove them from place to place
(as the Angel did Habakkuk to Daniel, and as Philip the
deacon was carried away by the Spirit, when he had bap-
tized the eunuch ; so did Pythagoi^as and Apollonius remove
themselves and others, with many such feats) ; that they
can represent castles in the air, palaces, armies, spectrums,
prodigies, and such strange objects to mortal men's eyes,
* cause smells, savours, &c., deceive all the senses ; most writ-
ers of this subject credibly believe ; and that they can foretell
future events, and do many strange miracles. Juno's image
spake to Camillus, and Fortune's statue to the Roman
matrons, with many such. Zanchius, Bodine, Spondanus,
and others, are of opinion that they cause a true meta-
morphosis, as Nebuchadnezzar was really translated into a
beast. Lot's wife into a pillar of salt ; Ulysses's companions
into hogs and dogs, by Circe's charms ; turn themselves and
others, as they do witches into cats, dogs, hares, crows, &c.
Strozzius Cicogna hath many examples, lib. iii. omnif. mag.
cap. 4 and 5, which he there confutes, as Austin likewise

1 Which has no roughness, angles, Strozsias Oioogna, Uh. 8, cap. 4, omnif.
fractures, prominences, but is the most mag, Per aera subducere et in sublime
perfect amongst perfect bodies. 3 Oyp- corpora ferre possunt, Biarmanus. Per
rianus in Bpist- montes etiam et ani- cussi dolent et uruntur in conspicuos ci-
malia transferri possunt : as the devil did neres, Agprippa, lib. 3, cap. de occult. Phi-
Christ to the top of the pinnacle; and los. ^ A^ppa de occult Philos. lib.8,
witches are often translated. See more in cap. 18.

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Mem. 1, 8ub». 2.] Nature of Devils. 243

doth, de CIV. Dei, lib. xviii. That they can be seen when
and in what shape, and to whom they will, saith Psellus,
Tametsi nil tale viderim, nee optem videre, though he him-
self never saw them nor desired it ; and use sometimes car-
nal copulation (as elsewhere I shall ^ prove more at 'large)
with women and men. Many will not believe they can be
seen, and if any man shall say, swear, and stiffly maintain,
though he be discreet and wise, judicious and learned, that
he hath seen them, they account him a timorous fool, a
melancholy dizzard, a weak fellow, a dreamer, a sick or a
mad man, they contemn him, laugh him to scorn, and yet
Marcus of his credit told Psellus that he had often seen them.
And Leo Suavius, a Frenchman, c. 8, in Commentar. L 1,
Paracelsi de vita longd, out of some Platonists, will have the
air to be as full of them as snow falling in the skies, and that
they may be seen, and withal sets down the means how men
may see them ; Si irreverberatis oeulis sole spUndente versus
codum coTUinuaverint obtiUtis, S^c,,* and saith moreover he
tried it, pramissorum feci experimentum, and it was true,
that the Platonists said. Paracelsus confesseth that he saw
them divers times, and conferred with them, and so doth
Alexander ab ^ Alexandro, " that he so found it by experi-
ence, when as before he doubted of it" Many deny it, saith
Lavater de spectris, part i. c 2, and part ii. c 11, " because
they never saw them themselves ; " but as he reports at
large all over his book, especially c 19, part 1, they are
often seen and heard, and familiarly converse with men, as
Lod. Vives assureth us, innumerable records, histories, and
testimonies evince in all ages, times, places, and 'all travel-
lers besides; in the West Indies and our northern climes.
Nihil familiaritis quam in agris et urlihus spirltiis videre^
audire qui vetent, jubeant, S^c. Hieronimus vita Pauli, Basil
ser. 40, Nicephorus, Eusebius, Sojcrates, Sozomenus, f Jaco-

1 Part. 8, Sect. 2, Mem. 1, Subs. 1, Ita sibi visum et compertum quum priof

Love Melancholy. * '^ By ga^ng stead- an eraent ambigerct : Pidem suam liberet

fiistly on the sun illuminated with his « Li. 1, de verit. Fidei. Benao, &o. f Lib

brightest rays." 3 Qenial. dierum. de Divinatione et magi&.

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244 NaJtwre of Devils. [Purt. I. sec 1

bus Boissardus in his tract de spirituum apparitiomhus^
Petrus Loyerus 1. de spectris, Wierus 1. 1, have infinite
variety of such examples of apparitions of spirits, for him to
read that farther doubts, to his ample satisfaction. One
alone I will briefly insert A nobleman in Germany was
sent ambassador to the King of Sweden (for his name, the
time, and such circumstances, I refer you to Boissardus,
mine ^Author). After he had done his business, he sailed to
Livonia, on set purpose to see those familiar spirits, which are
diere said to be conversant with men, and do their drudgery
works. Amongst other matters one of them told him where
his wife was, in what room, in what clothes, what doing, and
brought him a ring from her, which at his return, non sine
omnium admiratione, he found to be true ; and so believed
that ever after, which before he doubted of. Cardan L 19,
de subtil, relates of his father, Facius Cardan, that after the
accustomed solemnities. An. 1491, 13 August, he conjured
up seven devils, in Greek apparel, about forty years of age,
some ruddy of complexion, and some pale, as he thought ;
he asked them many questions, and they made ready answer,
that they were aerial devils, that they lived and died as men
did, save that they were far longer lived (700 or 800 ^ years);
they did as viuch excel men in dignity as we do juments,
and were as far excelled again of those that were above
them; our * governors and keepers they are moreover,
which t Plato in Critias delivered of old, and subordinate to
one another, Ut enim homo homini, sic dcemon dcemoni
dominatuTj they rule themselves as well as us, and the
spirits of the meaner sort had commonly such offices, as we
make horse-keepers, neat-herds, and the basest of us, over-
seers of our cattle ; and that we can no more apprehend their
natures and functions, than a horse a man's. They knew all
things, but might not reveal them to men; and. ruled and

1 Gap. 8. Transportavit in UToniam liores hominibns, quanto hi brutis ani'

eupiditate yidendi, &c. * Sic Hesiodus mantibus. t Pnesides. Paston»

de Nympbis rivere dicit 10 setates phoe- Gabernatores hominam, et illi anima

nictun yel 9, 7, 20. * Oustodes homi- litun.
nam «t prfviaciaram, &c., tanto me>

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Mem. 1, subs. 2.] Nature of Spirits, 245

domineered over us, as we do over our horses ; the best
kings amongst us, and the most generous spirits, were not
comparable to the basest of them. Sometimes they did
instruct men, and communicate their skill, reward and cherr
ish, and sometimes, again, terrify and punish, to keep them
in awe, as they thought fit, Nihil magis cvpientes (saidi
Lysius, Phis» Stoicorum) quam adcfrationem hominum,*
The same Author, Cardan, in his Hyperchen, out of the
doctrine of Stoics, will have some of these Genii (for so he
calls them) to be ^ desirous of men's company, very affable
and familiar with them, as dogs are ; others, again, to abhor as
serpents, and care not for them. The samfe belike Tritemius
calls Ignios et sublunares, qui nwnquam demergunt ad inferi"
ora^ atU vix vUum hdbent in terris commercium ; ^ " Gener-
rily they far excel men in worth, as a man the meanest
worm; though some of them are inferior to those of their
>wn rank in worth, as the blackguard in a prince's court,
and to men again, as some degenerate, base, rational creatures,
are excelled of brute beasts."

That they are mortal, besides these testimonies of Cardan,
Martianus, &C., many other divines and philosophers hold,
post prolixum tenqms moriuntar omnes ; The 'Platonists,
tod some Rabbins, Porphyrins and Plutarch, as appears by
that relation of Thamus : * " The great god Pan is dead ; "
Apollo Pythius ceased ; and so the rest St. Hierome, in
the life of Paul the Hermit, tells a story how one of them
appeared to St. Anthony in the Wilderness, and told him as
much. * Paracelsus of our late writers stiffly maintains that
they are mortal, live and die as other creatures do. Zozimus,
L 2, further adds, that religion and policy dies and alters with
them. The ®Grentiles' gods, he saith, were expelled by Con-
stantine, and together with them. Imperii Romani majestas,

* " OoTeting nothing more than the fro. ' Cibo et potu uti et venere cum

admiration of* mankind." i Natura hominibos ao tandem mori, Oieogna. 1,

Ikmiliares ut canes hominibns multi part. lib. 2, c. 8. ^ Plutarch, de defect.

aTerflantur et abhorrent. ^ Ab homine oraeulonim. > Lib. de Zilphis et Pig*

plus distant quam homo ab ignobilissimo mds. o Dii gentium a Constantio prol>

Teme, et tamen quidam ex Us ab ho- Ugati sunt, &c.
minibus superantur ut homines k feris.

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246 Nature of Spirits. [Part. L sec. %

etfortuna interiit, et profligata est ; The fortune and majesty
of the Roman Empire decayed and vanished, as that heathen
in * Minutius formerly bragged, when the Jews were over-
come by the Romans, the Jews' God was likewise captivated
by that of Rome ; and Rabsakeh to the Israelites, no God
should deliver them out of the hands of the Assyrians. But
these paradoxes of their power, corporeity, mortality, taking
of shapes, transposing bodies, and carnal copulations, are suf-
ficiently confuted by Zanch. c. 10,1. 4. Pererius in his com-
ment, and Tostatus questions on the 6th of Gen. Th. Aquin.,
St Austin, Wierus, Th. Erastus, Delrio, tom. 2, 1. 2, qusest.
29 ; Sebastian Michaelis, c 2, de spiritibus, D. Reinolds Lect
47. They may deceive the eyes of men, yet not take true
bodies, or make a real metamorphosis ; but as Cicogna proves
at large, they are ^ lUusorice et prcestigiatrices transformo'
tiones, omnif. mag, lib. 4, cap, 4, mere illusions and cozen-
ings, like that tale of Pasetis ohulus in Suidas, or that of
Autolicus, Mercury's son, that dwelt in Parnassus, who got
so much treasure by cozenage and stealth. His father Mer-
cury, because he could leave him no wealth, taught him many
fine tricks to get means, t^or he could drive away men's
cattle, and if any pursued him, turn them into what shapes
he would, and so did mightily enrich himself, hoc astu niaoci'
mam prcedam est adsecutus. This, no doubt, is as true as
the rest ; yet thus much in general. Thomas, Durand, and
others, grant that they have understanding far beyond men,
can probably conjecture and * foretell many things ; they can
cause and cure most diseases, deceive our senses ; they have
excellent skill in all Arts and Sciences ; and that the most
illiterate devil is Quovis homine sdentior (more knowing
than any man), as ' Cicogna maintains out of others. They

* OctoTian dial. Judseomm deum fa- que formafl vertebat Pausanias, Hys^ntui.

Isse Romanorum numinibus una cum * Austin in 1. 2, de Gen. ad literam, cap.

gente captivum. i Omnia spiritibus 17. Partim quia subtilioiis sensus acu-

plena, et ex eorum concordia et discordia mine, partim scientia calidiore Tigent eA

omnes boni et mali eflSMstus promanant, expenentia propter ma^niam longitudi-

omnia humana reguntur paradoxa yete- nem vitse, purtim ab Angelis disount, fro.

rum de quo Cicogna. omnif. mag. 1. 2, c. 8. > Lib. 8, omnif. mag. cap. 8.
f Ores quaa abacturus erat in quascun-

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Mem. 1, subs. 2.] Nature of Spirits. 247

know the virtues of herbs, plants, stones, minerals, &c ; of
all creatures, birds, beasts, the four elements, stars, planets,
can aptly apply and make use of them as they see good ;
perceiving the causes of all meteors, and the like ; Dant se
coloribiis (as * Austin hath it) accommodant se Jiguris, ad'
hcerent sonis, subjiciunt se odoribus, infundunt se saportbusy
cmnes sensus etiam ipsam inteUigentiam dcemones fallunt^
they deceive all our senses, even our understanding itself
at once. ^They can produce miraculous alterations in the
air, and most wonderful effects, conquer armies, give vic-
tories, help, further, hurt, cross and alter human attempts
and projects {Dei permissu) as they see good themselves.
t When Charles the Great intended to make a channel be-
twixt the Rhine and the Danube, look what his workmen did
in the day, these spirits flung down in the night, Ut conatu
Rex desisterety pervicere. Such feats can they do. But that
which Bodine, 1. 4, Theat. nat., thinks (following Tyrius
belike, and the Platonists,) they can tell the secrets of a
man's heart, aut cogitationes hominum, is most false ; his
reasons are weak, and sufficiently confuted by Zanch. lib. 4,
cap. 9, Hierom. lib. 2, com. in Mat. ad cap. 15, Athanasius
quaest 27, and Antiochum Principem, and others.

Orders.'] As for those orders of good and bad Devils,
which the Platonists hold, is altogether erroneous, and those
Ethnics boni et maU Genii, are to be exploded ; these hea-
then writers agree not in tlus point among themselves, as
Dandinus notes. An sint Xmali non comieniunt, some will
have all spirits good or bad to us by a mistake, as if an Ox
or Horse could discourse, he Tiould say the Butcher was his
enemy because he killed him, the Grazier his friend because
he fed him ; a Hunter preserves and yet kills his game, and
is hated nevertheless of his game; nee piscatorem piscis

• L. 18, quest. > Quuin tanti sit et mo, Cicogna. t Aventinus, quicquM

tarn profunda spiritum scientia, mirum interdiu exhauriebatur, noctu expleba-

non est tot tantasque res visu admirab- tur. Inde pavefecti curatores, &c.

lies ab ipsis patrari, et quidem rerum t In Mb. 2 de Anima text. 29. Homerui

naturalium ope quas multo melius Intel- discriminatim omnes spirituB dsemonM
Ijgunt, multoque peritius suis locis et . yocat.
Innporibus applicajre norunt, quam ho-

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248 Nature of Spirits, [Part I. sec. s.

amare potest, S^. But Jamblichus, Psellus, Plutarch, and
most Platonists acknowledge bad, et ah eorum malefidis
cavendumy and we should beware of their wickedness, for
they are enemies of mankind, and this Plato learned in
Egypt, that they quarrelled with Jupiter, and were driven
byliim down to hell.* That which ^Apuleius, Xenophon,
and Plato contend of Socrates' DaBmonium, is most absnrd ;
That which Plotinus of his, that he had likewise Deum pro
Dcemonio ; and that which Porphiry concludes of them all in
general, if they be neglected in their sacrifice they are angry ;
nay moi*e, as Cardan in his Hyperchen will, they feed <m
men's souls, Elementa sunt plantis aUmentum, animalibus
plafiUBy hominibus animdlicty erunt et homines cUiiSy non
autem diis, nimis enim remota est eorum natura a nostrdj
quapropter dcemonibus ; and so belike that we have so many
battles fought in all ages, countries, is to make them a feast,
and their sole delight ; but to return to that I said before, if
displeased they fret and chafe (for they feed belike on the
souls of beasts, as we do on their bodies), and send many
plagues amongst us ; but if pleased, then they do much good ;
is as vain as the rest and confuted by Austin, 1. 9, c. 8, de
Civ. Dei, Euseb. 1. 4, praepar. Evang. c. 6, and others. Yet
thus much I find, that our Schoolmen and other ^Divines
make nine kinds of bad spirits, as Dionysius hath done of
Angels. In the first rank are those false gods of the Gren
tiles, which were adored heretofore in several Idols, and gave
Oracles at Delphos, and elsewhere ; whose Prince is Beelze-
bub. The second rank is of Liars and -^uivocators, as
Apollo Pythius, and the like. The third are those vessels
of anger, inventors of all mischief ; as that Theutus in Plato ;
Esay calls them 'vessels of fiiry; their Prince is BeliaL
The fourth are malicious revenging Devils ; and their Prince
is Asmodaeus. The fiflh kind are cozeners, such as belong

* A JoTe ad inferos puld, ke. i De nonnunquam instar ovis, Plato.

Deo Sooratis. adest mihi diTina sorte > Agrippa, lib. 8, de occult, ph. c. IS,

Dsemonium quoddam k prima pueritia Zanob. Pictorus, Pererios Oioogna, * 8

me Becntum, saepe dlssoadet, impellit cap. 1. * Vaaa iraa. o. 18.

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Mem, 1, subs. 2.] Nature of Spirits. 249

to Magicians and Witches; their Prince is Satan. The
sixth are those aerial devils that ^ cbrrupt the air and cause
plagues, thunders, fires, &c ; spoken of in the Apocalypse,
and Paul to the Ephesians names them the Princes of the
air ; Meresin is their Prince. The seventh is a destroyer,
Captain of the Furies, causing wars, tumults, combustions,
uproars, mentioned in the Apocalypse ; and called Abaddon.
The eighth is that accusing or calumniating Devil, whom the
Greeks call Atapo^, that drives men to despair. The ninth
are those tempters in several kinds, and their Prince is Mam-*
mon. Psellus makes six kinds, yet none above the Moon ;
Wierus in his Pseudomonarchia Daemonis, out of an old
book, makes many more divisions and subordinations, with
their several names, numbers, offices, &c, but Grazseus cited
by ^ Lipsius will have all places full of Angels, Spirits, and
Devils, above and beneath the Moon,' ethereal and aerial,
which Austin dtes out of Varro 1. viL de Civ. Dei, c 6.
" The celestial Devils above, and aerial beneath," or, as some
will, gods above, Semidei or half gods beneath. Lares, He
roes. Genii, which climb higher, if they lived well, as the
Stoics held ; but grovel on the ground as they were baser
in their lives, nearer to the earth ; and are Manes, Lemures,
Lamiae, &c. * They will have no place but all full of Spiiits,
Devils, OF some other inhabitants ; Plenum Gcehim, aer, ctque^
terra, et omnia sub terra, saith ^ Gazseus ; though Anthony
Busca in his book de Inferno, lib. v. cap« 7, would confine
them to the middle Region, yet they will have them every-
where. " Not so much as a hair-breadth empty in heaven,
ei»*th, or waters, above or under the earth." The air is not
so full of files in summer, as it is at all times of invisible
devils ; this * Paracelsus stiffly maintains, and that they have
every one their sevend Chaos, others will have infinite worlds,
and each world his peculiar Spirits, Qods, Angels, and Devils
to govern and punish it

1 Quibas datum est nocere terras et heroas, lares, genios. * Mart. Capella.

mari, &c. 3 Physiol. Stoicorum h ft Nihil yacuam ab his ubi Tel capillum (n

Senec. Ub. 1, cap. 28. 3 Usque ad aere rel aqua jaceas. « lib. d£ Zilp.
tUDam animas esse tethereaa Tooarique

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250 Digression of Spirits. [Part. I. sec. %

** Singula * nonnulli credunt quoque sidera posse
Dici orbes, terramque appellant sidus opacum,
Qui minimus divdm prsesit."

** Some persons believe each star to be a worlds and this earth an opaqae
•tar, over which the least of the gods presides.**

1 Gregorius Tholsanus makes seven kinds of ethereal
Spirits or Angels, according to the number of the seven
Planets, Saturnine, Jovial, Martial, of which Cardan dia-
courseth lib. xx. de subtil, he calls them substantias primas^
Olympicos dcemories TritemiuSy qui pr(ESunt Zodiaco, S^c.^
and will have them to be good Angels above, Devils
beneath the Moon, their several names and offices he there
fiets down, and which Dionysius of Angels, will have several
spirits for several countries, men, offices, &c, which live about
them, and as so many assisting powers cause their operations,
will have in a word, innumerable, as many of them as there
be Stars in the Skies, f Marcilius Ficinus seems to second
this opinion, out of Plato, or from himself, I know not, (still
ruling their inferiors, as they do those under them again, all
eubordinate, and the nearest to the earth rule us, whom we
subdivide into good and bad angels, call gods or devils, as
they help or hurt us, and so adore, love or hate) but it is
most likely from Plato, for he relying wholly on Socrates,
quern mori potius quam mentiri voluisse scribit, whom he
says would rather die than tell a falsehood out of Socrates's
authority alone, made nine kinds of them ; which opinion
belike Socrates took from Pythagoras, and he from Trismegis-
tus, he from Zoroasties, first Grod, second idea, 3. Intelli-
gences ; 4. Archangels ; 5. Angels ; 6. Devils ; 7. Heroes ;
8. Principalities ; 9. Princes ; of which some were abso-
lutely good, as gods, some bad, some indifferent inter deos
et homines, as heroes and dasmons, which ruled men, and
were called genii, or as t Proclus and Jamblichus will, the

* Palingenius. i Lib. 7, cap. 84 et 6. tea, ut habet nostra. t I<ib. de Arnica.

Syntax, art. mirab. f Comment in et dsemone med. inter deos et homines,

cUal. Plat, de amore, cap. 5. TJt spbaBra dicta ad nos et nostra SBqualiter ad deot

quaalibet nuper nos, ita prsestantiores Jbrunt.
habent- habitatores suae sphaBra consor-

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Mem. 1, subs. 2.j Digression of Spirits, 251

middle betwixt God and men. Principalities and Princes,
which commanded and swayed Kings and countries; and
had several places in the Spheres perhaps, for as every
sphere is higher, so hath it more excellent inhabitants;
which belike is that Galilseus k Galileo and Kepler aims at
in his Nuncio Syderio, whei^ he will have * Saturnine and
Jovial inhabitants; and which Tycho Brah^ doth in some
sort touch or insinuate in one of his Epistles ; but these
things * Zanchius justly explodes, cap. 3, lib. 4, P. Martyr*
in 4 Sam. 28.

So that according to these men the number of ethereal
spirits must needs be infinite ; for if that be true that some
of our mathematicians say : if a stone could fall from the
starry heaven, or eighth sphere, and should pass every hour
an hundred miles, it would be sixty-five years or more, before
it would come to ground, by reason of the great distance of
heaven from earth, which contains, as some say, one hundred
and seventy millions eight hundred and three miles, besides
those other heavens, whether they be crystalline or watery
which Maginus adds, which peradventure holds as much
more, how many such spirits may it contain ? And yet for
all this ^ Thomas Albertus, and most hold that there be far
more angels than devils.

SvUunary devils, and their hinds."] But be they more or
less. Quod supra nos nihil ad nos (what is beyond our com-
prehension does not concern us). Howsoever as Martianus
foolishly supposeth, .^herii Dcemones non curant res hu-
manas, they care not for us, do not attend our actions, or look
for us, those ethereal spirits have other worlds to reign in
belike or business to follow. We are only now to speak in
brief of these sublunary spirits or devils ; for the rest, our
divines determine that the Devil had no power over stars, or
heavens ; * Garminihus ccelo possunt dedtu:ere lunam, S^c. (by
their charms [verses] they can seduce the moon from the

1 Satttrninas et Joviales accolas. * In general! reserrantur. * q[. 86. art. 9
loca detrusi sunt infra oaelestes orbes > Virg. 8 Eg.
n aerem scllket et infra ubi Judiclo

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252 Digression of Spirits. [Part. I. sec. a.

heavens). Those are poetical fictions, and that they can
^sistere aguam Jluviisy et vertere sidera retro, S^c. (stop rivers
and turn the stars backwards in their courses) as Canadia in

Online LibraryRobert BurtonThe anatomy of melancholy : what it is, with all the kinds, causes, symptoms, prognostics, and several cures of it : in three partitions, with their several sections, members, and subsections, philosophically, medically, historically opened and cut up : with a satirical preface, conducing to the fol → online text (page 23 of 48)