The generall history of vvomen containing the lives of the most holy and prophane, the most famous and infamous in all ages, exactly described not only from poeticall fictions, but from the most ancient, modern, and admired historians, to our times / by T.H., Gent.

THE EIGHTH BOOK inscribed VRANIA. (Book 8)

Intreating of Women every way learned▪ of Poetres∣ses, and Wi••ches, &c.

POlyhimnia remembers me to look up to her Sister Vrania, whose contemplation is in the Stars and Planets; where me thinks I behold the t••••lve Signs, as Mani••us (in his first book Astronomicon) thus de∣scribes their order:

Aurato Princeps A••ies in vellere fulgens Respicit, admira••s adversum surgere Taurum, &c. The Princely Ram clad in his go••den wool, Looks back, admiring to behold the Bul Against him rise; who with a chearfull face Cals to the Twins to bid them mend their pace: The Crab these followes, and the Lion than; Next, the Celestiall M••id, not known by m••n: Libra comes after, who (lest Time should fail) Weighes out the Nights and Daies in equall scale,

And cals the Scorpion on, who in his train Bears a bright fulgent star, at which (in vain) The Centaur (with his string drawn to his ear) Aims his keen shaft: the Goat doth next appear, Thats Capricornus call'd, who oft times lowers, Because to quench his star, Aquarius powers His Laver forth: next after him, are plac'd Pisces, that of the twelve Signs are the last.

And now whilst mine eies are yet fixt upon the stars, let it appear no unprofitable digression, to speak something concerning Astronomy. Atlas for his skil in that Art, the Poets fabled him to support Heaven on his shoulders; and Endimion for observing the course of the Moon, was there∣fore said to be her friend and lover. The Babylonians are reported to be the first observers of the Stars and Planets, by whom the Grecians being instructed, ••••und out the two ••••les, devised the Dial, and distinguished the Day and the Night into four and twenty hours Zoroastres that florished in the time that Ninus reigned in Assyria, was in this Art famous. Palamides the son of Nauplius and Climene was the first amongst the Greeks that accommodated the Weeks, Months, and Years, and proportioned them to the true course of the Sun; he observed the terrible eclipse of the Sun, and taught it to be a meer naturall cause, and not pr••digious, as it was then seated. Philostratus in Hero••cis. Thales Milesius one of the seven Wise men of Greece, appli∣ed himselfe to this study, and as Calimachus witnesseth of him, was the first that disputed upon Visa major, as Eudemus predicted the Eclipse of the Sun to the Ionians▪ which hap∣ned in the time that Haliattes was King of Lydi••, and fought a great and terrible battel against A••axaris King of the Medes Hero••otus in Clio. Laertius, lib. 1. Anaximander Mi∣lesius the Scholer of Thales, first taught that the Moon shi∣ned only by a borrowed light, and that the Sun equalled in bignesse the compasse of the whole frame of the Earth, and was the purest fire; he made the first Sun dial in La∣cedemon, and placed it where it might best give a shadow from the reflection of the Sun; he observed the Equinocti∣all, and made Spheres and Horoscopes, Laert. lib. 2. Anax∣agoras Cl••zimonius taught, That the Sun was a fire perpetu∣ally burning greater in the circumference then the Island of Pelop••n••esus, he called it a fiery Stone; he predicted that a stone should fall from the Orb of the Sun, which

hapned neer to Aego•• a flood in Thrace, in the second year of the seventy eight Olympiad. This made Euripides his scholer in Phaetontide, to call the Sun a golden Turfe; and that the Moon conteined within her Sphere, Houses, and Dwellings, Hils, Vallies, Forrests, Beasts, and People. He affirmed the Galaxia or Milky path, to be a meer re∣flex of the Sun, and no inter-light arising from the Stars; Comets he taught to be a concourse of the wandring Stars, and the flames or beards which proceed from them loose sparks shaken by the air: Being asked for what end he was born into the world, he answered, Only to have inspe∣ction into the Sun, the Moon and the Planets, Laert. lib 2. Plin. lib. 2. cap. 60. In this were eminent Parmenides Eleates, the scholer of Xenophon, Leucippus Eleates, Democrates Abde∣rites, Xenocrates Chalcidonius, who writ six books de Astrolo∣gia, as Laertius witnesseth, lib. 4. Eudoxus Guidius, Theophra∣stus Erisius, Oenopides Chius, Meton Lacedemonius (both re∣membred by Aelianus) Protagorus Astrologus, with infinite others: and among these Hyppatia a learned woman of A∣lexandria, daughter of Theon the famous Geometririan, and wife to the Philosopher Isiodorus; she writ of Astronomy, kept school in Alexandria, where she was frequented by many worthy scholers, she flourished in the time of Arcadi∣us the Emperor, and was after by such as envied her fame in learning, pitifully slain and massacred. From the pro∣fessors of this Art, I come to the effects thereof. It is rela∣ted of Meton the expert Astrologian, when the Athenian forces were to be shipped into Sicily to fight against the Syracusans, he foreseeing by his Art the lamentable suc∣cesse of that battel, which after proved accordingly, to a∣void the danger thereof, being a man of especial imploi∣ment in that businesse, and to come off without suspition of fear or cowardise, he counterfeited madnesse; which the better to confirm, he fired a Summer house of his own which stood nere Pyceta, by which act he was judged to be distracted in his sences, and for that reason dismist from his charge. Plutarch in Alc••biad P. Nigidius Figulus was of the Pythagorean Sect, excellent both in the Mathematicks and Physick, of whom Lucian. lib. 1.

At Figulus cui cura deos secreta{que} mundi Nosse fuit. But Figulus, whose chiefe care was to find And know the gods, with secrets from mankind Conceal'd, &c.

He flourished in the time of Caesar, he was skilful in the re∣volutions of the Heavens, above all that lived in his t••me: amongst other notable effect of his Art, he predicted to Augustus being an infant, the Imperiall purple. X••ph••lin in Augusto. Scribonius Mathematicus told Lyvia, the mother of Tib••rius Caesar being with child, that she was great with a male infant, not a female, adding (wherein his Art failed) Verum sine D••••demate, i. But without a Diadem, as ignorant then to what height the majesty of the Caesars were to as∣cend, Sabell••cus lib. 1. cap. 1. It is reported of the Astrologian Thrasillus, that when Tiberius was banished by Augustus in∣to the Island of Rhodes, and in his greatest melancholy and discontent, had been often comforted by Thrasillus his school-master, as promising some speedy good news appre∣hended from his Art. But on a time they two walking to∣gether upon the banks of the Sea, Tiberius stil fretting and ch••fing inwardly with himselfe, that he had been so long ••ooled with vain and idle promises, by the Mathematician his Master, he rated him with bitter and harsh tearms, re∣viling his Art, and was ready to have cast him headlong (in this extremity of rage) from the pro••ō••ory; when Thea∣fillas in••eating his patience but a few hours, espied a ship with ful sails making towards the harbor, when suddenly rejoicing, Be of good comfort Tiberius (saith he) for in yon ship is brought thee what thou most desirest; which proved accordingly, for they attending their landing, letters were delivered to Tiberius from Augustus and Lyvia, of his repeal f••om exile, and his calling back to Rome; at which time was laid the foundation of his Empire, Fulgos lib 8 cap 1•• Dion. in August. reports i•• thus, Tiberius walking with Thra••illus, and privately intending to cast him from the rock, without any appearance of an••er, on the sudden he grew wondrous melancholy and sad, upon which Tiberius demanding the cause, Thrasillus answered, because I find there is now a pr••sent mischiefe intended against me; upon which words the purpose of Tiberius was altered, and the othe••s presci∣ence by him much commended. Even Tiberius himself was studious and expert in Astrology, Astronomy, and other mystical and hidden Arts, insomuch that he caused many noble Gentlemen of Rome to be innocently put to death, for no other reason then by calculating upon their nativity, he presupposed them dangerous to the State; he observed the carriage and conditions of all men, and whosoever excell'd

others in vertue, or entred into the least popular love, him he cut off. It is said, that meeting with Galba, upon his mar∣riage day, he cast a stedfast look upon him, and withall uttered these words, Et tu aliquando Principetum degust••his, i. And thou also shalt in time attain unto the Principality. The Emperor Hadrianus was not only industrious in the attaining to the height of perfection in the knowledge of all other general learning, but also in the Mathematicks, insomuch that Marius Maxim, affirms of him, That he as∣suredly knew all things that were spoken of, or by him; he writ down every morning with his own hand, the chan∣ces and successions that should follow the same day, and thus he continued to the hour of his death. He was often heard to say of Verus whom he had adopted,

O••••endent terris hunc tantum fata, nec ultra Esse sinent, &c. The fates will to the earth but shew him, then, E••e fully seen, snatch him away agen.

Volaterran Anturo lib. 23. saith, That he continued the wri∣ting down daily of those predictions, even to the last month of the year, in which he died, and then gave over; speaking openly, that within the compasse of that month he should be gathered to his fathers, Fulgos. lib. 8. cap. 11. Severus Perti∣nax having buried his wife Martia, made choice of a second called Julia, born of obscure parents; for no other reason, but that by the inspiration into those Stars that were pre∣dominant at her birth, he found that she was born to parti∣cipate of Imperial honours, Polaterran lib 23. An Astrolo∣gian in the Court of Frederick the second ••mperor, with great ceremony and dili••••nce observed Rodulphus Earl of Hausburch (a plain Gentleman of me••n fortunes, and les∣ser hopes, and one whom all the other Courtiers despised) and still he was mocked when he had neglected others of great place and office▪ to be only obsequious to him: this being told to the Emperor, he commanded the Artist be∣fore him, demanding the reason of his so doing; to whom he answered, Because O Frederick, in this Rodulphus I see a succeeding Emperor, who when thy issue shall fail, must repair the ••ignity of the Caesars, and his noble memorable acts ••il all Christendome with condign praises: neither was this presage frivolous or vainly spoken, for in the year of our redemption, 1273, in the Calends of October, this Ro∣dulphus was by the princes of Germany confirmed in the

Imperiall dignity, and crowned at Frankford, Caspinianus in Caesaribus. Marullus speaks of one Byliotus an Astrono∣mer, who died with eating of Mushroms, or such as we call Toad-stools, his words be these:

Dum cavet Astrologus prituris is sidera amicis, Dum sibi Boletos non cavet ipse perit. Whilst to foresee his friends mishhaps, His skil the Artist tri'd: His own sad fate he could not find, But eating Mushromes, di'd.

Rare effects of this Art were shewed in Guido Bonatus for•• liviensis, who lived under Martin the fourth, who sent to Guido Earl of Mountferrat, that if such a day, and at such an hour he would issue out of the City, and by stratagem invade his enemies posterity should remember him in that honorable victory, in which he should give them a strange defeat, and assuredly overcome, and himself receive a dan∣gerous wound in the thigh. The Earl at the day appointed issued from the City, and assaulted them, providing himself of all things necessary about him for a wound▪ He wins the day, followed the victory, was hurt in the same place, and after healed. Fulgos. lib 8 cap. 11. Egnat. lib. 8. cap. 11. Paulus tertius Pope (Farnesius) was miraculously skilful in Astro∣logy: He sent to his son Peter Aloysius (who at that time with great cruelty usurped in the Dukedome of Parma and Placentia) and warned him to beware and take heed of his own safety the 10 day of September, in the year of Grace, 1547. for that day was malignant to his life, and opposite to his good above all others. The father (as my Author saith) had power to forewarn his son, but the son had not grace to prevent the danger; for the same day predicted, he was slain in his own Castle by Augustinus Landus and Ja∣cobus Scotus, two Earls of Placentia, who pretended private conference with him. Being dead, he was delivered to the long afflicted people; who first hanged him up by the privy parts, and after (without all humane pity) tore him limb from limb, to satisfie their malicious vengeance. Sleidanus, lib. 19. Comment. I fear I have staied too long amongst the Stars, and conferred so much amongst those men, that some may fear I have forgot the Women: but it is otherwise, for I now proceed with them. And first,

Of Women Orators that have pleaded their own Causes, or others.

Strange and admirable is the efficacy and force of Elo∣quence. It is writ of the Poet Tyrtaeus, That when the Lacedemonians had been in three sundry battels de∣feated, and were in despair for ever reobtaining their pri∣stine honours and dignities, in this lowest of their deje∣ctednesse, he with his excellently eloquent Verses so kind∣led and awaked their dul and drowsie courages, that they the fourth time opposed the Messenians, their enemies; and wearing about them the names of their noble ancestors (whose brave exploits he in his Poems had celebrated) they re-assumed their former forces and courages, with such an addition and encrease of fortitude, that they after grew un∣resistable. Answerable to the facundity and eloquence of the Poet Tyrtaeus, was that of Amesia, a modest Roman La∣dy, who being of a great crime accused, and ready to incur the sentence of the Praetor, she in a great confluence stept up among the people, and without any advocate pleaded his own cause so effectually and strongly, that by the pub∣lique Suffrage she was freed and acquit from all aspersi∣ons whatsoever▪ Which she did with such a manly yet mo∣dest constancy, that from that time forward she was called Androgine. Val. Max. lib. 8. cap. 3. Equall to her was Horten∣sia, the daughter of Q. Hortensius: she, when the Roman Ma∣trons had a grievou•• fine put upon them by the Tribunes, and when all the Tribunes, Lawyers and Orators were afraid to take upon them the patronage of their Cause▪ this discreet Lady in person pleaded before the Triumvi∣rate, in the behalf of the women; which she did boldly and happily; for as one hereditary to her fathers eloquence, she prevailed so far that the greatest part of the mulct impo∣sed upon them was instantly remitted. Differing from their Modesties, was that of Caia Affrania, the wife of Lyci∣nius Bructio, a woman prompt and apt for all contention and discord, and in all troubles and controversies stil pleaded her own Cases before the Praetor: Not that she wanted the help of an Advocate, but rather to expresse her own impu∣dence; whose common railing and loquacity before the

Bench, grew to that scandall, that it almost stretcht to the in∣jurie of the whole Sex: insomuch, that if any woman were justly taxed with boldnesse or irregularity, she (in the way of a Proverb) was branded with the name of Affrania. Her spleen extended even to Caius Caesar Tertius; as likewise to M. Servillus the Consul. My Author leaves her with this Character, That it is much better to enquire when such a Monster died, then curiously to be inquisitive when or of whom she was ••orn. Val. Max lib. 8. cap 3.

From Orators I come to Sophists, and from Declamers to Disputants. It is reported of Caecilia, the chast Roman Virgin (being married against her wil to a noble Gentle∣man, called Valertanu••) when they were left together in the Bride-chamber, she with her strong reasons and prompt arguments discoursed and disputed with him in the patro∣nage and defence of her Virginity proving unto him from the Scriptures, how justly vowed Chastity is more accep∣table in the eies of the great Maker, then Marriage: inso∣much, that notwithstanding his heat of youth, meeting with a tempting, provoking beauty, the convenience of opportu∣nity, time, and place (with the lawfulnesse of the act, esta∣blisht by the Ceremonies of the Church) yet he (at her in∣tercession) not only absteined from that time to offer her any force or violence, but ever after betwixt themselves vowing lasting Virginity. She, likewise when Tiburtius (the brother to Valerianus) contended with her in disputa∣tion, refuted the opinions then generally held, concerning the idolatrous worship of the false Pagan gods; so that ha∣ving convinced him with undeniable Propositions, he tur∣ned a zealous convertite to the true Christian Faith. Ca∣therina Alexandria, under the Tyranny of Max••ntius, argu∣ed with all the best and cunningest Sophists of those daies, stout••y and constantly maint••ining the Faith of the Go∣spel, and sillogistically refuting all their schismatical Opi∣nions, causing many of them to deliver up their names to the ••••cere profession of Christianity. In her appeared how the wisdome of the world gave place, and submitted to the Divine knowledge; insomuch, that notwithstanding all the 〈◊〉〈◊〉 cunning, and sophistical dilemma's (in which they were elaborately practised) they were forced to yield and submit to the authority of a plain Virgins tongue, her wit and reason being illuminated with Divine knowledge from above, Marul. lib. 5. cap. 6. Guido Bit. in his Catalogue

of Philosophers, reports Diodor•••• Socrati•••••• to have had five daughters, all Disputants, and skilful in Logick. Hyppar∣chia, the sister o•• Megocles, and wife to C••ates Cynicus, she with one sophism put to silence Theodorus (surnamed 〈◊〉〈◊〉) Quod faciens Theodorus non dicer••tur injuste facere, 〈…〉〈…〉 Hypp••rchia non diceretur injuste facere, i. That which Theo••o∣rus doing, he is not said to do unjustly, It Hypparchia do the same, she is not said to do unjustly. To which when he granted, she added this: But Theodorus beating himselfe, is not said to do unjustly, Erg••, If Hyppa••chia beat Theodo∣rus, she cannot do unjustly. To this Theodorus made no an∣swer, but in snatching up his cloak, and leaving the place, he ••aunted her in a Greek Iambick verse, which was to this purpose, Why she being a woman, would trouble her selfe with such Disciplines as are solely appertaining unto men? thus saying, Radios apud T••las retiqui femina. To whom she replied; Thinkest thou I have been ill councelled, I that time which I might have past upon the Loom or Dist••ff▪ I have spent••n the attaining of the liberall Arts and Disc••plin••s? Of Debora of the Tribe of Ephraim, her wisedome, and her Prophesies (in which she excelled) the holy Scriptures gives ample testimony; as likewise of Mary the sister of Moses, An∣na the Prophetess, and others. I proceed to such as have been studied and practised as well in Theology, as Philosophy.

Of Women studious in Divinity.

FAb••ola a Roman matron was very laborious in the rea∣ding and understanding of the sacred Scriptures, she was frequent in the old Prophets, the Gospels, and the Ps••lms of David, which she had almost ad unguem, and by roat; her continuall reading practised her in a more per∣fect knowledge, she was of that reverend respect amongst the learned, that Saint Jerome vouchsafed to dedicate a book unto her, intituled de Vesta Sacer dotal••. Marcella Ro∣mana 〈…〉〈…〉 industry in the Scriptures, in which she was 〈…〉〈…〉 travelled was in many of Saint Jerom's Epistles 〈◊〉〈◊〉 by name. H•• writ a book to he•• De mundi Contemp∣tu, •• Of the contempt of the world, another of the ten names by which God is called amongst the Hebrewes; a third of our faith▪ and the doctrine of the Hereticks; a fourth of blasphemy against the Holy Ghost; a fifth, of the study of

Theophilus Bishop of Alexandria, with others. The same Saint Jerome witnesseth of Eustochium the daughter of one Paula, a Roman Matron, who was excellently pra∣ctised in the Greek and Latin Dialects, as also in the He∣brew Character, insomuch, that she in her time was called The new Prodigie of the World: she gave her studie chiefly to meditation upon the Scriptures, insomuch, that she read the Psalms of David familiarly, and without the least hesi∣tation. Anastasia the scholler to Crisogonus the Martyr, and wife of Publius Romanus (who faining a counterfeit disease, sequestred himself from her and quite abandoned her bed) she writ certain Epistles to her Master and Tutor, Crisogo∣nus, in which she complained that all her means and sub∣stance was consumed and wasted by her impious and sa∣crilegious husband, who most unnaturally deteined her in prison. This devout woman for the Faith, and ministring to the Saints, was arraigned and condemned to the fire, where she publickly suffered a most glorious Martyrdom: of her Volaterran. makes mention. Giliberta Anglica was born in Maguns or Mens in Germany, where she was be∣loved of a young scholler, for whose sake, and least their private and mutuall affection should at length come to the ears of her parents, all virginall modesty and woma∣nish fear set aside, she put her selfe into a young mans ha∣bit, fled from her fathers house, and with her dear friend and Paramour, came into England, where as wel as to his observance and love, she gave her self to the practise of the Arts, and to attain to the perfection of Learning. At length the young man dying (finding her self entred into some knowledge, and desirous to be further instructed, as one having a wondrous prompt and accute brain) she stil continued her habit, and withal her laborious study, as wel in the Scriptures as other humane Learnings. At length comming to Rome, she read publickly in the Schools, where she purchased her selfe a great and frequent Audi∣tory: And besides her singular wisedome, she was much ad∣mited and beloved for her seeming sanctity and austerity of life, and after the death of Leo the fifth, elected and con∣firmed in the papall Dignity, for thus writes Volaterran, Sigebertus, Platina, and others that have writ the lives of the Roman Bishops: she is remembred likewise to this pur∣pose by Boccatius in his book de Claris Mulierib••••. But Sa∣bellicus, lib. 1. Aneadis, cals her Joanna Anglica, i. Joan

English, who in her minority dissembled her Sex; and so ha∣bited, travelled as far as Athens, and there studied with in∣finite gain and profit: insomuch, that comming to Rome, few or none could equall her in Disputation or Lectures; which begot her such reverence and authority with all men, that she was by a general Suffrage elected into the Papacy, and succeeded Leo the fourth, Ravisius in Officina, tit. 6. Others will not allow, that ever any such woman was Pope, and excuse it thus: There was one Bishop of Rome, who was a decrepit and weak old man: He (by reason of age) not being well able to manage his temporall affairs, and domestick businesse, received into his Pallace as a guide and governesse, a woman called Joanna, his sister or neer kinswoman: this woman took upon her great pride and state, and usurped upon the infirmity of her pride and state, and usurped upon the infirmity of her brother: inso∣much, that having the command of all things, and being avaricious by nature, no businesse was dispatched but by her, nor any thing concluded without her, for which she was both hated and scorned; and therefore upon her that usurped the authority of the Pope, they likewise bestowed his stile, and nick-named her Pope Joan. This I have not read, but I have heard some report it. From her I come to Rosuida, born in Germany, and by Nation a Saxon: she lived under Lotharius the first, and was of a religious place called Gandresenses, in the Diocesse of Hildesemensis; she was facundious in the Greek and Roman Tongues, and practised in all good Arts: she composed many Works, not without great commendation from the Readers, one especi∣ally to her fellow Nuns and Votaresses, exhorting them to Chastity, Vertue, and Divine worship: She published six Comedies, besides a noble Poem in Hexameter verse, of the Books and Heroick Acts done by the Otho Caesars. She writ the Lives of holy women, but chiefly a Divine Work of the pious and chast life of the blessed Virgin in Elegick verse, which began thus, Vnica spes Mundiem. Cranzius, lib. 6. cap. 20. Metrapoleos. Fulgos. lib. 8. cap. 3. Elizabeth, Abbesse of Schonaugia, zealously imitated the practise and studies of this Rosuida, which she professed in the City of Triers. She writ many things in the Latin Tongue, of which she was divinely admonished and inspired from above, besides ma∣ny perswasive Epistles to her Covent of Sisters, and others ful of great conceit and elegancy: A Book also that was

entituled, A path to direct us the way to God; besides, a Volume of many learned Epistles, ful of great judgement and knowledge. Fulgos. lib. 8. cap. 3. and Egnat. ibidem. Con∣••lantia, the wife of Alexander Sforza, is deservedly inserted in the Catalogue of women, famous and excellent in Lear∣ning: She from her childhood was so laborious in the best Disciplines, that upon the sudden, and without premeditati∣on, she was able sufficiently to discourse upon any argu∣ment, either Theological or Philosophical; besides, she was frequent in the works of St Hierom, St Ambrose, Gregory, Cicero, Lactantius. For her extemporal vein in Verse, she was much admired; in which she was so elegantly ingeni∣ous, that she attracted the ears of many judicious scholers to be her daily Auditors. And this facility is reported to be innate and born with her, as proceeding with such smoothness, and without the least ••orce or affectation. Her daughter Baptista succeeded her both in fame and merit, beeing accepted and approved for one equally qualified with her mother Constantia: Therefore Politianus in Nu∣tricia, doubts not to rank her amongst the best learned and most illustrious women. Baptista Prima, the daughter of Galeatinus Malatesta, Prince of Pisauri••, and after the wife of Guido Monteseltrensis, Earl of Urbin, made many commendable proofs of her wit and learning; for she held many disputations even with those that were best practised and grounded in the Arts, from whence she came off with no common applause. She writ a Volume in Latin, which she titled. The frailty of mans Life; with other praise-wor∣thy books, De vera Religione, i. Of true Religion. Fulgos. lib. 8. cap. 3. Isota Navarula Veronensis devoted her life wholly to the study of all humane knowledge, and withall, to the contemplation of Divine Mysteries, to which she added the honour of perpetuall Chastity. She writ many eloquent Epistles to Pope Nicolaus Quintus, as also to Piu•• the se∣cond, being sufficiently seen as wel in Theology as Philo∣sophy Amongst other Works, she composed a Dialogue, in which it was disputed which of the two of our parents, Adam and Eve▪ sinned first, or more offended in the beginning. Egnat and Fulgos lib. 8. cap. 3. Alpiad••s a Virgin (who much ••••sired to be instructed in the true Faith) was inspired f••om above 〈◊〉〈◊〉 a miraculous knowledge in the Scriptures. 〈…〉〈…〉

Of Women excellent in Philosophy, and other Learning.

FRom Theology I descend to Philosophy. Nicaula Queen of Saba travelled from the farthest part of Aethiopia up to Hierusalem, to prove the wisdome of Solomon in dark Problems, and hard Questions: which when he had resolved, and satisfied her by his divine wisdome, inspired into him from above, she returned into her Country richer by her gifts, more benefited by her knowledge, and fruit∣full, as bearing with her in her womb, a child begot by Solomon. Lycosth. in Theat. Human. vitae, lib. 1. cap. de Femin. doctis. Adesia, a woman of Alexandria (a neer kinswoman to the Philosopher Syrianus) both for her Chastity and Learning is commemorated by Suidas, Vata. lib. 13. cap. 3. Antrop. Nic••strata (by some called Carmentis) helped to make up the number of the Greek Alphabet: she is also said to have added to our Roman Letters. Hermodica was the wife of Midas, King of Phrygia: she is not only celebrated for her rare feature and beauty, but for her wisedome: she was the first that ever stamped Money, or made Coin a∣mongst the Cimenses. Heraclides. Numa was the first that made mony amongst the Romans, of whose name it was cal∣led Nummus. Isiodor. lib. 16. cap. 17. It is likewise called Pe∣cunia, of Pecus, which signifies Cattel: for the first that was made to passe currant betwixt man and man, was made of the skins of beasts stamped with an impression. It hath been currant amongst our English Nation; part of it may at this day be seen (as an antient Monument) in the Castle of Dover. Saturn made Money of Brasse, with inscriptions thereon; but Numa was the first that coined Silver, and cau∣sed his name to be engraven thereon, for which it still re∣tains the name in the Roman Tongue, and is called Num∣mus. Aspasia was a Milesian Damosel, and the beloved o•• Pericles: she was abundantly skilled in Philosophicall studies; she was likewise a fluent Rhetorician, Plutarchus in Pericles. Socrates imitated her in his Facultas Politica, as likewise D••otima, whom he blushed not to call his Tutresse and Instructresse. Of Lasthenea, Mantinea, Axiothaea, and Phliasia (Plato's scholers in Philosophy) I have before given

a short Character. Themiste was the wife of Leonteius Lamp∣sucenus, and with her husband was the frequent Auditor of Epicurus: of whom Lactantius saith; That save her, none of the Ancient Philosophers ever instructed any woman in that study, save that one Themiste. Arete was the wife of Aristippus the Philosopher, and attained to that perfection of knowledge, that she instructed her son in all the libe∣rall Arts, by whose industry he grew to be a famous pro∣fessor. He was called Aristippus, and she surnamed Cyre∣naica. She followed the opinions of that Aristippus, who was father to Socrates. She (after the death of her father) ere∣cted a School of Philosophy, where she commonly read to a full and frequent Auditory. Genebria was a woman of Verona, she lived in the time of Pius the second, Bishop of Rome: Her works purchased for her a name immortal. She composed many smooth and eloquent Epistles, polished both with high conceits and judgement: she pronounced with a sharp and loud voice, a becomming gesture, and a facundious suavity. Agallis Corcyrua was illustrious in the Art of Grammar, Caelius ascribes unto her the first inven∣tion of the play at Ball. Leontium was a Grecian Damosel, whom Gallius cals a strumpet, she was so well seen in Phi∣losophicall contemplations, that she feared not to write a worthy book against the much worthy Theophrastus. Plin. in Prolog. Nat. Hist. Cicero, lib. de Natur. Deorum. Dama the daughter of Pythagoras, imitated the steps of her father, as likewise his wife; Theano her husband, the mother and the daughter both proving excellent scholars. Laert. Themisto∣clea, the sister of Pythagoras, was so practised a studient, that in many of his works (as he himselfe confesseth) he hath implored her advice and judgement. Istrina Queen of Scy∣thia, and wife to King Aripithes, instructed her son Sythes in the Greek Tongue, as witnesseth Herodotus, Plutarch in Pe∣ricte, saith, That Thargelia was a woman whom Philosophy solely illustrated: as likewise Hyparchia Greca. Laert. Cor∣nelia was the wife of Africanus, and mother to the noble fa∣mily of the Gracchi, who left behind her certain Epistles most elaborately learned. From her as from a fountain, 〈◊〉〈◊〉 the innate eloquence of her children, therefore Quintil. thus saith of her; We are much bound to the Mother or Matron, Cornelis, for the eloquence of the Gracchi, whose 〈…〉〈…〉 learning in her exquisite Epistles she hath bequeathed to posterity. The same Author speaking of the daughters of

Laelius and Quint. Hortensius, useth these words, The daugh∣ters of Laelius is said in her phrase to have refined and excelled the eloquence of her father; but the daughter of Q. Hortensius, to have exceeded her Sex in honor. So likewise the facundity of the two Lyciniaes flowed hereditarily from their Father, L. Crassus, as the two daughters of Mutia inherited the lear∣ning of either parent. Fulvia the wife of M. Antonius was not instructed in womanish cares and offices, but as Volater. lib. 16. Antrop. reports of her, rather to direct Magistracies, and govern Empires: she was first the wife of Curio. Sta∣tius Papinius was happy in a wife called Claudia, excellent in all manner of learning. Amalasuntha Queen of the Ostrogoths, the daughter of Theodoricus King of those Ostrogoths in Italy, was elaborately practised in the Greek and Latin Tongues, she spake distinctly all the barbarous languages that were used in the Eastern Empires, Fulgos. lib. 8. cap. 7. Zenobia (as Volateran. speaks from Pollio) was Queen of the Palmirians, who after the death of Odenatus, governed the Kingdome of Syria under the Roman Em∣pire: she was nominated amongst the thirty Tyrants, and usurped in the time of Gallenus; but after being vanquished in battel by the Emperor Aurelianus, was led in triumph through Rome, but by the clemency of that Prince, she was granted a free Pallace scituate by the river of Tyber, where she moderately and temperately demeaned her selfe: she is reported to be of that chastity, that she never enterteined her husband in the familiar society of her bed, but for is∣sues sake and procreation of children, but not from the time that she found her conception, till her delivery: she used to be adored after the majestick state and reverence done to the great Sophies of Persia. Being called to the hearing of any publick Oration, she still appeared with her head armed, and her helmet on, in a purple mantle buckled up∣en her with rich jems; she was of a clear and shril voice, magnanimous and haughty in all her undertakings, most expert in the Aegyptian and Greek Tongues, and not without merit numbred amongst the most learned and wi∣sest Queens. Besides divers other works, she composed the Orientall and Alexandrian History. Hermolaus and Timolus her two sons, in all manner of disciplines she liberally in∣structed, of whose deaths it is not certain, whether they died by the course of nature, or by the violent hand of the Em∣peror. Olympia Fulvia Morata, was the ornament and glory

of our later times, the daughter of Fulv. Moratus Mon∣tuanus, who was tutor in the Arts to Anna, P••ince of Fer∣rara, she was the wife of Andreas Gunthlerus, a famous Phy∣sitian in Germany, she writ many and elaborate works in either tongue; at length in the year of our Lord 1555 in the month of October, being of the age of twenty nine years she died of Hedelburgh. Saint Helena may amongst these be here aptly registred; for thus Stow, Harding Fabi∣an, and all our modern Chroniclers report of her: Constan∣tius a great Roman Consul, was sent into Britain to de∣mand the tribute due unto Rome, immediately after whose arivall, before he could receive an answer of his Embassie, Coil who was then King died, therefore the Britains the better to establish their peace, dealt with the Roman Em∣bassador to take to wife Helena, the daughter of the late de∣ceased King, a young Lady of an attractive beauty, ador∣ned with rare gifts and endowments of the Mind, namely, Learning and Vertue; the motion was no sooner made, but accepted, so that Constantius having received the Brit∣tish tribute, returned with his new Bride to Rome, and was after by the Senate constituted chiefe Ruler of this King∣dome. After twenty years quiet and peacefull govern∣ment (which was thought her wisedome) Constantius died, and was buried at York: in his time was S•• Albon married at Verolam, since called St. Albons, as John L••dgate Monk of Buty testifies, who in English heroical verse compiled his History: Constantius (saith he) the younger succeded his father Constantius, as wel in the Kingdome of England, as divers other Provinces, a noble and valiant Prince, whose mother was a woman religious, and of great sanctimony; this young Prince was born in Britain and proved so mighty in exploits of war, that in time be purchased the name of Magnus, and was stiled Constantine the Great, a noble protector and defender of the true Christian Faith. In the sixt year of his reign he came with a potent Army against Maxentius, who with grievous tributes and exacti∣ons then vexed and oppressed the Romans: and being upon his match, he saw in a vision by night, the sign of the Cross in the air like fire, and an Angel by it, thus saying, Constan∣tine, in hoc signo vinces, i. Constantine, in this sign thou shalt conquer and overcome; with which being greatly comfor∣ted, he soon after invaded and defeated the army of Max∣entius, who flying from the battel, was wretchedly drowned

in the river Tiber. In this interim of his glorious victory, Helena the mother of Constantine being on pilgrimage at Jerusalem, there found the Crosse on which the Saviour of the world was crucified, with the three nails on which his hands and feet were pierced. Ranulphus amplifies this story of Helena, somewhat larger after this manner, That when Constantine had surprized Maxentius, his mother was then in Brittain, and hearing of the successe of so brave a con∣quest, she sent him a letter, with great thanks to heaven, to congratulate so fair and wished a Fortune; but not yet be∣ing truly instructed in the Christian Faith, she commended him that he had forsaken idolatry, but blamed him that he worshipped and beleeved in a man that had been nalled to the Cross. The Emperor wrote again to his mother, That she should instantly repair to Rome, and bring with her the most learned Jewes and wisest Doctors, of what faith or beleefe soever, to hold disputation in their presence con∣cerning the truth of Religion. Helena brough with her to the number of seven score Jewes and others, against whom Saint Silvester was only opposed. In this controversie the misbeleevers were all nonplust and put to silence. It hap∣ned that a Jewish Cabalist among them spake certain words in the ear of a mad wild Bull that was broke loose & run into the presence where they were then assembled; those words were no sooner uttered, but the beast sunk down without motion, and instantly died; at which acci∣dent, the judges that sate to hear the disputation, were all astonished, as wondring by what power that was done. To whom Silvester then spake, What this man hath done is on∣ly by the power of the devil, who can kil but not re∣store unto life, but it is God only that can slay and make the same body revive again; so Lyons, and other wild beasts of the Forrest can wound and destroy, but not make whole what is before by them perished: then (saith he) if he will that I beleeve with him, let him raise that beast to life in Gods name, which he hath destroied in the devils name. But the Jewish Doctor attempted it in vain, when the rest turning to Silvester, said, If thou by any power in Hea∣ven or Earth canst call back again the life of this beast, which is now banished from his body, we wil beleeve with thee in that Deity, by whose power so great a miracle can be done. Silvester accepted of their offer, and falling de∣voutly on his knees, made his praiers unto the Saviour of

the world, and presently the beast started up upon his feet; by which Constantius was confirmed, Helena converted, & al the Jews and other Pagan Doctors received the Christian Faith, and were after baptized: and after this, and upon the same occasion, Helena undertook to seek and find out the Cross. Ambrose and others say she was an Inne-keepers daughter at Treverent in France, and that the first Con∣stantius travelling that way, married her for her beauty; but our Histories of Britain affirm her to be the fair, chast, and wise daughter of King Coil, before remembred. The perfections of the mind are much above the transitory gifts of Fortune, much commendable in women, and a dowry far transcending the riches of gold & jewels. Great Alexander refused the beautiful daughter of Darius, who would have brought with her Kingdomes for her Dower, and infinite treasures to boot, and made choice of Barsine, who brought nothing to espouse her with, save her feature, and that she was a scholer; and though a Barbarian, excel∣lently perfect in the Greek tongue, who though poor, yet derived her pedigree from Kings: And upon that ground, Lycurgus instituted a Law, That women should have no Dowers allotted them, that men might rather acquire after their Vertues, then their Riches, and women likewise might the more laboriously imploy themselves in the attaining to the height of the best and noblest Disciplines. It is an ar∣gument that cannot be too much amplified, to encourage Vertue and discourage Vice, to perswade both men and women to instruct their minds more carefully then they would adorn their bodies, and strive to heap and accumu∣late the riches of the Soul, rather then hunt after pomp, Vain glory, and the wretched wealth of the world; the first being everlastingly permanent, the last, dayly and hourly subject to corruption and mutability. Horace in his first Epistle to Mecaenas saith:

Vitius Argentum est Auro, virtutibus Aurum.

Silver is more base and cheap then Gold, and Gold then Vertue. To encourage which in either Sex, Plautus in Amphit. thus saies:

Virtus praemium est optimum, virtus omnibus Rebus anteit profecto, &c. Vertue's the best reward, and before all Justly to be preferr'd. That which we call

Liberty, Life, our Parents, Children, Wealth, Our Country, Reputation, Honour, Health, By this are kept (though by the bad despis'd) "All that is good, in Vertue is compris'd.

Moreover, all that are Noble, Vertuous, Learned, Chast, and Pious, have their places allotted them above; when on the contrary, their souls are buried lower in the locall place of torment, then their souls, that are laid to sleep i•• the grave. At the blessednesse of the good, and future glo∣ry assigned unto them, Lucan most elegantly aimed at, lib. 9. de bello Civili, where he thus writes:

Ac non in Pharia manes jacuere favilla, Nec cinis exiguus tantum compescuit umbram, &c. Which I thus English. In th' Pharian flames the bright Soul doth not sleep, Nor can so small a Dust and Ashes keep So great a Spirit: it leaps out of the fire, And leaving the halfe burnt menbers, doth aspire And aims up to the place where Jove resides, And with his power and wisdome all things guides. For now no air his subtil passage bars, To where the Axle-tree turns round the stars, And in that vast and empty place which lies Betwixt us and the Moon (the visible skies) Th' halfe godded Souls inhabit: such are nam'd There, whom bright fiery Vertue hath inflam'd, And were of pious life: their hopes are fair, Made Citizens and Free-men of the aire, And such redeem'd from all that was infected, Are now within th' eternall Orbs collected.

This somewhat more illustrated by the Tragick Poet Seneca in Hercule Oeteo, thus saying:

Nunquam Stigias fertur ad undas Inclita Virtus, &c. To the dark and Stigian shades, Vertue (when it seeming fades) Is never born. Then, O you chast And valiant, though your yeers may wast, No limit (Time) to that can give, It Death survives; then ever live, The cruel Fates can claim no due, Nor the black Stigian waves in you:

But when wasted Age hath spent The utmost minute Time hath lent, Then glory takes in charge the Spirit, And guides it to the place of Merit.

Let these serve for an encouragement to Vertue, and the attaining unto all commendable Arts and Disciplines, by which the Body is honoured, the Soule glorified. And thus I take leave of the Female Students in Theology and Phi∣losophy, and now consequently come to the Poetesses: may the Muses be favourable to me in their relation.

Of Poetry.

HOrace saith, Et prodesse solent & delectare Poetae, In Poets there is both pleasure and profit, who are for the most part (I mean the best) studious for the pleasingest phrase, and most moving eloquence. From hence it grew that those of the first age, first instroduced common civility, and humane morality amongst men, re∣ducing them from irregular and brutish conditions, into a mutuall and wel govern'd society: for by pleasant and delightfull language refined upon the vulgar Barbarisme, they first drew the ears of the ruder people to attention, from attention to instruction, and by instruction to pra∣ctise; so that in processe of time, by their smooth and gen∣tle perswasions, illustrated with facundity and eloquence, they brought them from voluptuousnesse to temperance, from the fields into houses, from living in villages, to wall∣ed Cities, and by degrees, from edifying of houses for them∣selves, to erect Temples to the gods, by whose adoration it impressed a reverend fear to offend them: and so conse∣quently reduced them from rudenesse to a more formall regularity. They were the first that taught them shame and fear; shame, to seem bruitish to humauity; fear, to ap∣pear inhumane before a deity. They moderated the fero∣city of their minds, by smooth Orations, profitable docu∣ments, and learned writings; and the more to insinuate in∣to their dul underwanding, when prose seemed unto them lesse delightful, they devised verse, and stil as one kind grew stale or common, they apprehended new, and thus that eloquence that before lay loose and scattered, was

first contracted within feet and number. Then when the vulgar seemed lesse capable of deep Sophisms, tending to morality and civil government, and therefore their graver doctrines appeared to their ears harsh and unpleasant, they dealt with them as careful fathers use to doe with their untoward children; when things profitable will not still them, they seek to still them with toies: so the Poets, when wholsome food would not taste their mouths, they devised sweet meats to relish their pallats, finding out merry and delightful tales, best agreeable with their itching ears: comprehending notwithstanding, golden truths in leaden fables. They after instituted good and wholsome lawes, to incourage the good, and deject the bad; to raise the ver∣tuous and wel disposed to honor, and to punish the evil do∣er either with pennance or shame: then came the indu∣strious man to be first distinguished from the sloathful, and the thrifty from the prodigal: things were no more made common, every man eat of his own labor, and what he ear∣ned he might call his own. Hence first grew industry, with∣out which no Common weal nor publike State can stand. And these and much greater were the first fruits of Poetry, now in this age so much despised; the use whereof was an∣cient, the apprehension divine, the practise commendable, and the name rerevrent. There is a sympathy and cor∣respondence betwixt Poetry and Rhetorick: Apollo is god of the fi••st, and Mercury the Mecenas of the second; which ••he ancient writers the better to signifie unto us, say, That Apollo acquainted Mercury with the Muses, and Mercury in requital first invented the Harp, and gave it to Apollo, bee∣ing the instrument to which the M••ses most delighted to sing▪ as if they more plainly would have said, A Poet can∣not be excellent unlesse he be a good Rhetorician, nor any Rhetorician attain to the height of eloquence, unlesse he hath first laid his foundation in Poetry. They are two ex∣cellencies, that cannot wel exist one without the other: Poetry is the elder brother, and more plain in his condition: Rhetorick the younger, but more crafty in his profession: hence it comes, Poets are so poor, and Lawyers so rich; for they have made a younger brother of the elder, and pos∣sesse all the Land. Besides, as much as Apollo is excellent above Mercury, as being God of Light, of Musick, of Physick, of Arts, &c. and the other God of Bargaining, Buying, Selling, of Cozening, Theeving, and of Lies; so far doth the

first claim due priority above the second. They may be thus distinguished: Poets in that which outwardly ap∣pears fabulous, colour and shadow golden truths, to their own painful studies and labour, and to the pleasure and profit of others: But many Orators, under seeming truths, apparel scandalous fictions, aimed only at their own be∣nefit, to the impoverishing of others, and many times strip∣ping them out of a fair inheritance: I speak of some, not all; and I honour the Law, because I live under it. Poets, they were the first teachers and instructers; the people held them to be inspired from above, and to speak as from the mouths of the gods: some were holy, as Ennius; some Di∣vine, as Homer; others Prophets, as having the name of Va∣tes conferred upon them: and amongst these, may be num∣bred the Sybils, the Priests of Apollo, and such as belonged to all the other Oracles. Of the Poets there were many sorts, and such as writ in divers kinds, yet all these imitated at least (if not equalled) by women. There were such as were call'd Physiologi, that Poetised in Physick as Palephatus Atheniensis, Pronopides, Xenophanes, Coliphonius, and others; there were Poetae Mathematici, that writ of the Mathema∣ticks, as Ma Manilius, Thales Milesius, Aratus, Solensis, &c. Poetae Medici, as Thaletas Cretenses, Damocrates, Servilius, Andromachus Cretensis, &c. Poetae Vates, or Prophets, as Mo∣ses, David, Jeremias, Isaiah, &c. Poetae Theologi, as Solomon, Dantes, Alegerius Florentinus; and amongst the Heathens, Linus Chalcedensis, Pyerius, Thamyras, Amphion, Orpheus, &c. There are besides, Ethici, Impudici, Historici, Mechanici, Epici, Heroici, Eliogeographaei, Satyrici, Epigrammatographi, Comic••, Tragici, Mimographi, Histrionici, Melopaei, Lyrici, Melisi, ••ambi∣ei, Himnographi: and amongst these, not any whom some in∣genious women, in one age or other, hath not facetiously imitated. I am loath to dwel too long in the Proem, I will now give you their names, with a particular of their works, who have been in many or most of these eminent.

Poetriae, Or Women Poets.

OF the Sybils, the Muses, Priests, and Prophetesses (in∣cluded amongst those whom we called Vates) I have already spoken at large; I now proceed to others.

Theano Locrensis was so called, as born in the City of Loc••is: she writ Hyms and Lyrick Songs; she was also a musicall Poetesse, such as were called Melicae. There was a second of that name, the wife of Pythagoras, a Poetesse; besides a third, called Thuria, or Metapontina, daughter of the Poet Lyco∣phron, a Pythagorist, and wife of Caristius, or Brantinus Cro∣toniata, Teste Suida. Nicostrata was otherwise called, Car∣mentis, skilful both in the Greek and Latine Dialect; of a quick and nimble wit, and conversant in divers kinds of Learning. Sulpitia lived in the time of the Emperor Domi∣tianus, her husbands name was Galenus, or Gadenus, with whom she lived in most conjoined wedlock for the space of fifteen years. Some fragments of her Poetry I have read, inserted amongst the Works of Ausonius. Of her, Martial in one of his Epigram, lib. 10. thus writes:

Oh molles tibi quindecim Calene Quos cum Sulpitia tua jugales Indulsit Deus & peregit annos, &c. O those soft fifteen yeers, so sweetly past, Which thou Calenus with Sulpitia hast In jugall consociety (no doubt A time by the gods favoured and pickt out) O every Night, nay Hour mark'd by thy hand With some rich stone, fetch'd from the Indian strand, What wars, what combats have betwixt you been (But to your Bed and Lamp) not known or seen Of any. Happy Bed, and Tapers grace, Made of sweet Oils, whose smoak perfumes the place. Thrice five yeers thou hast liv'd (Calenu••) thus, Reckoning by that account thine Age to us: So to compute thy yeers, is thy great'st pride, No longer to have liv'd then with thy Bride. Were Atropos at thy entreats content To give thee back one day so sweetly spent, Thou at a higher rate wouldst prize that one, Then four times Nestors Age, to live alone.

This Epigram hath expressed the love of Calenus to Sul∣pitia, the husband to the wife: but in 35 of the same book, her pious Love, chast Muse, and Beauty, the same Author hath most elegantly illustrated, his words be these:

Omnes Sulpitiam legant puellae Vno quae cupiunt viro p••acere,

Omnes Sulpitiam legant mariti, Vnae qua cup••unt placere nuptae, &c. All women 〈◊〉〈◊〉 Sulpitia, such as can, In their desires betake them to one man; All husbands read Sulpitia, such whose life Can be contented with one single wife. She never spake of mad Medeas sin, Nor why Thyestes Banquet was serv'd in; It never with her pure thoughts could agree, A Scilla or a Biblis there could be: Save chast and pious Loves she did not write, Yet mixt with modest pleasures and delight. Her Verses who shall read and read again, And sift them well, shall find them without slain: Such were the words divine Egeria spake (The wife of N••ma) when she did betake Her self to solitude. Had S••pho been Tutor'd by her, her Poems read and seen, More chast sh' had been, with greater Art endu'd: Or had rude Phaon these together view'd, And both their beauties well observ'd and noted; He that left her, had on Sulpitia doted, &c.

Seneca speaks of one Michaele, a she Centaur, who in an ••legant Poem, instructed the Thessalians in the Remedy of Love whom Ovid in his Remedium Amor••s, is said to have imitated. Aristophanes (as also Suidas) speak of one Charix∣••na, the Author of many excellent works: amongst others▪ she writ a Poem called Crumata. Caelius, lib. 8. cap. 1 speaks of Musae•• an Epigramma••ist, in which kind she was eminent; besides, she composed sundry Lyricks. Textor remembers us of one Moeroe, who (besides her other works) is most cele∣bra••ed for a Hymn to Neptune. Manto was the daughter of Tyresia, the Propheresse; of her, the famous City Mantua took name she was not only a Poetesse, but famous for her D••vinations, for by the entrails of beasts, she could foretel things to come, Textor. Cornisicia was the sister of the Po∣et Cornisicius, and famous for many excellent Epigrams. Luccia 〈◊〉〈◊〉 (as Pliny reports of her) was a writer of Co∣medies, in which practice she continued no lesse then an hundred years. Amongst the Poets, Cassandra the Prophe∣••esse (daughter to ••riam and Hecuba) is also numbred. 〈◊〉〈◊〉 Hermonaicus (〈◊〉〈◊〉 Camelion saith) writes of a Poetesse called Megalostrate, beloved of the Poet Al••mon, he that first

devised the amatorious Verse, in which was expressed all lascivious intemperance (which some attribute to Thamyris, as their first inventor;) she, Amatores vel ipsis colloquiis ad se trahere potuit, i. She with her very discourse could attract lovers: she was tearmed Flava Megalostrate. Athenae. lib. 13 cap. 16. Polla Argentaria was wife to the famous Poet, Lucan, and hath a merited place in this Catalogue; of whom Martial thus speaks:

Haec est illa dies, quae magni conscia partus Lucanum populis, & tibi Polla dedit. This day of that great birth made conscious is, Which gave him to the world, and made thee his.

She was reputed to be of that excellent learning, that she assisted her husband in the three first books, entituled, Phar∣salia. Her, Stasius lib. 2. Sylv. thus remembers:

Hae•• Castae titulum decus{que} Polla.

She likewise writ excellent Epigrams. As much as Statius of her, Plin. Secundus speaks of his wife Calphurnia, Fulgos. lib. 8. cap 3. Aspasia Milesia, the beloved of Pericles, as she was otherwise learned, she is likewise numbred amongst the Poet; some of whose Verses are remembred by Athenaeus. Hedyle was the mother of Hedylogus Samius (who by the same Athenaeus, lib. 4. Dypnoph. hath allotted him a place amongst the Poets, she was the daughter of Moschina Attica, that writ lambicks. This Hedyle composed a Poem, inscribed Scylla; she made another, called, The Loves of Glaucus. Sosipatra (as Eugapius Volaterran. relates) was a woman practised in many kinds of Disciplines, and so excellent in all her studies, that she was said to be educated by the gods. Thymele was a Poetesse that first introduced Dances into the Scene, which the Greeks from her call Dumelin, i. The place which is only free for the Actors. Of her, Martial thus speaks:

Quae Thymele spectas derisorem{que} Latinum.

Suidas writes, That Thymele was an Altar frequently used in the Theaters, which from her borrowed the name. Hil∣degardis Moguntina was eminent both for Learning and Piety; insomuch, that from her very child-hood she seemed inspired from above. Eugenius the third, in the Council held at Tryer (where Doctor Bernard was then present) ap∣proved her Works: she flourished in the yeare of Grace, 1188. Of Clitagora Lacedemonia, Aristophanes speaks much; but Stravo in Homerica Iliade, more of Hesteia Alexandria.

Avyle writ Epigrams against Themistocles, with verses upon Birds, which are read unto this day. Myrtis Authedonia in a Poem, expressed the death of the Damosel Ochne, who had been before the destruction of the Heroe Ennostus. Praxilla Siconia, flourished in the 32 Olympiad, whom Antipater Thessatus give: the first place unto, amongst the nine Ly∣rick Poets: She writ Dithycambi, and a Work which was called by her Metrum Praxillium. She called Adonis from Hell, to demand of him what was most beautiful in Hea∣ven: who answered, The Sun, the Moon, Figs, Apples, Cu∣cumbers: That and such like was the Subject of her Po∣em; of which grew a proverb against Lunaticks and mad men, every such was called Praxilla's Adonis. Nossis the Poetresse was the composer of Greek Epigrams, and is by Antipater numbred with Praxilla amongst the Lyricks. Myro Bizantia, she writ Elegies, and such as the Greeks call Me∣lae, or Musical Poems: she is said to be the mother of Homer, and reckoned one of the seven Pleiades, the daughters of Atlas: she was the wife of Andromachus, an illustrious Philosopher. Pamphilus her Statue was erected, which (as Facianus witnesseth) was made by Cephisiodotus. Damophila was the wife of the Philosopher: she was a friend to Sapho, and lover, whom in all her Poems she strived to imitate. Her Hymns were sung at the sacrifices which were cele∣brated to Diana Pergaea, after the manner of the Aetolians and Pamphilians. She writ moreover certain books, which she titled, Libri Amatorii.

Of Minerva, &c.

MInerva the daughter of Jupiter, was for no other rea∣son numbred amongst the gods, but for her excel∣lency and cunning in Poetry and other good arts, of which she is said to be the first inventresse. From her the ancient Athenians have borrowed the immortality of their name. Next her we reckon the Corinnas. There were three of that name: The first, called Corinna Thebana, or Tanagraea; she was the daughter of Archelodorus and Procratia, and schol∣ler to Myrt••s: she in severall contentions five sundry times bo••e away the Palm from Pindarus, Prince of the Lyrick P••ets▪ she moreover published five books of Epigrams: of her Propertius speaks. The second was called Corinna The∣spia, she is much celebrated in the books of the ancient

Poets, especially by Statius. The third lived in the time of Augustus, and was to Ovid much endeared, but of her wan∣tonnesse than her Muse, there is more memory extant. I come to speak next of Erinna, who was sirnamed Teia, or (as some wil have it) Telia of the Island Telos, not far distant from Gnidon, she flourished in the time of Dion of Syra∣cusa, and published an excellent Poem in the Dorick Tongue, comprized in three hundred Verses, besides di∣vers other Epigrams, her stile was said to come neer the majesty of Homers, she died when she was but nineteen yeers of age. Damophila was a Greek Poetesse, and the wife of Pamphilus, she was Cousin-german and companion with Sapho, Lyrica Po••tria, she writ many Poems that were called Poemata Amatoria, because their argument was meerly of love: one Poem she writ in the praise of Diana, for so much Theophrastus in the life of Apollonius, remembers of her▪ Hyppatia was a woman of Alexandria, the daughter of Theon the Geometrician, and wife to Isidorus the Philosopher, she flourished in the time of the Emperor Arcadius, she writ certain books of Astronomy, and was froquent in divers kind, of Poetry: she purchased her selfe much fame for her learning, insomuch, that she engrossed a great confluence of Auditors in the City of Alexandria where she profes∣sed. Suidas apud Volaterran.

Sapho.

ELianus affirms her to be the daughter of Scamandroni∣••••; Plato of Ariston; Suidas and other Greek writers de∣liver to us that there were two of that name, the one cal∣led ••rixia, a much celebrated Poetesse (who flourished in the time of the Poet Alcaeus, of Pittachus, and Tarquinius Priscus) who first devised the use of the Lyre or Harp, with a quil; some give her the honor to be the inventor of the Lyrick verse: the other was called Sapho Mitelaena, long after her who was a singer and a strumpet, she published ••ny rare and famous Poems amongst the Greeks, and there∣fore had the honor to be called the tenth Muse; the reason why she fell in love with Phaon, Pliny attributes to the ver∣tue of an herb, but Baptista Egnatius, a later writer, and ex∣quisite both in the Greek and Latin tongues, in tran••fer∣ring this fable from the originall into the Roman tongue, as likewise others of his opinion, conclude, that Phao•• was of the profession of such as get their living by transporting

passengers from one side of a river unto another, a plain Ferry-man, and that it hapned upon a time that Venus com∣ming to the place where he kept his passage, without de∣manding any hire, he gave ••ot free transportage, not knowing to whom it was he did that courtesie, no way sus∣pecting she had been a goddesse: This, Venus took so grate∣fully, that she thought to requite his freenesse, with a boun∣ty far transcending the value of his pain••. She therefore gave him an alabaster box ful of a most pretious unguent (teaching him how to apply it) with which he no sooner an∣nointed his face, but he instantly became of all mo••••••ll creatures the most beautifull, of whom the Le••bian damo∣sels grew enamoured, but especially he was ardently and most affectionately beloved of Sapho. Saphon having occa∣sion to passe from Lesbos into Sicily, she was tortured in soul for his absence, intimating that it was done in despight or disgrace of her; first purposed to cast her selfe from Leucate, a high promontory in Epyre, down into the Sea, which she after did; yet before she would attempt it, she first in an Epistle thought by all the allurements of a womans wit, to call him back again into his Country, which Ovid in her behalfe most feelingly hath exprest. And since it lies so fi••ly in my way for the opening of the History, I thus give it English,

Ecquid ut aspecta est, &c.

Is it possible as soon as thou shalt see My character, thou know'st it comes from me? 〈…〉〈…〉 not reading of the authors name, Couldst thou have known from whom this short work came? Perhaps thou maist demand, Why in this vain I court thee, that prof••sse the Lyrick strain? My love's to be bewept, and that's the reason: No* 1.1 Barbit number suits this tragick season. I burn as doth the corn-fields set on fire, When the rough East winds still blow high and higher, Now Phaon the Typhoean fields are thine, But greater flames then Aetnas are now mine. No true 〈◊〉〈◊〉 numbers flow from hence, (The empty work of a distracted sense.) The P••rhian girle, nor the Methimman lasse Now please me; not the Lesbians who surpasse. V••le's Amithon, vile Cidno too, the fair, So Atthis that did once appear most rare,

And hundreds more, with whom my sins not small: Wretch, thou alone enjoy'st the loves of all. Thou hast a face, and youth, fit for play, Oh tempting face that didst mine eies betray. Take Phoebus Faith upon thee, and his bow, And from Apollo who can Phaon know? Take borns, and 'bout thy temples wreaths of vine, What's he can say but th' art the god of Wine? Phoebus lov'd Daphne, Bacchus G••osis bright, Yet neither she, nor she, could Lyricks write. The nine Muse-sisters of my verse dispose, And what my numbers are the whole world knowes,* 1.2 Nor can my Country-man Alcaeus more Then I, though he in age stand ranck'd before: Nor though his name sound louder, can he raise Or from his Lyre, or Country, greater praise. If niggard Nature have deni'd things fit, Yet what I want in shape, I have in wit: My stature's low, but know my name is high, And bruited through all regions far and nigh. I am not fair, what therein do I lack? Andromeda pleas'd Perseus, yet she black. The whitest Doves with mingled colors make, And the black turtle the Green-bird take. If none can be thought worthy of thy love, But such as shall thy like in beauty prove, Young man despair, thou art for ever free, None such ere was, none such shall ever be. When first thou readst my Verses▪ thou didst say I only pleas'd, and I was fair that way, That I became my phrase, and (none so well) Then did I sing (we lovers, all must tell;) And I remember, thou ('tis still my pride) At every note didst on my lips divide. Nay, even those k••sses pleas'd thee wondrous well. But most of all, when I beneath thee fell, My wantonnesse contented thee 'bove measure, My nimble motion, and words apt for pleasure, Then when in confus'd rapture we both lay, Fulness of joy depriv'd all use of play. Now the Sicilian girls are thy new spoil, I'll be of them, and leave the Lesbian soil.

You* 1.3 Nisean mothers, and fair daughters, bred In Sicilie: let him be banished From forth your earth, nor let the many lies The smoothnesse of his false tongue can devise, Beguile your simple truth; what to you he Speaks uow, h' hath spoken a thousand times to me. And goddesse* 1.4 Erecina, thou that do'st The barbarons rude Sicania honor most, Advise thy Poet by thy wit divine, And give me counsel, since thou know'st I am thine. Can Fortune in this bitter course still run? Vowes she to end those ills she hath begun? Six yeers are past, since my abortive grones Mourn'd, and my tears wet my dead Parents bones. My needy* 1.5 brother (as a second crosse) Dotes on a strumpet, suffring shame with losse, Turn'd Pirate, and proves the seas with sail and oar, And badly seeks wealth, lost as ill before. Because my faithfull counsell (that course rated) My guerdon is, that I by him am hated. And lest my endlesse torments should find ease, My young irregular* 1.6 daughter adds to these: The last and great'st cause why I thus miscarry, Thou art; my Ba••k still sails with winds contrary. Behold my erst well-ord'red Locks mis-plac'd, And those that in times past my temples grac'd, Neglected are, as if they were not mine, No precious gems upon my fingers shine: My habit's vile, my hair no crisp in wears, Nor sm••ll my locks of sweet Arabian* 1.7 tears, Whom should I seek to please, since he's absent, That was sole author of mine ornament? My soft heart is with easie shafts imprest, There's still new cause to lodge love in my breast, Either because the Sisters three, had force, When I was born, to spin my thread so course; Or this, my studies in the Arts constrain, Since 〈◊〉〈◊〉 Thalia doth infuse my brain. What wonder if a youth of the first chin Surprize me? years which man to man might win. ••was afraid, lest fair Aurora thou For Cephalus wouldst steal him, and I now

Am still in fear, for surely this had past, But that thy first love holds thee still so fast. If Phoebus (that 〈◊〉〈◊〉 all things) thee had seen, Phaon in lasting slumbers cast had been. Venus had rapt him into heaven by this, But that she fear'd Mars would have made him his. Thou, that no child, yet scarce man appears, (Best age) the pride and glory of thy years, Return unto my bosome, since of thee I beg not love, but that thou lov'd would'st be. Lo as I write, tears from mine eies amain Still drop, behold how they my paper stain. Thy parting had been gentler (in words few) Hadst thou but said, Sweet Lesbian lasse, adue. Thou took'st with thee no parting kiss, no tears, I little dream'd I was so neer my fears. Of thine, save wrong, I nothing have, no more Thou (let that move thee) all my love dost store: I gave thee no command, nor had that day, Vnlesse some such, Do not forget me, pray. By Love that never can forsake that breast, By our nine sacred sisters I protest. He's gone, when some (but who I know not) said, For a long space both words and tears were staid, Mine eies had banisht tears, and grief my tongue, Through cold, my heart unto my ribs was clung, (My grief retir'd) I gan to beat my breast, To tear my hair, nor blush to walk undrest; Like carefull mothers, who with loud exclaims Bear their dead children to their funerall flames. Charaxus walks by laughing to and fro, And from my extasie his pleasures grow, And (which more shame unto my sorrowes gives) Asks why this woman weeps, her daughter lives? But Shame and Love are two, the people stare To see my garments torn, and breasts unbare, Thou Phaon art my care, and my dreams stay, Thee fled (your dreams that have made night my day) I find thee there, though absent many a mile, But O, my dreams last but a little while. Oft think I that thy arms my neck infold, As likewise these two are with thine like hold.

I know thy kisses, thy tongue-sport I know, Which thou wast wont to take, and to bestow. More pleas'd sometimes, words (like to truth) I spake, And to thy form, my sences are awake. What's more, I shame to tell, and blush to write, Dreaming all done, may perfect our delight. No sooner Titan dons his golden beams, And with them all things sees, I curse my dreams: Desarts and Dens I then seek, as if they Could profit me (••••nce guilty of our play) Madly, like her whom mad Erictho bears, I thither ••un, my hair's faln 'bout mine ears, I see the Caver••s with rough gravel strew'd, To me they like Mygdonian Marble shew'd. The shades I find that gave us oft our rest, And friendly Herbage, by our burthen•• prest. Thee (master of those Groves and me) no place Can shew me, therefore they appear most base. I knew the very flowers where we have line, Our weights have made their upright heads decline: Where thou hast falne, I threw me in that place, But first the gratefull flowers drink from my face. The boughes despoil'd, a sadnesse seem to bring, And on their top most branches no birds sing, Only the* 1.8 Daulian bird her discontents Chams out aloud, and Itis still taments; Iris the bird laments, Sapho, th' affright Of Love forsaken: so we spend the night. There is a perfect, clear, and Glasse-like Well, Sacred, and where some thinks the gods do dwell, O'r which the wa••rie* 1.9 Lotos spreads her bowes, The ground a soft and gentle turf allowes. Here as I lay to rest me (drown'd in tears) One of the Nayades before m' appears, And standing, thus spake: Thou that scorcht dost lie, In flames unequall, to* 1.10 Ambracia flie; Hence Phoebus from on high survives the sea, Some, Actium cals the place, some Leueate. Deucalion from this rock, his Pyrha craves (First seen) and she (undanger'd) proves the waves. Here Pyrha prostitutes to his desires. Deucalion here first quencht his amorous fires. The place the same law keeps: climb Leucats crown,

And from that high rock fear not to leap down. This spoke, she vanisht: I affrighted rise, Whilst my wet cheeks are moistned by mine eies. Thither let's run Nymphs, till that Rock appear, From Love distracted we should banish fear. Prove how it can, much better than you see It hath yet chanc'd, it needs must fall to me. And gentle Love, to me thy feathers lend, Still to support me, as I shall descend, Lest being dead, by my untimely fall, Leucadia for my sake be curst of all. Then Phoebus, I'll bequeath into thine hand My Harp, and by it shall this Distick stand: Sapho, thy grateful Poetesse, doth assign This Lyre to thee, being hers as well as thine. Why dost thou send me to Actia hence, When thou maist call thy exile fool from thence? Safer to me, than can those waters prove, Thou mai'st, so Phoebus did he Sapho love. Canst thou (O harder then the Rocks) endure It should be said, Thou didst my death procure? Thy Sapho's ruine? O, how better far Were it these breasts, that now disjoined are, Should friendly meet, and mutually please, Than mine alone be swallow'd in the Seas? These are the breasts thou Phaon once didst praise, Which seen, they fire did from thy coldnesse raise. O would I were as eloquent as then, But sorrow takes all fluence from my Pen, So might my brain have every ill withstood: But now my passion makes nothing seem good. My Verse is of her first power destitute, Silent's my Quill, my Harp with sorrow mute. You Lesbian Matrons, and you Lesbian young, Whose names have to my Lyre been oft times sung. You for whose loves my fame hath suffred wrong, No more in troops unto my Musick throng, Phaon hath stole all that you nam'd Divine, I was (O wretch) about to call him mine. Make him return, my Muse shall then retire, He duls my wits, or can my brain inspire. Can praiers prevail? or such a stubborn mind Be softned, or made rougber? Shall the wind

Disperse my words, as meerly spoke in vain? Would the same winds could bring thee back again, That mock my sighs, and make thy sails to swell, It were a work that would become thee well. If so thou mean'st why dost thou keep away From all those vow'd gifts that thy comming stay? Why dost thou with thy absence my breast teare? Loose from the Haven, 〈…〉〈…〉 and do not stear, She's Sea-born Venus call'd, and therefore still She makes the waves calm to a lovers will, The gracious winds shall in thy course prevail, And bring thee safe when thou art under sail, Even Cupid at the helm shall sit and stear, He shall di••rct which way thy course to beare, If so thou please thy Sapho shunn'd must be, Yet thou shalt find there's no just cause in me: At lest, thy cruell answer she now craves, To end her fate in the Leucadian waves.

From that Rock, she cast her selfe headlong into the Sea, and so perished. For preposterous and forbidden lux∣uries which were imputed unto her, Horace cals her Mascu∣la Sapho; yet many are of opinion, this to be the same whom Plato tearms the Wise: of her, Antipater Sydonius thus writes:

Dulcia Mnemosine demirans carmina Saphus Quesierit decima Pyeris unde foret. Mnemosine. When Sapho's Verse she did admiring read, Demanded whence the tenth Muse did proceed. As likewise Ausonius: Leshia Pyeriis Sapho soror addita Musis.

i. Lesbian Sapho, a Sister added to the Pyerian Muses. Her, Papinius and Horace, with many others, celebrate.

Of Cleobule Lindia, and other Poetesses.

SHe was the daughter of Cleobulus Lindius, one of the se∣ven wise men of Greece; she was called also E••mite, and Cleobulina: in her writing, she imitated her fathe•• 〈◊〉〈◊〉 was eminent for Aenigmaes, and Riddles; of which, this one is redeemed from oblivion, and remembred of her:

Est unus genitor, 〈◊〉〈◊〉 sunt pignora 〈◊〉〈◊〉 sex, His quo{que} trigima natae, sed dispar•• forma

Hae niviae aspectu, nig••••s sunt vultibu••s illae, Sunt immortales omnes, mortuntur & omnes. One father hath twelve children, great and small, They beget thirty daughters, unlike all, Halfe of them white, halfe black, immortall made, And yet we see how every hour they fade.

Elpis was wife of the famous Philosopher and Poet Boethius Se••verinus, a Roman Patrician, she was by Nation a Sicilian of an elegan•• wit and capacious invention. Ma∣ny of her Hymns to the Apostles are yet extant: one be∣gan, Aurea Luce; another, Foelix per omnes mund•• cardines, i. Thou Feast that are happy in being celebrated 〈◊〉〈◊〉 all the Countries of the world. Ranulphus cals her the daugh∣ter to the King of Sicily, and the best Writers constantly affirm these holy songs to be hers, witnesse Gyraldus Dia∣logo 5. Histor. Poe••. She writ her Epitaph with her own hand, which was after inscribed upon her Tomb, which I thus give you in English, something neer to Trevisa's, as he translated it from Ranulphus.

An Epitaph. Elpis my name, me Sicily 〈◊〉〈◊〉 bred; A husbands love drew me from hence to Rome, Where I long liv'd in joy, but now lye dead, My soul submitting to the Almighties doom: And I beleeve this flesh again shall rise, And I behold my Savi••••, with these eies.

Eudexia, or Eud••cia, was the wife of the Emperor Theo∣dosius Junior: She was excellently qualified, and her chief delight was to be conversant amongst the Muses, for which she was stiled 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. She was the daughter of Leontius, of no higher degree then a Sophist of Athens: she was first called Athenais, but after being married to the Emperor, he caused her to be baptized by Atticus, the great Bishop of Constantinople, and for Athenais, gave her the name of Eudocia, which much pleased the Emperor her husband. Some attribute a Centon unto her, of Christ the Saviour of the world; it was called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which others would confer upon Proba. Cyrus Panopolita, she advanced unto the Praetorship, Gyrald, ex. 5. Dialog. Philenis was a Strum∣pet of Leucadia, her Verses were as impurely wanton, as her life was immodest and unchast: she imitated Elephan∣tis, if we may beleeve Suidas, and they both Astianassa, one of Hellens maids, the wife to Menelaus. She was the first

that devised 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in the Venereal Trade, and left cer∣tain books behind her, of Venereall Copulation. This you may read in Gyraldus in 30. Dialog Histor. Poet. Bocho, a pe∣nurious and needy woman of Delphos, who composed Hymns, and pronounced Oracles; she is remembred by Gyraldus, Dialog. 20. Elephantis or Elephantina, was a wo∣man most wickedly wanton, and of notorious intempe∣rance. She (as Spinthria) described the severall waies and figures of Congresse and Copulation, from whose books, ••alage presents a gift to Priapus, in Priapaeis Poematibus: and Tiberius Caesar builded that chamber, wherein were dis∣covered the omnivarious shapes of beastly & preposterous Luxuries, lest any president o•• dishonest brotherly, should be left unremembred. P••oba Valeria Falconia, a Roman Ma∣tron (and wife to Adelphus Romanus the Proconsul, a man of noble and religious carriage) flourished in the reigns of Honorius and Theodosius the Junior, Emperors. She com∣posed a Divine Work, of the Life and Miracles of Christ, which she entitled Cento Virgilianum: she dedicated it to the Empresse Eudocia, wife of Theodosius. She also paraphra∣sed upon the Verses of Homer, and called the Work Home∣••oukentra, which some would confer upon Eudocia. Her husband being dead, she is said to have inscribed upon his Tomb this or the like Epitaph:

To God, to Prince, Wife, Kindred, Friend, the Poor, Religious, Loiall, True, Kind, Stedfast, Deer, In Zeal, Faith, Love, Blood, Amity, and Store, He that so liv'd, and so deceas'd, lies here.

Amongst these (and not unproperly) are numbred the Sybils: but I have spoken of them in their place, therefore I proceed to others, and next of Telesilla.

Telesilla Poetria.

THis incomparable Lady I know not where to equi∣page, or in what rank to place, whether amongst the women illustrious for Vertue, or amongst the Warlike wo∣men, imitating the Amazonians for their noble courage and valour, amongst the Chast, the Fair, or the Wise, as being a most famous and learned Poetesse; her History I will give you in briefe. Amongst the memorable and re∣markable acts attempted and atchieved by women, there is none more glorious or better deserving a Chronicle of

perpetuity, than that performed by the Argive women against King Cleomenes, by the perswasion and incourage∣ment of Telesilla the Poetesse; she was born of a noble fa∣mily, and in her youth being subject to many infirmities of the body, she asked counsell of the gods concerning her health, answer was returned from the Oracle, That she should apply her selfe to the study of the Muses, and im∣ploy all her industry in verse and harmony. Not long it was ere recovering her health, she grew to that perfection of Art, especially in Poetry, that she was only held in ad∣miration amongst all other women. Cleomenes King of Sparta, opposing the Argives with all the rigor hostility could make, and having slain of them an infinite number, almost incredible to relate (for so ••aith Plutarch:) in re∣venge of this losse, a notable courage and an unspeakable boldnesse inspired the hearts of these Argive women, inso∣much, that under the conduct of Telesilla, whom they made their Generall, they took arms to maintain their fortres∣ses, guard and defend the w••ls, and issue out upon the enemy, not without admiration and terror to the besiegers, insomuch that Cleomenes was repulsed with the losse of ma∣ny of his souldiers Another King (as Socrates saith) called Demaratus, who besieged Pamphiliacum, they sent thence with losse and infamous retreat. The City thus by their valour preserved, all such women as fel in the conflict, the inhabitants honou••••bly interred in a place, called Via Argiva, i. The Argive way, and to the survivers as a memorable gratitude to their vertues and valours, they granted a famous solemnitie call'd the dedication of Mars. This battel was fought (as some say) in the seventh day (others in the new Moon) of the Month which is now call'd the fourth, but by the Argives was of old called Herma•••• or Mercurialis; as that day they yearly celebrate the great Feast stiled Hybristica, in which the women are habited like men, and the men are attired in vestures of women: And And to make good the losse of so many men that perish∣ed in the late combustions, the macrons did not (as Her••∣dotus affirms) matcht with their slaves and servants, but they joined themselves in marriage to the best and noblest of the next adjoining Cities; upon whom notwithstanding they cast such a contemptible neglect, that they enacted a law which enjoined all married women stil to put beards upon their faces, when they first went to bed to their hus∣bands.

Perhilla was a young Roman Lady who lived in the time of Augustus Caesar, it seems of no great noble family, nor extraordinary riches, only of an admirable wit and excel∣lent facility in Poetry, she was scholer to Ovid, who en∣terchanged with her, and she with him many Elegies and Epigrams, she flourished in the time of his banishment. Her works it seems never came to light: but that she was answerable to the Character I have given her, I refer you to his seventh Elegie, in his third book de Tristibus, in which he gives her an approved testimony: the title is, Mandat Epistolam ut Per••illam Adeat, which the better to expresse of what condition she was (and that speaking of Poetesses, it will not be amiss a little to Poetise) I thought thus to English:

Vade salutatum, &c, My wandring Letter to Perhi••la go, Greet her as one that doth my mind best know. Find her thou shal••, or with her mother sit, Or 'mongst her books and Muses, searching wit. What ere she be adoing, when she knowes, Thee thither come, her work away she throwes, And without least delay, she will enquire Wherefore thou com'st, or what thou canst desire. Tell her I live, but so▪ as life ••moning, Mischiefs augment, but do not ease my groaning. Though by the Muses harm'd, I love their name, And to even numbers how my words to frame. Still do you to your common studies cling, And your learn'd Verse to forr••ign fashions sing. Nature that gave you beauty, though ••t fit▪ To add rare Gifts, chast Manners, and choice Wit. I taught you first from Helicon to write, Lest such a fertil Spring should perish quite. I saw how far in youth it did extend, I was your Father, Captain, and your Friend. If the same fires within your breast still live, To none save Lesbian Sapho t••e Palm give. I fear my fate your forwardnesse may slack, And from your course my fortunes pluck you back. The time was when your Lines to me were read, And when by me your Muse was censured, 'Twas lawfull then with both: and in those daies You did me as your Judge and Tutor praise.

Either unto your Verses I gave ear, Or made you blush when I forbore to hear. Perhaps (by my example) since my Muse Hath done me hurt, that practise you'l not use; And fear, because I suffer in my Art, That in my ruin you shall bear a part. Fear not (Perhilla) for no woman shall, Or man, by thy Muse learn to love at all. Therefore (most learn'd) all cause of sloth adjourn, And to these sacred Arts return. That comly favour will in time decay, And rugged furrowes in thy cheeks display. Age (without noise) will by thee stealing passe, When some will say by thee, once fair she was: Thou then wilt grieve, thy faded font despise, Or else complaining, swear thy Steel glasse lies. Your Riches are not great (O worhty more:) But say you wealth had in the amplest store, Fortune bestowes or takes at her own pleasure, He's Irus now, that late had Croesus treasure. 'Briefe, save corrupt things, here we nothing gain, Except the Treasures of the Breast and Brain. I, that my House, my Country, and you, lack, In all they would take from me, suffred wrack. My Brain I still keep with me to this hour, For over that, great Caesar had no power: Who though in rage he doom me to be slain, When I am dead, my fame shall still remain. Whilst warlike Rome on seven hils lifts her head, To o'r look the conquer'd world, I shall be read. And you (whom happier studies still inspire) Preserve your name from the last comming fire.

Before many, or most of those, I may justly and with∣out flattery prefer the famous Queen Elizabeth. Of her Wisdome and Government, all the Christian Princes that flourished in her time, can give ample testimony: Of her Oratory, those learned Orations delivered by her own mouth in the two Academies, in the Latine Tongue, bear record in her behalfe. In the Greek Tongue she might compare with Queen Istrina, before remembred amongst the Linguists. In the French, Italian, and Spanish, she needed no Interpreter, but was able to give answer to such Embassadors in their own Language. Of whose pleasant

Fancies, and ingenious Ditties, I have seen some, and heard of many. Others there have been likewise of our own Na∣tion, of whose elegancy in these kinds, the World hath ta∣ken notice, and pitty it were their memories should not be redeemed from oblivion: as the Lady Jane Grey, daughter to the Duke of Suffolk; the unhappy wife of as unfortunat a husband, L Guilford Dudley. Here likewise worthily may be inserted, the excellent Lady, Arabella, who had a great facility in Poetry, and was elaborately conversant amongst the Muses; as likewise the ingenious Lady, the late com∣poser of our extant Vr••nia. For others, let me refer you to Sir John Harrington, in his Allegory upon the 37. book of Ariosto, where he commends unto us the four daughters of Sir Athony Cook, the Lady Burleigh, the Lady Russel, the Lady Bacon, and Mrs Killegrew, giving each of them in that kind a worthy Caracter. In the same place the Author com∣mends unto us a great Italian Lady, called Vittoria, who writ largely and learnedly in the praise of her dead hus∣band: with whom (though not in that Funerall Elegick strain) I may rank (〈◊〉〈◊〉 the comparison I underprise not) the beautiful and learned Lady Mary, Countess of Pem∣brook, the worthy Sister to her unmatchable brother, Sir Philip Sydney. But not to dwel too long on her praise (whom I never can commend sufficiently) I will only be∣stow upon her Muse that Character which Horace bequea∣thed to Sapho:

Vivuntque commissi Calores Aeoliae fidibus Puellae.

Of Witches.

IOhannes Bodinus, Andegavensis lib. 3. cap. 3. de Magorum Demonomania writes, That there is nothing which pre∣cipitates men or women to perdition, or more allures and incites them to devote and give themselves up to the Devil, th••n a sottish and meer Atheisticall opinion setled in them. That he hath power and wil to give to the needy, riches; to the afflicted, ••ase, to the weak, strength; to the de∣formed, beauty; the ignorant, knowledge; the abject, honor; grace 〈…〉〈…〉 whom birth hath nobili∣tated; and 〈…〉〈…〉, to such as adversity hath de∣jected:

when on the contrary, we see by common proof, then such miscreants, none more miserably base, more pe∣nurious, more ignorant, more debauch'd and contemned. Plutarch remembers us, that when Olympias the wife of Phi∣lip King of Macedon, hearing that her husband was ensna∣red, and extreamly besotted with the beauty of a noble young Lady, she much desired to see her: who being brought unto her presence, and beholding a woman with all the accomplishments of nature so every way graced, one of so exquisite feature, she never beheld the like till then, she grew astonished, and without offering her the least discourteous violence, brake out into these ••earms, This rare and incomparable beauty which hath bewitched my hus∣band, is likewise of force to ••ft••cinate the gods. Most certain it is, nothing seems fairly featured and beautifully compo∣sed within this large universe, but it shewes to us the glo∣ry of the Maker, who is the only true and perfect pulchri∣tude; neither is there any thing lovely or amiable, which proceeds not from his especial grace and miraculous work∣manship. But it was never found or known, that ever any Witch could by exorcisms or incantations and any thing to Nature, to make her selfe in any part appear more come∣ly. It is further observed, that all such are for the most part stigmaticall and ugly, insomuch, that it is grown into a common Adage, Deformis ut Saga, i. As deformed as a Witch. Moreover, Cardanus who was not held the least a∣mongst the Magicians (as having his Art, or rather Diabo∣licall practise, from his father hereditary) confesseth, that in all his life time, in his great familiarity and acquain∣tance amongst them, he never knew any one that was not in some part mishapen and deformed. The same Author (with whose opinion Wi••rius, Hippocrates, and others as∣sent) affirms that all those Demoniacks or Witches, after they have had commerce and congresse with the devil, have about them a continuall nasty and odious smel, of which (by the ancient writers) they were called Fatentes, by the Vasconians, Fetelleres à Faetore, i. Of stench; insomuch, that women who by nature have a more sweet and refresh∣ing breath, then men, after their beastly consociety with Satan, change the property, of nature, and grow horrid, putred, corrupt, and contagious: For Sprangerus witnes∣seth (who hath taken the examination of many) they have confessed (a thing fearful to be spoken) to have had

carnall copulation with evill and unclean spirits, who no doubt bear the smel of the invisible sulphure about them. Now concerning this Magick, what reputation it hath been in amongst men (which in effect is no better then plain Witchcraft in women) we may read in Nauclerus and Plati∣na, That all the Popes inclusively from Silvester the second, to Gregory the seventh, were Magicians: but Cardinall Benno, who observed all the Bishops that way devoted, numbers but five, Silvester the second, Benedict the ninth, John the twentieth and one and twentieth, and Gregory the seventh. Of these, Augustinus Onuphrius, one of the Popes chamber (that from the Vatican and the Lives of the Popes there registred, made a diligent collection) speaks of two only, Silvester the second, and Benedict the ninth; one of them was after expelled from the Papacy. Silvester lying upon his death bed, desired his tongue to be torn out, and his hands to be cut off, that had sacrificed to the devil, con∣fessing that he had never any inspection into that damna∣ble Art,* 1.11 til he was Archbishop of Rhemes. These are the best rewards that Satan bestowes upon his suppliants and servants: how comes it else so many wretched and penuri∣ous Witches, some beg their bread, some die of hunger, o∣thers rot in prisons, and so many come to the gallowes or the stake. It is reported of a Gentleman of Mediolanum, that having his enemy at his mercy, held his steeletto to his heart, and swore that unlesse he would instantly abjure his faith, and renounce his Saviour, had he a thousand lives, he would instantly with as many wounds, despoile him of all; which the other for fear assenting to, and he having made him iterate over and over his unchristian-like blasphemies, in the middle of his horrible abjuration, stabb'd him to the heart, uttering these words, See, I am revenged of thy soule and body at once; for as thy body is desperate of life, so is thy soul of mercy. This uncharita∣ble wretch was an apt scholer to the grand Devil his Ma∣ster, who in like manner deals with all his servants, who af∣ter he hath made them renounce their faith, blaspheme their Maker, and do to him all beastly and abominable adoration (such as in their own confessions shall be here∣after related) he not only leaves them abjects from Gods favour, whose divine Majesty they have so fearfully bla∣sphemed, but delivers them up to all afflictions and tribu∣lations of this life, and all ex••••uciation and torments in

the world to come. Horrible and fearful have been the most remarkable deaths of many of the professors of this diabolicall Art, for whom the lawes of man hath spared (as a terror to others) the hand of heaven hath punished: I wil only give you a taste of some few.* 1.12 Abdias Bab. Episcopus lib. 6. Certam Apostol. writes, That Zaroes and Arphaxad (two famous Magitians amongst the Persians) with their exor∣cisms and incantations deluding the people, in the hour when Simon and Jude suffered martyrdome, were struck with lightning from heaven, and so perished. Lucius Piso, in the first book of his Annals, speaks of one Cinops, a Prince amongst the Magitians, who at the praier of St Iohn the Evangelist, was swallowed up in a river. Olaus Magnus lib. 2. cap. 4. de gentib. Septentrional. tels us of one Methotis, who by his prestigious juglings, had insinuated into the hearts of the people, and purchast that opinion and autho∣rity amongst them, that he was called, The high and chiefe Priest to the gods, who was after torn to pieces by the mul∣titude: from whose scattered limbs such a contagion grew, that it infected the air, of which much people perished. Hollerus the Magitian was slain. Oddo the Dane was (be∣sides his skil in Magick) a great pyrat, it is written of him, Wierius lib. 2. cap. 4. that without ship or boat he would make his transmarsne passage over the Ocean, and by his Inchantments raise storms to shipwreck the vessels of his enemies: there most wretchedly perished. Dr Iohn Faustus, born at Kuneling, a Village neer Cracovia, was found dead by his bed side, his face blasted and turned backward, in the Dukedome of Wittenburgh, at which time the house wherein he died, was shaken with a tempest and horrible Earthquake. The Earl Matisconensis (a practitioner in the same devilish study) sitting at dinner amongst many Lords, Barons, Captains, and others, was snatcht from the boord by devils, and in the sight and view of all the people, three times hurried swiftly round about the City, being heard to cry, Succurrite, Succurrite, i. Help, Help: of him, Hugo Clu∣niacensis writes more largely. A Priest at Noremburgh searching for hidden treasure in a place where the devill had directed him, found it garded by a spirit, in the sem∣blance of a great black dog; in the search of which, the earth fell upon him, and buried him alive: And this hap∣ned in the year 1530. Wierius. A Magician of Salsburgh,

undertook to call all the Serpents together within a mile of the place, and bring them into one pit digged for the purpose: in the train of which, came (after the rest) a great Serpent (supposed to be the devill) and twining about him, cast him in amongst the rest, where they together perish∣ed. The like untimely death•• we read of Appion Grammati∣cus, Iulian Apostata, Artephius, Robertus Anglicus: amongst the Helvetians, Petrus Ax••nensis, sirnamed Conciliator, Albertus Teutonicus, Arnoldus de villa nova, Anselmus Parmensis, Pyca∣trix Hispanus, Cuchus ascalus Florentinus. and many o∣thers. Commendable therefore it was in the French King, who when one Friscalanus Cenomannus (a man excellent in this Science) came to shew divers prestigious seats and tricks before him, for which he expected reward; amongst others, he caused the links of a golden chain to be taken asunder, and removed them to divers remote places of the chamber, which came of themselves to one place, and were instantly joined together as before: Which the King see∣ing, and being thereat astonished, he commanded him in∣stantly from his sight, never again to behold his face, and after caused him to be arraigned and judged. And these are the Graces, Honours and Advancements, Offices and Dig∣nities, to which the devill exalts his ••••ege people.

Of these severall sorts of Juglings,* 1.13 with which the de∣vill deludes his scholers (besides such as I have before spo∣ken of, amongst such as predicted of things to come) I will nominate some few One thing which is used now amongst our cunning Women and Witches, is so ancient, that it was before the age of Lucian or Theocritus, it is called Caskino∣manteia, i. 〈◊〉〈◊〉 saltatio, i. (as we call it) The Sive and the Shears, and that is not shamed to be publiquely used. Bodinus himselfe saith that he saw in Lutetia, a boy in a Noblemans house, and before many honest and judiciall spectators, by speaking of a few French words, make a Sive turn which way he pleased: but the same words uttered by another, could not make it to move at all. Another super∣stition is with a Knife or a Key. If any be suspected of 〈◊〉〈◊〉, read but such a Psalm▪ and name the party accused, if the Knive at speaking of his name move to stir, he is then held guilty: and that 〈◊〉〈◊〉 is called Axinomanteia. That which is done by a Ring out over a Cruse of water, is called Daktuliomanteia. And this is is a famous sorcery, much in use with the Witches of Italy. Ioachimus Cameraccusis, had

a speaking Ring, in which was a familiar, or a devill; that kind is called Vdromanteia, as also Dactyliomanteia, i. A Ring wherein Spirits are worn. Conjectures made from Wels and•• Fountains, were called Idromanteia: these, Numa Pompilius was said to be the first inventor of, which Varro otherwise interprets, i. Of a boy imploied by the Magici∣ans to look upon Images in the wat••r, one of which pro∣nounced distinctly fifty verses of the wars of Mithridates, before any such rumour was spread, or purpose of the like businesse intended. Aeromanteia is a superstitious predicti∣on by the aire; but most certain when the wind is South. Another was made from Meal or Chaste, and was called Alphitomanteia, or Aleuromanteia, remembred by Iamblicus; but to what purpose it was, he explaineth not: as Likewise of Lythomantea, which was practised by Stones Divinition by Lawrell, was called Daphnomanteia. The praescience which they gathered from the head of an Asse, Kephalcoman∣teia. Puromanteia and Kapnomantesia were conjectures from fire. Rabdomanteia was used by a Physitian of Tho∣los••, in speaking of certain mysticall words in a low and submisse voice. The like unto that, was Zulomanteia, with loose chips of wood, much practised in Illyria. But of all these devilish and detestable practises, there is none (saith Bodinus) more Heathenish, irreligious and dangerous, then that so commonly in use now adaies, and by witches conti∣nually practised, to the injury and wrong of new married women, it is commonly called Ligare ligulam, or to tie knots upon a point; which as it is usuall, so it is not new: for He∣rodot. lib. 2 reports, That Amasis King of Aegypt, was by the like Exorcisme, bound and hindred from having any mu∣tuall congresse with his with Laodice, till those ligatory spels were after uncharmed. Paulus Aemilius in the life of Clotharus the seco••d witnesseth, That King Theodoricus was by the like ligaments ••••••ascinated by his Concubines, from having lawful consociety wich his wife Hermamberga. Bodi∣nus reports, That he heard from the mouth of Roileius, Em∣bassadour gener••ll amongst the Blasenses, who affirmed, That it the marriage of a young couple, just as they were ready to receive the benediction from the Priest, a boy was seen by him tying one of these Magick knots in the Tem∣ple; whom thinking to have deprehended, the boy fled, and was not taken Bodinus further adds, That in the year 1567. he then being Procurator in Patavia, the Gentlewoman in

whose house he sojourned (being it seems a pregnant scho∣ler in this Art) related unto him in the presence of one Jacobus Baunasius, That there were fifty severall waies of tying this knot, to hinder copulation, either to bind the Husband, or the Wife only, that one hating the others in∣firmity, might the freelier pollute themselves with Adul∣teries. She said moreover, the man was often so charmed, the woman seldom and difficulty: besides, this knot might be tied for a day, for a year, for the present time, or for e∣ver, or whilst the same was unloosed: That it might be tied for one to love the other, and not be again beloved, or to make a mutuall and ardent love betwixt them; but when they came to congression, to bite and scratch, and tear one another with their teeth and nails. In Tholosia, a man and his wife were so bewitched, who after three years being uncharmed, had a fair and hopefull issue; and which is more to be wondred at, in that time there appeared up∣on some part of their bodies so many tumors, or swellings, like small knobs of flesh, as they should have had children, if that impediment had not hapned. Some there are that may be charmed before Wedlock, and some after, but those hardly. There are others, whom their effascinations can keep from ejecting their U••ine; others, to make them that they cannot rest••ain it all: but of the first, divers have perished She likewise told him sundry speeches belonging these Witcherie, the words whereof were neither Hebrew, Greek, Latine, French, Spanish, Italian, nor indeed deriving their Ecymology from any known Language whatsoever.

Erasmus in the explanation of the Adage, Pas••tis Semio∣butus, writes of some Witches, that by their incantations could command in any void room, Tables on the sudden to be spread and furnished with meats and ju••kets of all varieties to tast the palat, and when the guests had suffici∣ently ••ed and satisfied every man his own appetite, with one word could likewise command all things away, as if no such thing had been others also that when they had bought any commodity of any man, their backs were no sooner turned, but the mou••e they laid out would instantly forsake the seller, and return into the purse of the buyer. But to begin with the ancient Poets, by their testimonies it is ma∣nifest, that the practise of Witches and Witch-craft hath been it great, that by their Charms and Spels, they have

had the power to transhape men into bruit beasts, to alter the course of the Planets and Stars, have changed the Sea∣sons, making the natural course of the yeer preposterous: further, that their exorcismes have extended to Herbs, Flowers, Fruits, and Grain, to infect men with Diseases, and cattel with Murren, to delude the Eies and weaken the Sences, bewitch the Limbs, bind the Hands, gyve the Feet, and benumb the other Members, apoplex all the vitall Spirits, and raise up dead bodies from their Sepulchers; nay more, to call the Moon down from her Sphere, with other most strange things, as miraculous to relate as diffi∣cult to beleeve, of such in his first book, Tibullus speaks.

Hanc ego de Coelo ducentem sidera vidi: —This W••ich I did espie To call the Stars and Planets from the skie.

Now, that women have been more addicted to this de∣vilish Art, then men, is manifest by the approbation of ma∣ny grave Authors: Diodorus in his fi••t book de Antiquorum Gestis, Speaks of Hecate, that she was the first that ever tem∣pered Acomtum (a venomous Herb, which some call Lib∣bards bane, others, Wolve: bane) applying her selfe to con∣fections of sundry deadly poisons. This was frequent among the Romans, nay, even among the noblest matrons, as their own writers testifie. Of the like, Saint Austin speaks in his book de Civitate Dei: so Pliny affirms in his five and twen∣tieth book and second chapter, That women are most prone to these unlawful Arts; for so we read of Medea, Cyrce, and others, whom the Poets fabled to be goddesses, of whom we shall find occasion to speak of in their order. Suidas of wo∣men Witches cites an old proverb, Thessala Mulier, by which he notes all of that practise as peculiar to that Sex, & not to men. Therefore Quintilian speking of this argument, thus determines it. Theft (saith he) is much prevailing with men, and Witchcraft most familiar with the Sex of wo∣men.

Of Cyrce, and others remembred by the Poets.

SHe was the daughter of the Sun, and the Nymph Persa and was said to be so exquisitely cunning in these effas∣cinations, that she changed men into severall shapes of beasts, and the companions and associates of Vlysses into Swine. She inhabited not far from Caieta a City of Cam∣pania.

The Marsians a people of Italy, were said to be li∣neally descended from this Cyrce, who likewise succeeded her in that devilish Art. Gellius writes of this Nation, That they had skill in taming the most poisonous Serpents, and to make them gentle and servile to their use; their Charms, Exorcisms and Incantations, by which they had power in the transhapes of creatures, their mixture of herbs and tempering of drugs, being to them left as hereditary by her. Who would read further of her, I refer him to Ovid, who in his Metamorphosis gives her a full and large cha∣racter, so Homer in his tenth book of his Odysses, the argu∣ment of which, for her better expression, I thus English:

Aeoliam ventorum agimur patriamque domumque. Ulysses* 1.14 thence into Aetolia past, Where Aeolus the King of Winds then raign'd Who the four brothers gave him closed fast In leathern bags (for so they were constrain'd.) With prosperous speed he sails, and growing neer His native Ithaca whil'st he was sleeping, His men suppos'd some wealth inclosed there, Within those bags given to their masters keeping, And opening them, the imprisoned winds now free, With adverse gu••••s, despight his helm and glasse Blow him quite back, so he is forc'd to see * 1.15 Antiphates, and the Lestrigone's. Some ships there lost, he attains the Cercian shore, Where the most powerfull goddesse as she feasts, Transhapes Eurilochus with many more Of his companions, into sundry beasts, The wytie Greek by Mercuries admonishment, Alone escapes the Witches transformation, Who failing in her Art, bred both astonishment, And of his many vertues, admiration: His wisedome so prevailed, him Cyrce ador'd, And to his mates their pristine shape restor'd.

Medea was the daughter of Otes and Ispaea, King and Queen of the Colchians, and sister to Cyrce: she found out the Vertues of many Herbs, Plants and Roots, and tempe∣red their juice to her devilish purposes, growing to that height of cunning, that by their incantations she tamed the mad Buls that from their mouths and nostrils breathed fire, and bellowed terror, charming asleep the ever-waking Serpent that kept the Golden fleece, lest they should hin∣der

Jason her beloved in the purchase thereof: for which courtesie he took her to wife, and by long t••avel arriving in Thessaly, Aeson the father of Jason, now grown decrepit through age, she restored to his former youth and strength: nowithstanding, her husband forgetful of this great bene∣fit done to his father, forsook her bed, and married Creusa, daughter to Creon King of Corinth; with which ingratitude Medea inraged (yet distembling her malice) she after some insinuation, presents Creusa with a glorious Mantleto the eie, which she no sooner saw put on, but her whole body was in a flame, and she consumed to ashes: after the same sort perished King Creon with his Queen. This done, she murdered her children had by Jason, and being openly hurried by winged dragons through the air, she fled to A∣thens, and there was married to King Aegeus; whose son Theseus, when she attempted to have poisoned in a cup of gold tempered with Aconitum (gathered from an herb that grew from the some of Cerberus) her treason being dis∣covered and prevented, by her Magick skil she shut her selfe within a cloud, in which with her young son Medus (whose father Aegeus was) she escaped into Asia. Of her Ovid speaks, Propertius, Valerius Flaccus, Pliny, and many others.

Vitiae were so called of an infamous Witch called Vitia, these (as some Authors write) have power like the Basilisk to kill with the eie, especially all such on whom they cast an envious and malicious look: of the selfe-same condition are a certain people among the Tribullians and Illyrians. Textor. in Officin.

Mycale is the name of a Witch in Ovid, likewise Dipsas; of the one he writes thus:

Mater erat Mycale quem deduxisse canendo Sepe reluctantis, constabat cornua lunae. Her mothers name was Mycale, Known to have had the skill, By spels, to pull the horned Moon From heaven, against her will.

And of the other in the first book of his Elegies:

Est quaedam quicunque volet, &c.

Locusta is numbred amongst the rest, and remembred by Cornelius Tacitus, for making certain venomous confections with which Agrippina poisoned her husband Claudius, from her many of the most of her diabolicall practise, are cal∣led

Locustae, she is likewise spoken of by Juvenal in one of his Satyrs. Eriphila was an inchantresse of that devilish condition that upon whomsoever she cast an envious eie, that creature was sure to come to some extraordinary mis∣chiefe; of whom was raised a proverb▪ cast as an aspersion upon all such kind of women. Anus Eriphus▪ Textor in 〈◊〉〈◊〉. in. cap. de Veneficis Thracia was a Nymph famous for her incan∣tations, who for skill in herbs and cunning in exorcismes, was by some adored as a goddesse; of her came the peo∣ple amongst whom she lived, to be called by the name of Thracians. Gyge was the name of a Beldam, who was a houshold servant to Parasatis, the mother of King Cyrus, and by the Queen especially imploied in all her sorceries, He∣rodotus. Canidia Neopolitana was a confectioner of unguents, a Witch, and practised in divers kinds of sorceries, excel∣lently described by Horace. Erictho was the name of a no∣torious Witch of Thessaly, deciphered by Lucan, whom who shall read and desire plainly to be instructed in that hor∣rible Art, he shall not find it more truly and punctually discovered by any of the Latine Poets. Gunthrune was a Witch of a strange devilish condition, who by her incanta∣tions was the death of many creatures, as well beasts as men, yet being dead there was no wound or mark of death appearing about them. Sagana, Veia, and Folia, were pro∣fessors of the selfe same devilish Art, and 〈◊〉〈◊〉 remembred by Tacitus, Juvenal, and Horace, these were said to have had hand in the death of the noble chil 〈◊〉〈◊〉.

It shall not be amiss to insert amongst these, what I have heard concerning a Witch of Scotland.* 1.16 One of that Coun∣try (as by report there are too many) being for no good∣nesse by the Judges of Assize arreigned, convicted, and condemned to be burnt, and the next day according to her judgement, brought and tied to the stake, the reeds and fa∣gots placed round about her, and the executioner ready to give fire (for by no perswasion of her ghostly father, nor importunity of the Sheriffs, she could be wrought to con∣fesse any thing) she now at last cast, to take her farewell of the world, casting her eie a tone side spied her only son, and cals to him, desiring him very earnestly as his last du∣ty to her, to bring her any water, or the least quantity of liquor (be it never so small) to comfort her, for she was ex∣treamly athiest: at which he shaking his head, said nothing; she 〈◊〉〈◊〉 importuned him in these words, Oh my dear son,

help me to any drink, be it never so little, for I am most ex∣treamly a dry, oh dry, drie; to whom the young fellow an∣swered, by no means deare mother will I doe you that wrong: For the drier you are (no doubt) you will burn the better.

Of Witches transported from one place to another, by the Devill.

THe difference betwixt Witches, or to define what Ma∣gae are, and what Lamiae, were but time mispent, the rather because it hath been an argument so much handled in our mother tongue, I will only rehearse unto you some few particular discourses concerning Witches, out of Da∣naeus, Bodinus, Wierius, Grillaneus Italus, and others: all agree, that some have made expresse covenant with the Devill by Bond and Indenture, sealed and delivered; others by promise and oath only: as likewise that all such have secret marks about them in some private place of their bodies, some in the inside of the lip, some in the haire of the eie-browes, some in the fundament, some in the inside of the thigh, the hollow of the arm, or the privy parts. Albertus Pictus an Advocate in the Parliament of Paris, reported he had seen one in the Castle of Theodoricus, who had a plain mark upon the right shoulder, which the next day was ta∣ken off by the Devil. Claudius de Fagus the Kings Procura∣tor, affirmed the like of one Joanna Hervilleria. Concerning the transportation of Witches through the air, Paulus Gril∣landus an Italian Doctor of the Law, that writ the Histories of many Witches, saith, That a Country Villager not farre from Rome, upon a night spying his wife daub her self with a certain ••nguent, and instantly leap out at the window, after her stay from him some three or four hours, had pro∣vided against her return a good cudgel, with which he so soundly enterteined her, that he forced her to confesse where she had been, but would not grant her free pardon till she had made him promise to bring him to the sight of all these novelties, and unbeleevable passages by her rela∣ted: the match was concluded, she forewarned him that he must in no wise use the name of God by the way, unlesse it were in scorn or blasphemy, with other such horrible in∣structions. The night came, they were both annointed, when presently two rough Goats appeared at the window, upon which they being mounted, were instantly hurried

through the air into a place where were an infinite mul∣titude of people, men and women, and in the middest one that seemed to be Prince and Sovereign of the rest, to whom every one of them did obeisance and adoration, she bid her husband stand in a remote place till she had likewise done her worship, which he she accordingly per∣formed: This done, they all danced together in a circle or ring not as our custome is face to face, but back to back, the rest may be conjectured, lest if any should be appre∣hended, the one might appe••••h the other. After their dance was ended, the tables were covered and furnished, she cals to her husband to sit down amongst the rest, and bids him welcome, he begins to feed, but finding the meat to have no relish, in regard it was not well seasoned, he cals aloud for salt, and many times before it came, it was brought at length, which he seeing, before he tasted it, he thus said, Hor laudato sui Dio per è venuto questo sale, i. Now God be thanked that the salt is come: these words were no sooner spoken, but Men, Meat, Tables, Devils, Witches, all were vanished in an instant, he was left alone naked, almost frozen with cold, ignorant in what place, or whither to tra∣vel for shelter; day came, he spies shepherds, and asks them where he is? they tell him in the principality of Benevent, under the jurisdiction of the Pope, above an hundred miles from Rome. He was forced to beg rags to cover him, and bread to relieve him, being eight daies before he could reach to his cottage; he accuseth his wife, she others, who were all after delivered to the fire, and burnt alive. The like history the same Author relates of a young damosel inticed by an old Witch to this damnable assembly in the Dutchie of Spoletum, in the year of grace 1535. The like confession of these assemblies, dances, and banquets, and after all, their common carnal society, women with he De∣vils, and men with she-Spirits, was extorted from a Witch of Lochinum, another of Lions, both suffered by fire; and their arraignments, confessions, judgements, and executi∣ons, published by Danaeus in the year 1474. Of these mee∣tings, banquets, dances, and congressions, Friscalanus the before named Magician, gave ample testimony to Charls the ninth, King of France. Salvertes the President speaks of a Witch called Beronda, who being brought to the stake, ac∣cused a great Lady of France, for being one of that damned society, but she obstinately denying it, the Witch thus said,

Have you forget since our last meeting, when you were appointed to carry the Callice of poison? Olaus Magnus, lib. 3. cap 11. saith, that many of these conventicles are made in the North, and are freequent in the mount Atlas; as likewise Mel lib. 3. Sulinus lib. 38. cap. 44. and Pliny lib. 5. cap. 1. Infinite are the Histories to this purpose. Antonius de Turquemadae a Spaniard,* 1.17 saith, That a Magician would needs perswade his friend to be a spectator of this wicked assembly, all things being prepared for the purpose, in the middest of which confluence was an huge ugly Goat, sit∣ting upon a sublime throne, whom every one came to kiss by 〈◊〉〈◊〉, En la parte ma senzia que tema, those that under∣stand the Spanish know it to be a place which cannot mo∣delestly be named: which when his companion beheld, as detesting such ••••eastiall adoration, he left all patience, and with an acclamation said to his friend, Dios à mui gran∣des bozs••i. Oh God with a loud voice; which was no sooner spoken, but all things vanished in a tempestuous whirle∣wind, he was only left desolately forsaking, being three years before he could come to visit his own fields and gar∣dens. Of their exportation after their unction, many Au∣thors testifie, as upon a Goat, a Pegasus, a Night-crow, an inchanted st••ffe,* 1.18 &c. This puts me in mind of a discourse which was told by a great Lady, to have hapned at her be∣ing in the Brill, which was then one of the Cautionary Towns in the possession of Queen Elizabeths a Muscatier one night standing centinel upon the wals, a little before day, he heard a great noise of••a••ling gossips, laughing and talking, their voices (as he thought) came from the aire, when casting his eies about to know from whence this pro∣digie might proceed, he might perceive a dusky cloud come sweeping close along by him, in which it seemed to him they sate that were so merry; being first affrighted at the object, and after taking courage, he gives fire, and shoots towards the cloud at random, at the report of the musket the Town is up in armes, his Officers leave the court of guard, and come to know the matter, he tels them an incredible discourse, which he spares not to confirm with a vollie of oaths, they seek further towards the place where he aimed his musket, and found an old woman with a bunch of keies at her girdle, and a bullet in her buttock, dropt out of the cloud, and the rest vanisht; they seise her, she is after examined, and confesseth who had been to make mer∣ry

in her company, some of them proved to be rich burgers wives of the City. The L. Adrianus Ferreus vicar generall amongst the Laodunenses hath left remembred, that one Margarita Bremontia the wife of Noel Laveretus confest un∣to him that she with her mother Mary upon a munday night, not long before her examination, came into a like as∣sembly at the mil call'd Franquisenum, which stands in the medow neer unto Loginum, who bestriding a broomstaffe, after some few words mumbled to her selfe, they were pre∣sently transported thither, where they found Joanna Rober∣ta, Ioanna Guillemina, Mary the wife of Simon Agnes, and Gulielma the wife of one Grassus, every one mounted upon the like wooden horse; there met them six spirits, or de∣vils, according to their number, in humane shape, but in aspect horrible, &c. who after they had danced together, every Devil singled out his mistresse, and had with them mutuall copulation; she saith the Devil kist her twice, and had her company for the space of halfe an hour. Guillemina confest the like, as also, Perfrigidum semen ab eo Excreatum. The song used in those dances, was this; Har, Har; Diabole, Diabole; Sali huc, Sali illuc; Lude hic, Lude illic: Then answe∣red the rest, Sabaoth, Sabaoth, i. The feast day of, &c. Iohan∣nes Megerus the accurate writer of the Flanders History, relates that in the year 1459, a great number of men and women Witches were burned, who publickly confessed their unguents, transuections, dances, feasts, and consociety with Devils: so likewise Iacobus Sprangerus of German Witches, in the Cities and Villages about Constantiensis and Ratisbone, in the year 1485, reports the like. I could tire the Reader with infinite examples, authors, testates, and adjurors, with the places, times, and circumstances, one or two at the most shal suffice. Ioachimus Cameracensis in his book de Natura Demonum, tels us of a traveller that passing by night through a forrest, hear the like noise of musick, mirth, dancing, and revels, and approaching neerer to dis∣cover the novel, espied the like convention, when on the sudden the Devils and Witches all vanished, and left be∣hind them certain bowls and cups of plate, with the names of the owners ingraven upon them, which he took and car∣ried the next day to the Magistrates, by which many of the Witches were known, these discovered others, all which were condemned to the stake. In the year 1504, Salvertus being President amongst the Pictavians, where he with

Daventonius his fellow President sate as Judges, three men and one woman were convicted, and after doomed to the fire, all these confest the ceremonies in the before named nightly meetings: as also there was a Goat placed in the middest of them, whose hinder parts they all kist, every one holding a lighted candle in their hand. At length with these lights the Goat was burned to ashes, of which every of them received a quantity This dust they scattered upon the thresholds of Houses, Stable doors, Ox-stals, or Sheep-coats, to destroy either Children, Horses, Sheep, or such Cattel of their enemies. This being distributed amongst them, the devil cried with a loud voice, Revenge your selves of your enemies, or die your selves. At the next meeting, every one was particularly examined of the mischiefes they had done; and such as could not give just account of some or other ill, were publiquely mocked and derided by the rest, and after received so many stripes as were adjudged her by the Devil; insomuch, that one Witch confessed she could never rest and be at quiet in her own thoughts, unlesse she were doing some villany or other; and if she had no worse work in hand, she must break Pots, Glasses, pluck out the Spiggots, and let the Beer run out of the barrels, into the Cellar floors, to keep her hand in ure. Of the power of Wit∣ches, and Witchcraft, Virgil, who was held not to be the least amongst the Magicians) speaks in many places; but none more amply then Ovid, when he thus writ:

Quam volui, ripis ipsis mirantibus, amnes In Fontes rediere suos, &c. When so I list, I make the banks admire To see the floods back to their heads retire, And stay them there: when standing on the shore, I strike the Seas, I make the billowes rore, And calm them being angry, I beat back The stormy Clouds, or can command the Rack To bring in sweeping Tempsts: the four Winds My Incantation doth let loose, or binds. I remove Woods, shake Mountains: when I speak, The Vipers jawes I by my spels can break. When I but please, the Earth beneath me grones, And Sepulchers from the corrupted Bones Send forth their Ghosts, before my face t' appear. I thee, O horned Moon, call from thy Sphear, &c.

Much more might be cited out of the ancient Poets, to illustrate these collected out of our moderne histories of later times, and almost every day presented before our eies. But this one shall serve for mauy.

Of Witches that have either changed their own shapes, or trans∣formed others.

VVHether this be possible in nature, or no, or whe∣ther it hath any time been suffered by the Di∣vine permission, hath been a Question as well amongst the Theologists as the Philosophers: It is no businesse of mine at this time to reconcile their Controversies, my promise is only to acquaint you with such things as I have either read, or heard related: which if they erre in any thing from truth, blame not me, but the Authors. Concerning Lycantropia, or men that change themselves into Wolves, Doctor Bordinus (generall Procurator for the King) relates, That a Wolfe setting upon a man, he shot him with an ar∣row through the thigh•• who being wounded, and not able to pluck out the shaft, fled to his house, kept his bed, being found to be a man, and the arrow after known by him that shot it, by the Lycantropies confession. Those that are the diligent Inquisitors after Witches, report it in a book inti∣tuled Malleum Maleficarum, That a Countryman was vio∣lently assaulted by three great Cats, who in defence of him∣self, wounded them all dangerously; and these were known to be three infamous Witches, who were after found bleed∣ing, and by reason of their hurts, in great danger of death▪ Petrus Mamorius in his book de Sortilegis, affirms that he saw the like in Sabaudia. Henricus Coloniensis in Libello de Lamiis, affirms for an undoubted truth, as also Vlricus Mo∣litor in his book dedicated to Sigismund Caesar, in a Disputa∣tion before the Emperor, confidently witnesseth, That he saw of these Lycantropi (which have transhaped themselves) at Constantinople, accused, convicted, condemned, and up∣on their own confession delivered unto death. These the Germans call Werwolff, the Frenchmen, Loups Garous; the Picards, Loups Warous, i. divers Wolves; the Greeks call them Lukanthropous, or Mormolukias; the Latines (or the Romans) call them Versipelles, i. Turn-coats or Turn-skins, as Pliny in these transmutations hath observed. Fran∣cis•••• Phoebus Fecensis Comes, in his book de Venatione, i. of

Hunting, saith, That by the Garouz, is signified Gardez¦vous, i. Guard, or look to your selves. Pomponatius and Theo∣phrasius (the Princes of the Philosophers in their age) most constantly affirm the transmigration of Witches into Wolves. Gasper Peucerus (an approved learned man, and the Cousen german to Philip Melancthon) held these things to be meer fables, till by Merchants of worthy reputation and credit he was better informed (from certain proofes brought him from Livonia) of such that for the same fault were (upon their own confessions) adjudged to death. These, and greater, are confirmed by Languetus Burgundus, Agent for the Duke of Saxonie, with the King of France; as also by Herodotus Neurios, who affirms these conversions and 〈◊〉〈◊〉 shapes to be most frequent in Livonia. In the History of 〈◊〉〈◊〉 Tritemius you may read, Anno 970. of a Jew cal∣led Baranus, the son of Simeon, who could transform himself into▪ Wolfe at his own pleasure. Of the like to these, Hero∣dotus, Homer, Pomponius Mela, Solinus, Strabo, Dionysius, Afer, 〈◊〉〈◊〉 Virgil, Ovid, and many others have written, long before these times; as likewise Epanthes, remembred by Pli∣ny, and Agrippas in his Olympionicis, who speaks of one De∣maenetius Parrhasius, translated into a Wolfe. Or who so would be better confirmed, let him read Olaus Magnus, of the Nations of Pilapia Narbonia, Fincladia, and Augerma∣nia; or else Saxo Grammatius, Fincelius, and Gulielmus Brabantius. And therefore those things are not altogether incredible,* 1.19 which Ovid speaks of Ly••a••n who included much truth in many 〈◊〉〈◊〉) who in his Metamorphosis thus saies:

Territus ipse fugit, noctuque silentia runis Exululat 〈◊〉〈◊〉 que loqui conatur, &c. Frighted he fli••s, and having got The silence of the shades, Thinking to speak he ••owls, and then The neighbour flo••ks invades.

So much for monstrous Wolves; I come now to meer Witches.

Saint Augustine in his book de Civitate Dei, lib. 18. cap•• 17. and 18. tels of divers hostesses or Ink••epers practised in these diabolicall Arts, who put such co••••ections into a kind of Cheese they made, that all such travellers as gue∣sted with them, and eat thereof, we ••••presently metamor∣phosed into labouring beasts, as Horses, Asses, Oxen, all

which they imploied either in drawing or bearing of bur∣dens, or else let them out for Hacknies to gain profit by their hire, and when their work was done, and they had made of them what benefit they could, they restored them to their pristine shape; Ranulphus, and Gulielmus de Regib. lib. 20.* 1.20 relates a History of two such Witches that lived in the road way to Rome. A Minstrel or Piper travelling that way, tasted of this cheese, and was presently changed into an Asse, who notwithstanding he had lost his shape, still retained his naturall reason, and (as one Banks here about this City taught his horse to shew tricks, by which he got much monie) so this Asse being capable of what was taught him, and understanding what he was bid to do, shewed a thousand severall pleasures (almost impossible to be ap∣prehended by any unreasonable creature) to all such as came to see him, and paid for the sight, insomuch that he was sold by these Witches to a neighbour of theirs, for a great sum of monie, but at the delivery of him saith one of the Witches, Take heed neighbor (if you mean to have good of your beast) that in any case you lead him not through the water: The poor transhaped Piper this hear∣ing, apprehends, that water might be the means to restore him to his former humane figure, purposing in himselfe to make proof thereof at his next best opportunity. Carefull was the new Merchant of the charge given, and watered him still in a pail, but would never let him drink from the river; but the Master travelling by the way, and to ease his beast alighting and leading him in his hand: the Asse on the sudden broke his bridle, ran out of sight, and leaped into the next river he came neer, where leaving his saddle and furniture behind, he waded out in his own shape: the man pursues him with all the speed he can, and followes him the way he took, the first he meets is the Piper, and asks him if he saw not such a kind a beast, and describes him to a hair. The fellow acknowledgeth himselfe to have been the same Asse he bought of the Witch; the Master wondreth, and relates this to his Lord, his Lord acquaints this novell to Petrus Damianus, a man of approved know∣ledge and wisdome, and numbred amongst the greatest scholers of his age; he examines the Master, the Piper, the Witches, and such as saw him leap into the river a Beast, and return a man, and informs Pope Leo the seventh there∣of. All their examinations and confessions were taken, and a

disputation of the possibility thereof held in the presence of the Pope, before whom the truth thereof was acknowled∣ged and recorded. The same History is told by Viacentius in Speculo, lib. 3. cap. 109. and Fulgentius lib. 8. cap. 11.

We read in Gulielmus Archbishop of Tyrus,* 1.21 whom Sprangerus the great Inquisitor cities to the same purpose: An English souldier being in Cyprus, was by a Witch transformed into an Asse, and when all his mates went on Ship-board, he following them as loath to lose their fel∣lowship, was by his own friends and Country men that gave him lost, beaten back with clubs and staves. They put to Sea without him, he having no other owner, retur∣ned back to the Witches house that had transhaped him, who imploied him in all her drugeries; till at length he came into the Church when the Bishop was at divine ser∣vice, and fel on his knees before the Altar, and began to use such devout gestures as could not be imagined to proceed from a bruit beast, this first bred admiration, and then su∣spition. The Witch was called before the Judges, examined and convicted, after condemned to the stake; having before restored him to his former shape after three years transfor∣mation. Answerable to this we read of Ammonius the Phi∣losopher, of the Sect of the Peripatericks, who hath left re∣corded, That an Asse came usually into his school at the time of reading, and with great attention listned to his Le∣cture. Merchants have delivered, that nothing is more fre∣quent in Aegypt, then such transhapes, insomuch that Bel∣lonius in his observations printed at Lutetia, saith, That he himselfe in the suburbs of Cair (a great City in Aegypt) saw a Comedian that desired conference with the Asse, that he himselfe rode on, who wondering what he then in∣tended, gave him liberty of free discourse; where they see∣med to talke with great familiarity (as having been before acquainted) where the Asse by his actions and signs seemed to apprehend whatsoever was spoken to him; when the one protested with the hand upon his breast, the other would strike the ground with his foot, and when the man had spoke as if he had told some jeast, the Asse would bray a∣loud as if he had laughed heartily at the conceit, appearing to him, not only to apprehend and understand whatsoever was spoken, but to make answer to such questions as were demanded him. These things have been so common, that Saint Augustine himself, as he will not affirm the transfor∣mation

of Apuleius, so he doth not deny it, but leaves it as a thing possible to be done by Witch craft, De Civitate Dei, lib. 18. cap. 18. Of the like opinion is Paulus Aegenita, Theo∣phrastus, Paracethus, Pomponalius and Fernetius, the excel∣lentest Physitians of their age, Fern. lib. de abditis rerum causis. You may read in the History of Saint Clement, That Simon Magus transformed Faustinianus into his own shape, that he was not only unknown to familiar friends, but de∣nied and abjured by his own wife and children. This Simon came likewise to Nero, and told him if he cut off his head, he would within three daies appear to him alive; which Nero having caused to be done in a great confluence of people, he came to him after according to his promise, for which Nero caused a Statut to be erected to his honour, and inscribed upon the same, Simoni Mago deo▪ i. To Simon Ma∣gus the god. From which time Nero wholely applied him∣selfe to that devilish Art. But Simon, as the History relates, had deceived the eies of the Emperor with the multitude, and had caused a Goat to be beheaded in his shape. The like Apuleius relates of himself, who when he had thought he had slaine three sundry men with his own hand, found them after, three Goats skins effacinated by the Witch Pamphila. Among these Witches, it shall not be amisse to in∣sert a she-devill or two.

Franciscus Picus Mirandulanus,* 1.22 in his book de Praenotio∣ne, tels of a Priest who was a Witch, called Benedictus Ber∣na, of the age of fourscore years, with whom he had confe∣rence, he confessed unto him that for the space of forty years and upward he had carnall consociety with a shee, Spirit, who called her self Hermione, who conti∣nually attended on him, but visible to no man save himself. He further confest that he had sucked the blood of many infants, with other most horrid and ex••••••able commissions; and in this Wi••••ius and Bodin (though in many opinions they were Antagonists) agree. They relate a further Hi∣story confirmed by Cardanus de varietat. lib. 15. cap. 80. of one Pinnetus who lived to the age of seventy years and up∣ward, and exercised the like congression with a Spirit in a feminine shape, who called her self Florin••, and continued their familiarity and acquaintance for the space of forty years. How true or false, I know not, but I have heard the like (not many years since) by an English Gentleman, whose name I am loath to use, who had the like company

of a Spirit, who called her selfe Cadua; the circumstances I cannot discover without offence, though they be worthy both relation and observation.

Of Witches that have confest themselves to have raised tem∣pests in a most serene Skie, with other things of no lesse admiration.

IN the book of Inquisitors, lib. 4. de Malific. it is recorded, that Anno Dom. 1488. in Constantiensis, there were terri∣ble tempests, prodigious hail and storms, the like not seen before, and these within the compasse of four miles: but the air or temperate heavens beyond that space seemed no way disturbed; upon which the villagers laid hands upon all such suspected women as were thought to be of that devi∣lish practise: amongst which were two, the one called Anna de Mindele, the other Agnes, who first obstinately denied themselves to be so addicted; but after being called before the Magistrates, and strictly examined apart, they confest, that the one unknown to the other, went into the fields, where either of them made a pit in the earth, into which they poured a certain quantity of water, somewhat before noon, and by uttering certain words not fit to be named, and invoking the name of the Devill, they were no sooner got home to their cottages, but those miraculous storms and tempests hapned. The same author specifies the con∣fession of another Witch of the same place, who seeing all her neighbours and acquaintance invited to a solem wed∣ding, where after dinner in a fair and temperate day, all the guests disposed themselves into the fields to sport and dance, according to the custome, she caused her selfe to be transported into the air by the Devill, in the open day and sight of certain shepherds, to a certain hill neer unto the Village, where because she had no water ready, she not∣withstanding digged a pit, and for necessity (because it is a ceremony used in all these diabolicall practises) she made water, which stirring in the same pit, and speaking some blasphemous words, instantly the air and skie which was then clear and unclouded, was filled with storms, hall, and tempest, which poured with such vehemency upon the guests of the Village, and upon them alone, that they were pitiously wet and weather-beaten, till they had not any of them a drie thread about them; all imagined this to be done

by Witch-craft: the same woman was accused by the shep∣herds, who confessing the fact, was adjudged unto the stake. In this is to be o••served that the fruits, the grain, nor vines were blasted, though there is a law extant in the twelve tables, Qui 〈…〉〈…〉 poenas dato, i. They that shal in∣ch••••n•• or blast the fields, let them be punished. There was another edict which prohibited any man from drawing the fertility and harvest of another mans field into his own ground, in these words, Ne alienam segetem pellexeris incan∣tando, and in another place, Ne incantanto ne agrum defrau∣danto, which hath reference to the former. By the authority of these Roman Ordinances specified in the twelve Tables, Turni•••• was accused by Sparius Albinus, because when there was a dearth in the Country, his fields were only a∣bundant and plentifull, and where other mens cattell di∣ed of the 〈◊〉〈◊〉 and murren, his were fat, fair, and in good plight and liking: upon this accitement he caused his hor∣ses, his oxen, his ••eems, cattel, and servants, all to appear with him before the Senate, and there pleaded that the Masters eie made the cattel fat, and his care and industry the servant thriving, sightly, and in good liking, protesting he knew no other inchantments; and for that answer was ac∣quited by the Senate. Notwithstanding this we may read in Spranger•••• of Hyppenes and 〈◊〉〈◊〉, two famous Ma∣gicians of Germany, who confessed that they could at any time, steal the third part of the crop one of anothers field at their pleasure, when by the most authentick judgements it is approved that no Witch or Conjurer was ever known to 〈◊〉〈◊〉 himselfe ••he value of one 〈◊〉〈◊〉 by his Magick do∣cuments. The like I could 〈…〉〈…〉 of Pontanus, and o∣ther Authors, withal 〈◊〉〈◊〉 ancient verse borrowed by all the Magicians from Virgil:

〈…〉〈…〉. If to my 〈…〉〈…〉, I will 〈…〉〈…〉 that mine.

In the Scottish-Chronicle it is related of King Dussus to be troubled with a strange disease, that he could eat wel, drink wel, and in the constitution of his body found no im∣perfection at all, only he could not sleep, but spent the te∣dious night in 〈◊〉〈◊〉 and cold 〈◊〉〈◊〉, that there was despair of the Kings 〈◊〉〈◊〉 and safety. There was at length a 〈◊〉〈◊〉 published, That the Moravians (certain inhabi∣tants of Scotland, once great rebels and enemies of the

King, but since made regular, and reconciled to their faith∣full obeisance) had hyred certain Witches to destroy King Dussus, upon which report, one Dovenaldus was made Pre∣fect to enquire after this businesse, and had authority to pass into Mor••via, and if he found any such malefactors, to punish them according to their offences; he being care∣full of the charge imposed on him, had such good intelli∣gence, and withall used such providence, that he came just at the instant when certain Witches were rosting of a Pi∣cture called by the name of the King, and basted it with a certain liquor: Dovenaldus surprising them in the act, ex∣amined them, who confessed the treason, and were condem∣ned to the stake; at which instant, by all just computation, the King recovered and was restored to his pristine rest & health. After the same manner it seems Meleager was tor∣mented by his mother, the Witch Althaea, who in the fatall Brand burned him alive, as it is expressed at large by Ovid in his Metamorph. The like effascinations we have had pra∣ctised in our memory even upon the person of Queen Eli∣zabeth.

A woman of good credit and reputation,* 1.23 whom I have known above these foure and twenty yeares, and is of the same parish where I now live, hath often related unto me upon her credit with many deep protestation•• (whose words I have heard confirmed by such as were then passengers with her in the same ship) That comming from the Lands∣graves Court of Hessen (where she had been brought a bed) to travel for England, and staying something long for a passage at Amsterdam (either her businesse or the wind detaining her there somewhat longer then her purpose) an old woman of the Town entreated her to lend her some of a Kettle; which she did, knowing it to be serviceable for her, to keep a Charcoal fire in at Sea, to comfort her and her child. When the wind stood fair, and that she with her servants had bargained for their passage, and they were ready to go aboord, she sent for this woman, to know if she would redeem her pawn, for she was now ready to leave the Town, and depart for her Country. The old woman came, humbly entreating her she would not bear away her Ket∣tle, notwithstanding she had as then no monie to repay of that she had borrowed, but hoped that she was a good gen∣tlewoman, and would prove her good Mistresse, &c. she answered her again, That she had lent her so much monie.

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and having a pawn sufficient in her hand, finding it neces∣sary for her purpose, she would make the best use of it she could, a ship-broad. The old woman finding her resolute, left her with these words, Why then (saith she) carry it a∣way if thou canst. Marry and I will try what I can do, re∣plied she again; and so they parted. The Master called a∣boord, the wind stood fair, the Sea was calm, and the wea∣ther pleasant: but they had not been many hours at sea, when there arose a sudden, sad, and terrible tempest, as if the winds and waters had been at dissention, and the di∣stempered air at war with both. A mighty storm there arose, insomuch, that the Master protested, that in his life time he had not seen the like, and being in despair of shipwrack, desired both sailers and passengers to betake themselves to their praiers. This word came from them that laboured a∣bove the hatches, to those that were stowed under: their present fear made them truly apprehend the danger, and betake themselves to their devotions; when suddenly one casting up his eies, espied an old woman sitting upon the top of the main mast: the Master saw her, and all those that were above, being at the sight much amazed. The rumour of this went down; which the Gentlewoman heating (who was then sitting with her child in her Cabbin, and warming it over a Charcole fire made in the Kettle) O God saith she (remembring her former words) then the old woman is come after me for her Kettle; the Master apprehending the businesse, Marry, then let her have it, saith he, and takes the Kettle, coles and all, and casts them over-boord into the Sea. This was no sooner done, but the Witch dismounts her selfe from the mast, goes aboord the Brasse Kettle, and in a moment sails out of sight, the air cleared, the winds grew calm, the tempests ceased, and she had a fair and spee∣dy passage into England: and this the same Gentlewoman hath often related.* 1.24 Nor is this more incredible then that which in Geneva is is still memorable. A young wench instructed in this damnable science, had an Iron Rod, with which whomsoever she touched, they were forced to dance without ceasing, til they were tired, & lay down with wea∣rinesse. She for her Witchcraft was condemned to the fire, to which she went unrepentant, and with great obstinacy: and since which time (as Bodinus saith, who records this hi∣story) all dancing in memory of her is forbidden, and held til this day abominable amongst those of Geneva. Our

most learned Writers are of opinion, that these Inchantres∣ses can bewitch some, but not all, for there are such, over whom they have no power.* 1.25 The same Author testifies, That he saw a Witch of Avern, in the year 1579. who was taken in Luteria, about whom was found a book of a large Vo∣lume, in which were drawn the hairs of Horses, Oxen, Mules, Swine, and other beasts, of all colours whatsoever: She (if any beasts were sick, would undertake their cure, by receiving some number of their hairs, with which she made her Spels and Incantations; neither could she help any beast by her own confession, but by transferring that disease or malady upon another; neither could she cure any creature, if she were hired for monie: therefore she went poorly, in a coat made up with patches. A Noble man of France sent to one of these Witches, to cure a sick horse, whom he much loved: she returned him answer, That of ne∣cessity his Horse or his Groom must die, and bid him chuse whether: The Nobleman craving some time of pause and deliberation, the servant in the interim died, and the horse recovered; for which fact she was apprehended and judg∣ed. It is a generall observation, That the devil (who is a de∣stroier) never heals one creature, but by hurting another, and commonly he transmits his hate from the worse to the better. For instance, if a Witch cure a horse, the disease fals upon one of a higher price; if she heal the wife, she harms the husband; if helps the son, she infects the father. Of this I will produce one or two credible instances: The first, of the Lord Furnerius Aureliensis, who finding himselfe mor∣tally (as he thought) diseased, sent to a Witch to counsell with her about his recovery, who told him, there was no hope of his life, unlesse he would yield that his young son then sucking at the Nurses breast) should have his mortall infirmity confirmed upon it. The father to save his own life, yields that his son should perish, of which the Nurse hearing, just at the hour when the father should be healed, is absent, and conceals the child. The father is no sooner toucht, but helped of his disease; the Witch demands for the child, to transfer it upon him: the child is missing, and cannot be found: which the Witch hearing, broke out into this exclamation, Actum est, de me, puer ubinam est? i. I am un∣done, where is the child? when scarce having put her foot over the threshold to return home, but she fell down sud∣denly dead, her body being blasted, and as black as an

Aethiope.* 1.26 The like remarkable Judgement fell upon a Witch amongst the Nanvetae, who was accused of bewit∣ching her neighbor: The Magistrates commanded her but to touch the party distempered with her Inchantments (which is a thing that is used by all the German Judges, even in the Imperiall chamber it selfe) The Witch denied to do it: but seeing they began to compell her by force, she likewise cried out, I am then undone; when instantly the sick woman recovered, and the Witch then in health, fell down suddenly, and died, whose body was after condemned to the fire: And this, Bodinus affirms to have heard rela∣ted from the mouth of one of the Judges who was there pre∣sent. In Tho••o••a there was one skilful in Magick, who was born in Burdegall: he comming to visit a familiar friend of his (who was extreamly afflicted with a Quartane Ague, almost even to death) told him he pitied his case exceeding∣ly; and therefore if he had any enemy, but give him his name, and he would take away the Feaver from him, and transfer it upon the other. The sick Gentleman thanked him for his love, but told him, there was not that man living whom he hated so much, as to punish him with such a tor∣ment: Why then (saith he) give it to my servant; the other answering, That he had not the conscience so to reward his good service Why then give it me saith the Magician; who presently answered, With all my heart take it you, who it seemeth, best knowes how to dispose it. Upon the instant the Magician was stroke with the Feaver, and within few daies after died, in which interim the sick Gentleman was per∣fectly recovered. Gregory Turonensis, lib. 6. cap. 35. saith, That when the wife of King Chilperick perceived her young son to be taken away by Witchcraft, she was so violently incen∣sed and inraged against the very name of a sorceresse, that she caused diligent search to be made, and all such suspe∣cted persons upon the least probability to be dragged to the stake, or broken on the wheel, most of these confessed that the Kings son was bewitched to death, for the preservation of Mummo the great Master, a potent man in the Kingdom: this man in the midst of his torments smiled, confessing that he had received such inchanted drugs from the Sorce∣rists, that made him unsensible of pain: but wearied with the multitude of torments, he was sent to Burdegall, where he not long after died I desire not to be tedious in any thing: for innumerable Histories to these purposes, offer them∣selves

unto me at this present; but these few testimonies ••roceeding from authentique Authors, and the attestations 〈◊〉〈◊〉 such as have been approvedly learned, may serve in this place, as well as to relate a huge number of unnecessary discourses from writers of less fame and credit. Neither is it to any purpose here to speak of the Witches in Lap-land, Fin land, and these miserable & wretched cold Countries, where to buy and sell winds betwixt them and the Mer∣chants, is said to be as frequent & familiarly done amongst them, as eating and sleeping.

There is an••ther kind of Witches that are called Exta∣sists, * 1.27 in whose discovery 〈◊〉〈◊〉 strive to be briefe. A learned Neapolitan (in a history 〈◊〉〈◊〉 since published that treats altogether of naturall Magick) speaks of a Witch whom he saw strip her 〈◊〉〈◊〉 naked, and having annointed her bo∣dy with a certain 〈◊〉〈◊〉, fell down without sence or mo∣tion, in which extasie she remained the space of three hours; after, she came to her selfe, discovering many things done at the same time in divers remote places, which after enquiry made, were found to be most certain. Answerable to this, is that reported by the President Turetranus, who in the Delphinate saw a Witch burned alive, whose story he thus relates: She was a maid-servant to an honest Citizen, who comming home unexpected, and calling for her, but hearing none to answer, searching the rooms, he found her lying all along by a fire which she had before made in a private chamber; which seeing, he kickt her with his foot, and bid her arise like a lazy huswi••e as she was, and get her about her businesse: but seeing her not to move, he took a tough and smart wand, and belaboured her very soundly; but perceiving her neither to stir nor complain, he view∣ing her better,* 1.28 and finding all the parts of her body unsen∣sible, took fire and put it to such places of her body as were most tender, but perceiving her to have lost all feeling, was perswaded she was dead, and called in his next neighbors, telling them in what case he found her, but concealing un∣to them the shrewd blowes he had given her: the neighbors left the house, the master and mistresse caused her to be laid out, so left her and went to their rest; but towards the mor∣ning, hearing some body to stir and grone in the chamber, they found their servant removed, and laid in her bed, at which the good man much amazed, asked her in the name of God, being late dead, how came she so soon recovered?

to whom she answered, Oh master, master, why have you beaten me thus? the man reporting this amongst his neigh∣bors, one amongst the rest said, if this be true she is then doubtlesse a Witch, and one of these extasists: at which the Master growing suspitious, urged her so strictly, that she confessed, though her body was there present, yet her soul was abroad at the assembly of divers Witches, with many other mischiefs, for which she was held worthy of death, and judged. At Burdegall in the year 1571, when there was a decree made in France, against the strict prosecution of Witches, an old Sorceresse of that place, amongst many horrid and fearfull things confessed by her, she was con∣victed and imprisoned, where D. Boletus visited her, desiring to be eie-witnesse of some of those things before by her ac∣knowledged: to whom the Witch answered, That she had not power to do any thing in prison. But desirous to be bet∣ter satisfied concerning such things, he commanded her for the present to be released, and brought out of the Goale to another lodging, where she in his presence having annoin∣ted her body with a certain unguent, from the crown to the heel naked, fell into a sodain apoplex, appearing to them as dead, deprived of all sence or motion: but after five hours returning to her selfe, as if she awaked out of a dream, she related many things done neer and far off in that interim; of which sending to know the truth, they found her to erre in nothing: This was confirmed to Codinus by an Earl of great honour, who was then present when this thing was done, Olaus Magnus in his History, saith, That those things are common in the Northern parts of the world, and that the friends of those Extasis diligently keep and safeguard their bodies whilst their spirits are abroad, either to carry rings, tokens, or letters, to their friends, though never so far off, and bring them answers back again, with infallible tokens of their being there. Many I could here produce to the like purpose, I will end with Saint Augustine, lib. de Civi∣tate Dei 18. who affirms the father of Prestantius hath con∣fest himselfe to have been transported with such extasies, that when his spirit hath returned to him again, he hath constantly affirmed that he hath been changed into an horse, and in the company of others carried provision into the camp, when in the mean time his body was known to lie at home in his chamber breathlesse, and without mo∣ving, and this hath reference to Liranthropia. i. The chang∣ing

of men into beasts. So much spoken of by the ancient writers, and now so frequent in the Orientall parts of the world. Some observe, as Strangerus Danaeus, and others, that no Witch can weep or shed a tear.* 1.29 Others (as the Germans in some parts) that a Witch cannot sink, nor drown in the water, and therefore to trie them being suspected, they cast them into moats and rivers. They can do nothing in prison, neither will they confesse any thing till the devill hath quite forsaken them (I mean in his power to help them, not in his covenant to enjoy them.) They are all penuri∣ous and needy, neither have they the least power of the Judges: they have 〈◊〉〈◊〉 to hurt others, but none any way to benefit themselves. There is not any of them but wears the devils mark about her. They never look any man or wo∣man stedfastly in the face, but their eies wander of the one side or other, but commonly they are dejected downward: they answer pe••tinently to no question demanded them. They all desire to see the Judges before they come to their arraig••ment, being of a confident opinion, that if they be∣hold them first, the Judges have no power to condemn them: but if they be first brought to the place, all their Sorceries are vain and of no validity. Others are remem∣bred by D. Adamus Martinus, Procurator of Laodunum, proved upon the famous Witch Beibrana, whom he senten∣ced to the stake. But these shall suffice for this present, for Calliope now plucks me by the elbow, to remember her.

Explicit lib. Octavus, Inscriptus Urania.

Notes

• * 1.1

  Barbi••os, id est, Car∣men Lyri∣cum.
• * 1.2

  Alcaeus a Lyrick Poet of My••e∣lene.
• * 1.3

  Nisea, a mountai∣nous coun∣try neer Aetna.
• * 1.4

  Venus cal∣led so of Erix, a mountain Sicily, where she had a fa∣mous Tem∣ple.
• * 1.5

  Choranus, who doted on the fa∣mous strumpet, Rhodope, whom he bought of Aesopus for a great sum of money.
• * 1.6

  Claeis, a wanton daughter to Sapho.
• * 1.7

  The tears of M••rrha, with which they used to perfume their hair.
• * 1.8

  Philomela.
• * 1.9

  Lothos, the daughter of Neptune, turnd into a 〈◊〉〈◊〉, so called.
• * 1.10

  Ambracia, a City in Epire, so called of King Am∣braces.
• * 1.11

  How the Devil re∣wards his servants.
• * 1.12

  The 〈…〉〈…〉.
• * 1.13

  Severall sorts of su∣perstitious Jugling.
• * 1.14

  From the Il••nd of the ••velops, where he thrust out Polyphemus his eie.
• * 1.15

  Islands in the Sea so called.
• * 1.16

  〈…〉〈…〉.
• * 1.17

  A Spanish Magician.
• * 1.18

  A Witch of Brill.
• * 1.19

  Lycaon, who was trans∣formed in∣to a Wolfe.
• * 1.20

  A strange Witchcrafte.
• * 1.21

  Miraculous transfor∣mations.
• * 1.22

  She-Devils
• * 1.23

  A Tale of a Witch.
• * 1.24

  A Witch of Geneva.
• * 1.25

  Another kind of Witchcraft.
• * 1.26

  Example of the like.
• * 1.27

  Witches called Ex∣tasists.
• * 1.28

  A strange kind of Witchcraft.
• * 1.29

  Things ob∣served in Witches.