yields and is overcome by another.  All particular events almost they refer to these private spirits; and (as Paracelsus adds) they direct, teach, inspire, and instruct men.  Never was any man extraordinary famous in any art, action, or great commander, that had not familiarem daemonem to inform him, as Numa, Socrates, and many such, as Cardan illustrates, cap. 128, Arcanis prudentiae civilis, [1235] Speciali siquidem gratia, se a Deo donari asserunt magi, a Geniis caelestibus instrui, ab iis doceri.  But these are most erroneous paradoxes, ineptae et fabulosae nugae, rejected by our divines and Christian churches.  ’Tis true they have, by God’s permission, power over us, and we find by experience, that they can [1236]hurt not our fields only, cattle, goods, but our bodies and minds.  At Hammel in Saxony, An. 1484. 20 Junii, the devil, in likeness of a pied piper, carried away 130 children that were never after seen.  Many times men are [1237]affrighted out of their wits, carried away quite, as Scheretzius illustrates, lib. 1, c. iv., and severally molested by his means, Plotinus the Platonist, lib. 14, advers.  Gnos. laughs them to scorn, that hold the devil or spirits can cause any such diseases.  Many think he can work upon the body, but not upon the mind.  But experience pronounceth otherwise, that he can work both upon body and mind.  Tertullian is of this opinion, c. 22. [1238]"That he can cause both sickness and health,” and that secretly. [1239]Taurellus adds “by clancular poisons he can infect the bodies, and hinder the operations of the bowels, though we perceive it not, closely creeping into them,” saith [1240]Lipsius, and so crucify our souls:  Et nociva melancholia furiosos efficit.  For being a spiritual body, he struggles with our spirits, saith Rogers, and suggests (according to [1241]Cardan, verba sine voce, species sine visu, envy, lust, anger, &c.) as he sees men inclined.

The manner how he performs it, Biarmannus in his Oration against Bodine, sufficiently declares. [1242]"He begins first with the phantasy, and moves that so strongly, that no reason is able to resist.”  Now the phantasy he moves by mediation of humours; although many physicians are of opinion, that the devil can alter the mind, and produce this disease of himself. Quibusdam medicorum visum, saith [1243]Avicenna, quod Melancholia contingat a daemonio.  Of the same mind is Psellus and Rhasis the Arab. lib. 1.  Tract. 9.  Cont. [1244]"That this disease proceeds especially from the devil, and from him alone.”  Arculanus, cap. 6. in 9.  Rhasis, Aelianus Montaltus, in his 9. cap.  Daniel Sennertus, lib. 1. part. 2. cap. 11. confirm as much, that the devil can cause this disease; by reason many times that the parties affected prophesy, speak strange language, but non sine interventu humoris, not without the humour, as he interprets himself;