_An Oration of Faustus to the Students_
My trusty and well-beloved friends, the cause why I have invited you
into this place is this: Forasmuch as you have known me this many
years, in what manner of life I have lived, practising all manner of
conjurations and wicked exercises, the which I have obtained through
the help of the Devil, into whose Devilish fellowship they have brought
me, the which use the like Art and practice, urged by the detestable
provocation of my flesh, my stiff-necked and rebellious will, with my
filthy infernal thoughts, the which were ever before me, pricking me
forward so earnestly, that I must perforce have the consent of the
Devil to aid me in my devices. And to the end I might the better bring
my purpose to pass, to have the Devil’s aid and furtherance, which I
never have wanted in mine actions, I have promised unto him at the
end and accomplishing of twenty-four years, both body and soul, to
do therewith at his pleasure: and this day, this dismal day, those
twenty-four years are fully expired, for night beginning my hour-glass
is at an end, the direful finishing whereof I carefully expect: for out
of all doubt this night he will fetch me, to whom I have given myself
in recompense of his service both body and soul, and twice confirmed
writings with my proper blood. Now have I called you my well-beloved
Lords, friends, brethren, and fellow’s, before that fatal hour to take
my friendly farewell, to the end that my departing may not hereafter
be hidden from you, beseeching you herewith courteous, and loving
Lords and brethren, not to take in evil part anything done by me, but
with friendly commendations to salute all my friends and companions
wheresoever: desiring both you and them, if ever I have trespassed
against your minds in anything, that you would all heartily forgive
me: and as for those lewd practices the which this full twenty-four
years I have followed, you shall hereafter find them in writing: and
I beseech you let this my lamentable end to the residue of your lives
be a sufficient warning, that you have God always before your eyes,
praying unto him that he would ever defend you from the temptation
of the Devil, and all his false deceits, not falling altogether from
God, as I wretched and ungodly damned creature have done, having denied
and defied Baptism, the Sacraments of Christ’s body, God himself,
all heavenly powers, and earthly men, yea, I have denied such a God,
that desireth not to have one lost. Neither let the evil fellowship
of wicked companions mislead you as it hath done me: visit earnestly
and oft the Church, war and strive continually against the Devil with
a good and steadfast belief on God, and Jesus Christ, and use your
vocation in holiness. Lastly, to knit up my troubled Oration, this is
my friendly request, that you would to rest, and let nothing trouble
you: also if you chance to hear any noise, or rumbling about the house,
be not therewith afraid, for there shall no evil happen unto you: also
I pray you arise not out of your beds. But above all things I entreat
you, if you hereafter find my dead carcass, convey it unto the earth,
for I die both a good and bad Christian; a good Christian, for that I
am heartily sorry, and in my heart always pray for mercy, that my soul
may be delivered: a bad Christian, for that I know the Devil will have
my body, and that would I willingly give him so that he would leave
my soul in quiet: wherefore I pray you that you would depart to bed,
and so I wish you a quiet night, which unto me notwithstanding will be
horrible and fearful.
This oration or declaration was made by Doctor Faustus, and that with
a hearty and resolute mind, to the end he might not discomfort them:
but the Students wondered greatly thereat, that he was so blinded,
for knavery, conjuration, and such-like foolish things, to give his
body and soul unto the Devil: for they loved him entirely, and never
suspected any such thing before he had opened his mind to them:
wherefore one of them said unto him; ah, friend Faustus, what have you
done to conceal this matter so long from us, we would by the help of
good Divines, and the grace of God, have brought you out of this net,
and have torn you out of the bondage and chains of Satan, whereas now
we fear it is too late, to the utter ruin of your body and soul? Doctor
Faustus answered, I durst never do it, although I often minded, to
settle myself unto godly people, to desire counsel and help, as once
mine old neighbour counselled me, that I should follow his learning,
and leave all my conjurations, yet when I was minded to amend, and to
follow that good man’s counsel, then came the Devil and would have had
me away, as this night he is like to do, and said so soon as I turned
again to God, he would dispatch me altogether. Thus, even thus (good
Gentlemen, and my dear friends) was I enthralled in that Satanical
band, all good desires drowned, all piety banished, all purpose of
amendment utterly exiled, by the tyrannous threatenings of my deadly
enemy. But when the Students heard his words, they gave him counsel
to do naught else but call upon God, desiring him for the love of his
sweet Son Jesus Christ’s sake, to have mercy upon him, teaching him
this form of prayer. O, God, be merciful unto me, poor and miserable
sinner, and enter not into judgment with me, for no flesh is able to
stand before thee. Although, O Lord, I must leave my sinful body unto
the Devil, being by him deluded, yet thou in mercy mayest preserve my
soul.
This they repeated unto him, yet it could take no hold, but even as
Cain he also said his sins were greater than God was able to forgive;
for all his thought was on his writing, he meant he had made it too
filthy in writing it with his own blood. The Students and the others
that were there, when they had prayed for him, they wept, and so went
forth, but Faustus tarried in the hall: and when the Gentlemen were
laid in bed, none of them could sleep, for that they attended to hear
if they might be privy of his end. It happened between twelve and one
o’clock at midnight, there blew a mighty storm of wind against the
house, as though it would have blown the foundation thereof out of his
place. Hereupon the Students began to fear, and got out of their beds,
comforting one another, but they would not stir out of the chamber: and
the Host of the house ran out of doors, thinking the house would fall.
The Students lay near unto that hall wherein Doctor Faustus lay, and
they heard a mighty noise and hissing, as if the hall had been full of
Snakes and Adders: with that the hall door flew open wherein Doctor
Faustus was, then he began to cry for help, saying: murther, murther,
but it came forth with half a voice hollowly: shortly after they heard
him no more. But when it was day, the Students that had taken no rest
that night, arose and went into the hall in the which they left Doctor
Faustus, where notwithstanding they found no Faustus, but all the hall
lay besprinkled with blood, his brains cleaving to the wall: for the
Devil had beaten him from one wall against another, in one corner lay
his eyes, in another his teeth, a pitiful and fearful sight to behold.
Then began the Students to bewail and weep for him, and sought for his
body in many places: lastly they came into the yard where they found
his body lying on the horse dung, most monstrously torn, and fearful to
behold, for his head and all his joints were dashed in pieces.
The fore-named Students and Masters that were at his death, have
obtained so much, that they buried him in the Village where he was so
grievously tormented. After the which, they returned to Wittenberg, and
coming into the house of Faustus, they found the servant of Faustus
very sad, unto whom they opened all the matter, who took it exceeding
heavily. There found they also this history of Doctor Faustus noted,
and of him written as is before declared, all save only his end, the
which was after by the Students thereto annexed: further, what his
servant had noted thereof, was made in another book. And you have heard
that he held by him in his life the Spirit of fair Helena, the which
had by him one son, the which he named Justus Faustus, even the same
day of his death they vanished away, both mother and son. The house
before was so dark, that scarce anybody could abide therein. The same
night Doctor Faustus appeared unto his servant lively, and shewed
unto him many secret things the which he had done and hidden in his
lifetime. Likewise there were certain which saw Doctor Faustus look out
of the window by night as they passed by the house.
And thus ended the whole story of Doctor Faustus his conjuration, and
other acts that he did in his life; out of the which example every
Christian may learn, but chiefly the stiff-necked and high-minded may
thereby learn to fear God, and to be careful of their vocation, and
to be at defiance with all Devilish works, as God hath most precisely
forbidden, to the end we should not invite the Devil as a guest, nor
give him place as that wicked Faustus hath done: for here we have a
fearful example of his writing, promise, and end, that we may remember
him: that we go not astray, but take God always before our eyes, to
call alone upon him, and to honour him all the days of our life, with
heart and hearty prayer, and with all our strength and soul to glorify
his holy name, defying the Devil and all his works, to the end we may
remain with Christ in all endless joy: Amen, Amen, that wish I unto
every Christian heart, and God’s name to be glorified. Amen.
FINIS
[Illustration: FRESCO FROM AUERBACH’S CELLAR IN LEIPZIG]
[Illustration: FRESCO FROM AUERBACH’S CELLAR IN LEIPZIG]
=THE
SECOND REPORT=
of DOCTOR JOHN FAUSTUS, containing
his appearances, and the deedes
_of Wagner_.
VVritten by an English Gentleman
student in VVittenberg an Vniuersity of Germany
_in Saxony._
PVBLISHED: FOR THE DELIGHT
of all those which desire Nouelties by a frend
_of the same Gentleman._
LONDON.
PRINTED by ABELL JEFFES, for CUTHBERT
Burby, and are to be sold at the middle Shop at Saint
Mildreds Church by the Stockes. 1594.
UNTO THEM WHICH WOULD KNOW THE TRUTH
I
It is plain that many things in the first book[40] are mere lies, for
proof mark this: it is said that it is translated, so it is, and where
it is word for word: But I have talked with the man that first wrote
them, having them from Wagner’s very friend, wherein he saith many
things are corrupted, some added _de nouo_, some cancelled and taken
away, and many were augmented. As for addition to the Copy is there
where Mephostophiles disputeth of the numbers of Hells, and some other
disputations: And let a man mark them duly, they shall find them I
will not say childish, but certainly superficial, not like the talk of
Devils, where with foldings of words they do use to dilate at large,
the more subtle by far. But as for his Obligation[41] and the most
part, it is certain they are most credible and out of all question.
II
For to take away a doubt, whether there were such a man, which is
generally a thing not believed, I assure them this, that there was,
and it is proved thus, nor is Germany so unknown but that the truth of
these things following may be found if any suspect.
III
First there is yet remaining the ruins of his house, not far from
Melanchthon’s house as they call at the town’s end of Wittenberg, right
opposite to the Schools.
IV
Secondly, there is yet to be seen his tree, a great hollow Trunk,
wherein he used to read Nigromancy to his scholars, not far from the
Town in a very remote place, which I think is sufficient testimony to
any reasonable ear. And enquire of them which have been there, see if
they will not affirm it. Notwithstanding I do not go by these means, to
entreat men to believe, for I care not whether they do or no, but only
to certify you of the truth as I myself would be.
V
Next, his tomb is at Mars’ Temple, a three miles beyond the City, upon
which is written on a Marble stone by his own hand, this Epitaph, which
is somewhat old by reason of his small skill in graving.
_Hic iaceo Johannes Faustus, Doctor diuini iuris indignissimus, qui
pro amore magiae Diabolicae scientiae vanissime cecidi ab amore Dei:
O Lector pro me miserrimo damnato homine ne preceris, nam preces non
iuuant quem Deus condemnauit: O pie Christiane memento mei, & saltem
vnam pro infiducia mea lachrymulam exprime, & cui non potes mederi,
eius miserere, et ipse caue._
[Illustration: VIEW OF WITTENBERG ABOUT 1546
After a woodcut by Lucas Cranach the Elder]
The Stone was found in his study, and his will was fulfilled, and he
lieth betwixt a heap of three and thirty fir trees in the fort of the
Hill in a great hole where this is erected.
VI
If these will not serve, then shall you hear the testimony of a learned
man John Wierus, _cap. 4. libro I. de magis infamibus_.[42] Which I
have translated.
John Faustus, born at Kundling, a little village, learning Magic at
Gracovia, where he was openly taught, and exercised it. In sundry
places of Germany, with the admiration of many and with manifold lies,
fraud, and illusions, with vain vaunting and promises but could do
nothing: one example I will shew to the Reader, upon this condition,
that he will pass his faith first to me that he will not imitate him:
Then rehearseth he one of his knaveries, how he took upon him to make
no hair grow upon a man’s face, and took away with a powder which I
will not name, both the beard that he had and all the skin, causing
such inflammations in his face that it burned all over cruelly. This he
committed being taken at Batoburg upon the bank of the river Mosa hard
upon the bounds of Gelderland: Another (saith this learned Physician)
not unknown to me, having a black beard, the rest of his face somewhat
dark and swarthy, witnessing melancholy (for he was splenetic) when he
came to Faustus, who readily said: Truly I thought you had been my
Familiar, straightway marking your feet, whether long and crooked nails
stuck out of them: So likening this man to the Devil, which he thought
had come unto him, which Devil he was wont to call Sorarius.
VII
For his death in the same place, thus saith he: At length he was found
in a Village of the Duchy of Wittenberg by his bedside stark dead,
and his face turned backwards, and the midnight before, the house was
shaken as it is reported. Thus far he, an Author not to be doubted of,
and approved through Christendom of singular and exact judgment, as
appeareth by his writings of the like argument confutation.
VIII
More in the same place he saith: That a schoolmaster amongst the
Goslaryens, instructed of Faustus the Magician, or rather Infaustus
his evil doctrine, learned a way how the Devil might be bound by spell
on a glass, who as you may there read was so affrighted, that lying
one whole year speechless, at the end he spake of his fear and Devil’s
appearance, and then having received his Christian rites died.
As for the Author this Doctor Wier, doubt you not of his credit, for
he is alleged of the very singularest scholars, as the best that ever
wrote in that argument. We have a Gentleman of our own country, master
Reignold Scot, Esquire,[43] that doth universally quote him as his
chief and especial help in his discovery of Witchcraft, yea and he
testifieth of him not without good desert, saying: J. Bode[44] in
his lawyerly Physic reasoneth contrarily, as though Melancholy were
farthest off from these old women whom we call Witches. And the most
famous and noble Physician John Wier for his opinion in that behalf:
Lo, where he calleth him the most famous Physician as he was then
certainly, in the discovery of Witchcraft, _lib. 3. Cap. 7._
IX
Thus far I have set down that you may know and persuade yourselves so
far as you see just cause by the reasons.
VALE.
[Footnote 40: i.e. _The English Faust Book_ which is printed in the
present volume.]
[Footnote 41: i.e. Faust’s compact with Mephisto.]
[Footnote 42: V. Introduction.]
[Footnote 43: Author of _Discovery of Witchcraft_, 1584.]
[Footnote 44: Jean Bodin, author of _Démonomanie des Sorciers_, 1580.]
THE SECOND REPORT OF DOCTOR JOHN FAUSTUS
=In nomine aeterne & semperuiuae maiestatis, Amen. Spectatum admissi
risum teneatis amici.=
CHAPTER I
Doctor John Faustus, whose parentage howsoever hitherto informed, is
known to be base, his father when he was at the best, but the son of a
poor Farmer, his Mother the daughter of one of the same condition, born
in a small village called Kundling in Slesia, brought up in literature
at Gracovia, after at Wittenberg, whose life made him famous, and
death notorious: being thus tormented and torn in pieces, at the time
appointed betwixt the Devils and him, moved by this example woeful
and lamentable enough, the hearts of the Students and Scholars which
were witnesses of his distraughture, that with an inward terror of
conscience vexed and tormented, they departed and declared the whole
volumes of his detestable life, which afore his Tragedy was thus acted,
were not known. Christopher Wagner, his familiar servant unto whom he
had committed the secrets of his bosom, and had intimated unto him
whatever his four and twenty years’ familiarity with the black Art,
and more black Devils had taught him: He after the death of his thus
slain Master musing at everything thus done, everything thus done
being wonderful: (as men do whom fear makes passionate and meditation
of former loss urgeth a latter augment of fresh sorrows): in a
distraughtful fury (the Company of Students being departed, which were
eye witnesses of the Doctor’s lamentable end) conveyed himself unto
his Master’s Library, viewing with sorrowful eyes the only Monuments
of his life, the disputations betwixt him and Mephostophiles, his
answers and demands, and else whatsoever questions moved or disputed
of betwixt the Devils and him, and memorials of his Heavens and Hells
voyages, his conveyance with many the like comical journeys. The boy
of a sudden fell into a deep considering of his former merriments,
sports and delights, in so much that in this conceit he flung out of
this study, as if he meant to bury the remembrance of these matters by
contempt and negligence: coming into the same Hall wherein his Master’s
latest Tragedy was performed, sighing for his want, he remembered (for
as then he lately read it) how that one Article to the which his Master
had bound Mephostophiles was, that after his death he should be a
Spirit in nature and essence as others were. The Wag at this began to
smile (oh how such things seeming pleasant make fools’ hearts merry)
conceiving with himself how to make his once Master become his man,
and to have the number of his spiritual followers doubled, scorning
the alonely attendance of one servant. To this therefore he determined
a time for the raising of his Master’s spirit: and therewith he fell
to read earnestly of other matters, so long that he began to leave as
wearied and wearied began to muse. Suddenly the air began to receive
an alteration and change with a thick foggy mist, as if it would have
shut up the desired day from man’s view, the winds raged, the thunder
lifted up his voice above the common strain, hail and rain immediately
following, and all these but the ordinary presages of an appearing
Spirit. At this Kit began to tremble, not as afraid of that which came,
but struck with inward horror of conscience, thinking that no other
time had been appointed to be his doomsday. Suddenly (for always such
haps are sudden) the doors flew open as if they would have fled from
flying, and in all pomp entered as it were the Prologue of a Comedy,
a fellow so short and little as if he should be of one year, and yet
not so brief as ill-favoured, in his hands a Club, on his head a Crown
of Laurel, riding upon a low Mule, his name was Gomory, a strong and
mighty Duke, the ruler of six and twenty Legions: and next in bravery
appeared Volac, a great Governor, in the shape of a Boy with wings like
an Angel of Hell, seeming to be of old rusty iron, riding upon a Dragon
with four heads, in his hands he held a flaming Torch to give light
to the after-comers and beholders: next after him appeared Asmoday,
a King mighty and puissant, ragged and bristled like a Boar on foot,
bearing a banner or a lance. After him issued Lucifer the King of the
Orient with the four Monarchs of his dominions, betwixt them were two
mighty Spaniels which drew in a fiery Cart Doctor John Faustus, whom if
reason had not better ruled Wagner would have saluted, for so natural
was his semblance, so lively his countenance, as if it had either been
a new Faustus, or not the old murdered Faustus, but the fear which
his Master’s harm put him in, cast him besides the renewing of his
old acquaintance, after these came divers others with trumpets and
excellent melody.
This right marvellous triumph thus presented, each one did his humble
obeisance, the best beginning (though good there were none) and in
the end with huge tumult and echoing of trumpets they crowned him a
King, which when they had done, with the like ceremonies they conveyed
out again the Doctor whom his wretchedness made a King, and his new
King-ship nothing. Wagner started as if he had now begun to marvel,
amazed at this merry Interlude, having recovered his memory again, he
began softly to speak to himself in such-like manner. Is this (quoth
he) the honour my Master hath in Hell? Is this the reverence with
which the Fiends infernal use to entertain such guests? O ye Spirits
of Hell, and ye even now revived Emperors of great Limbus, from whence
have you drawn this extraordinary humanity, is it to scorn poor Faustus
or to mock Wagner that you shew such reverence to a vile object, what
then would they do to Wagner who is worthy to have a fitter servant
than their King? At these words he blushed exceedingly, and began to
rage very grievously with his conscience’s terror, and with some few
tears repenting his irreligious conclusion, rose up from the ground,
and supposing it to be but an illusion, dream, or a temptation, or
else some conceit proceeding from his moist and melancholic fantasy,
overpressed with too many vapours, raised up by continual thought
into his Pores: wherefore he went forthwith into the streets (so
much he distrusted himself) and demanded whether it rained, hailed,
or thundered, and it was answered that it neither rained, hailed,
nor thundered. Wagner, albeit he was newly revived from a fear, and
scarcely thoroughly wakened from this his great terror, yet with this
comical jest his decayed spirits began to recover their old strength
and power, turning these great braveries of Devils into a merriment,
and his conceived fear into a mere fancy. This was the first time that
ever Faustus appeared unto his servant Wagner, who recited this unto
his companions as a matter of great truth and little moment.
CHAPTER II
_How certain drunken Dutchmen were abused by their
own conceit and self-imagination, of seeing the
grand Doctor, Doctor Faustus_
It shall not be impertinent (my very good friends) to declare as I am
bound by a Translator’s duty, to shew what these my Dutch friends and
Students have imparted unto me, not for that I will be a King of your
hearts to command you to believe, but that you may with the rest of the
History conceive the common opinion of him in the vulgar’s belief here
in Germany, as concerning such the like illusions before pretended.
About the same time, the next year wherein Faustus was thus handled
betwixt six and seven o’clock in the morning, the five and twentieth
day of June, 1539, there chanced certain Scholars to the number of
nine, and five other Merchants (called of them Copfhmen) two being
English, to walk abroad to a little village within four English miles
(which is about one of theirs) of Wittenberg called Shaftsburg to the
intent to make merry, whither being come they were exceeding pleasant,
as Dutchmen are, especially when they be at their good Beer, for they
are men very impatient of thirst, wherewith the Italian mocks them
saying:
_Germani multos possunt tolerare labores,
O vtinam possint tam bene ferre sitim._
Unto which they merrily answer:
_Vt nos dura sitis, sic vos Venus improba vexat,
Lex lata est Veneri Iulia, nulla mero._
So long they drank, that at last they came to be within a little of
drunk, fetching over the _Green nine Muses_[45] so often at sundry
draughts, till they began to be exceeding merry and pleasant, till
it being time to depart, so they set out for Wittenberg, and being
within a mile or such a matter of the City, they came to a thick Grove
called of them the Phogelwald which is Bird’s Wood in English, a place
somewhat delightsome above any thereabouts, situated upon a top of a
very high Hill, but the arms of it spread themselves somewhat lower
into the neighbour valleys and meadows, full of very fine Crystalline
brooks and springs, which running through the large ranks of trees
empty themselves into the Elve, a River which keeps his current
by Wittenberg; in this place in a fair Summer sunshine day, gather
together a great number of country maids, servants, and other of the
female sex, which they call Phogels (Birds); unto them there resort
in such-like days, a great number of scholars to meet with these
Birds, which exercise Venery either for pleasure, but indeed seldom
but for gain, with whom when they have danced a great while (after
some odd tune, as after that which they call Robinson’s delight, but
more truly a jest, though somewhat tolerable) some twenty or thirty
or forty couples together, then here steps out one couple, and here
another, and get them to such odd corners, as their continual practice
doth make known; on the same day wherein this merry company were
wandering, who if I should not much err, I durst say they were most
deeply drunk, being a Sun-shining day and having no other way to pass
to Wittenberg, but only by this Phogelwald, where they determined to be
lusty with some of the Phogels, they came at length to these fore-named
places, where as to them it seemed sundry Women dancing, and amongst
them divers Scholars, and verily they deemed Magister Doctor Faustus
likewise, and seeing diverse maids standing idle, so many as would fit
their many, they went to take them by the hands, and as their order is
saluting them, to hop a bout or two (for all the high Dutchmens’ dances
stand upon hopping, turning, winding, and such odd gesture) and as
they seemed, they danced at great leisure till this said Faustus came
to them, requesting them not to be amazed, for that it was reported he
was dead, assuring them in very deed he was not in this World, but
had changed it for a better, which if it did please them he would shew
unto them, where betwixt their delights and his were no comparison,
at his request they were all contented, and he leading the foremost,
brought them down into a fair pleasant green, whereon instead of
certain flowers grew Pots full of ye best beer, which they tasted on,
finding them as good as any that ever they drunk in their whole lives,
and farther into a most rich and sumptuous palace, wherein as they
seemed they dwelt many days with great mirth and pleasure, till at
length one more full of courtesy than the rest thanked Master Faustus
for his good entertainment, at which words suddenly was heard so great
a noise and howling especially of the poor Doctor, who was immediately
reared up into the Air, accompanied with such a sort of black clouds
and mists, as therewith not only the sky, but also their eyes were
mightily darkened, and they brought into a deep Cavern, wherein besides
most soft beds they had nothing to comfort themselves, in which they
wallowed and slept till they snorted, some of the Scholars that were
present at their departure being in a soberer conceit than the rest,
desirous to see whither they would go, followed them fast after, till
they espied them on this dirty ease, for instead of beds they were all
bewrapped, and some more than half sunk in deep and yielding mire by
the river’s banks. Whom when they saw in this more than miserable case,
moved with pity, conveyed them in Waggons home: and being demanded
in the morning (for then they were a little wiser) the occasion of
their so great and seldom seen disorder, they declared it from the
beginning to the ending, which they were so far from believing, that
they counted it as canonical, which when some Students reported unto
me, I could not abstain from hearty laughter, not only to see how they
had abused themselves, but also others by so fond belief. For I said
that in drunkenness, so thick a vapour as riseth from so thick a matter
as their Beer, clambering up and spreading itself so universally in the
fantasy, maketh it conceive no other impression, but that which the
mind, afore it came to be overpressed, was conversant about, and it was
evident that in all the talk they had, there was nothing mentioned but
only Faustus, and Faustus’ merriments, and where a thing is amongst so
many so agreeingly talked of, it is likely it should take effect as
well in all as in one. Well, I was content to subscribe to their folly
rather to satisfy their self-willed conceits, than mine own thought.
Many odd pranks Faustus is made the father of, which are either so
frivolous as nobody can credit but like frivolous people, or so merely
smelling of the Cask, that a man may easily know the child by the
Father.
[Footnote 45: Perhaps a toast.]
CHAPTER III
_Wagner’s conference with Doctor Faustus, and how miserably
they broke up their disputations_
Wagner one morning arose betimes and departed to Wittenberg, but
a small mile from the house, and having purveyed himself of all
necessaries, was admitted for a scholar (immediately after his Master
was departed out of this World) into the University. Where, for that he
was Faustus’ true and familiar servant, he was both well and manifoldly
acquainted, wherein he remained in all solace amongst a great number
of his companions, who then rather frequented his company, not only
for that he was Faustus his servant, whose memory was very freshly
continued among them, but that they were verily assured that he had a
great part of his Master’s skill and science, which they honoured with
more than lawful reverence.
Upon a day Christopher Wagner (as many times he did) separated himself
from his other companions and friends, to ruminate upon his melancholic
conceits, erring far in a place full of Trees and the fulness of Trees
gave it the name of a Grove, suddenly like as all such chances hap,
Faustus or Faustus’ Spirit clapped him upon the shoulder, saying:
Wagner, good morrow. Wagner availed[46] his Scholar’s Bonnet, thinking
verily that he was some other Student, but beholding his Master
Faustus, he was most terribly affrighted, and stepping aside he began
to mumble to himself a _Benedicite_, and crossing himself, rehearsing
and saying _CONIVRO TE IN NOMINE PATRIS ET FILII ET SPIRITUS SANCTI_,
etc. making Circle, etc.
Faustus rolling his eyes and for mere fury and anger stamping, bound
(for so he seemed) with the vehemency of the Exorcism ran about most
terribly the brims thereof, that therewith the neighbour ground did
seem to tremble, casting out a blackish slomy[47] sulphury smoke out
of his mouth, wherewith the bright air was much darkened, at length
appeased, either forced with necessity or knavery, he spake and that
very distinctly. Wagner (qd. he) art thou afeared of me as of a Spirit,
or infernal Ghost, am not I (ungrateful rascal) Faustus, am not I thy
Master Faustus? quoth Wagner very confidently, what thou wert I know,
what also thou art who knows not? Though once my Master, now thou shalt
be my servant, though once my friend and familiar, now I may justly
term thee neither, the Laws of Devils hath not made me secure from thy
tyranny, and how may thy friendship avail me? For how can that help
which is not? affections are not amongst Fiends, nor passions amongst
Spirits.
* * * * *
Wherefore Faustus if thou wilt that I be thy Master, as whether thou
wilt or no, I will Conjure thee, etc. to answer directly and truly
to all my questions. Ah Wagner (quoth Faustus) is this the duty of a
servant? dost thou mistrust that in me, which neither I mean nor thou
of honest thought and duty oughtest imagine? And as for affections
in Spirits, certainly there is none, but I am none, feel me my good
Wagner, behold flesh, blood, and bones, and Spirits have neither flesh,
blood, nor bones. Believe me I shall teach thee the nature and essence
of Devils, I will teach thee that which neither thou canst desire of me
or think _Extra captum humanum_. Then my good Boy Wagner come to me,
and use me not as a Spirit whose body is nothing but a Spirit, and
as Logicians say _Substantia incorporea_, and I will open unto thee
the secrets of the World, and Hell, and else whatsoever in the works
of Nature. Come my Wagner my son, my darling, my sweet delight, and
rejoicing, the only hope of my labours, boldly, lovingly, courteously
above all, which am the very same matter and substance I once was,
and if thou doubtest as well thou mayest reach thy hand to me, for I
cannot mine to thee, and feel whether I am not as I say I am, flesh,
blood, and bones: Wagner half astonished at this his fervent speech,
yet rather hearing it than believing it: Why Faustus, let me speak to
you somewhat more considerately, thou sayest thou art substance, and
all substance is heavy, and no heavy thing can ascend upwards, and as
thy conference with Mephostophiles doth plainly declare, the place
of Spirits is in the Air, in which nothing that is heavy can remain,
and therefore thou art not substance or not Faustus. Quoth Faustus,
that no heavy things is in the Air is plainly false, for thou seest
that material bodies are in the Air, as hail, snow, and other meteors:
Whereto Wagner answered: Faustus, they truly are in the Air, not of the
Air, and you know the causes of them are terrestrial vapours drawn from
the earth by the attractive virtue of the Sun, and therefore they fall
down because they are heavy, for were they of the Air as are Spirits,
then should they still remain in it, but briefly no violent motion
may be called natural, as that heavy material Dew is carried from the
earth by a violent and contrary motion: the Sun therefore leaving
the Zenith of any Horizon, and coming to the Nadir oppositely, the
material bodies of Dew (as the causes always fail with the effects),
and nextly the concretion of Snow and Hail, because they are substance,
cannot remain in the light and unheavy Air: Wherefore I have answered
thee that thou art either a Spirit or not substance. I wondered when
I read this discourse, with what patience the Doctor could endure so
long an argument, but it proved otherwise, for the Doctor brake forth
into these speeches, unable to contain himself any longer. Wagner, thou
seemest to gather natural arguments of Metaphysical effects, I say
unto thee Wagner sith thou art thus far entered into a Philosophical
discourse, that I being as I am Faustus, may be, for so I am, a dweller
in the profound Abyss of the Air, whose compass is measurable in this,
that it is not measurable: For let us speak according to men naturally,
the rather to fit thy capacity, we see that in the regiment of man’s
body, the man is of quality like to the predominant complexion and
Element, as if Choler abound, the man is light, nimble, and for a
while furious, seldom strong, ready to meddle, and carried away with
phanatick illusions: If Blood abound, he is ruddy, fair, gentle, etc.
_Et sic de reliquis._ If therefore the predominant Element is able so
much to change the nature of man, as to make it above the rest capable
or incapable, the same reason maketh that this body of mine which thou
seest, being governed and predomineered by that quick and ready spirit
and soul which makes a man immortal, is no hindrance why this corporal
reality of me should accompany my Spirit, not as a body, but as a part
of the same Spirit; and otherwise _Wagner_, the whole world is in the
Air, and as it were the centre of the Heavens, and what substances
soever is made, Fishes which dwell in the deep Seas except (and yet
not always) are moved in the Air, Kit, believe me I am as thou seest
Faustus and the same very same.
Wagner almost at the last cast, said, we dispute not what you are
Faustus, but what by reason you may be. Well, answered Faustus, seeing
thou wilt not believe, nor give any credit to my sayings, and which I
prove by arguments, I hope thou wilt believe thine own eyes, and if
thou seest what I say unto thee, thou wilt neither be obstinate nor
incredulous, and rather than Wagner (whom I do love as myself) should
be carried away with so palpable an Heresy, behold Wagner and believe,
and straightways he drew his knife, the Prologue of his knavery, and
looking first upon Wagner, and next on the weapon which he had in his
hand, as if with his eyes he would have moved him to some pity, and
moved them to be witnesses of the truth, he struck himself into his
thigh twice or thrice, and after his strokes followed blood so hastily,
as if it would have overtaken the injurious worker of his effusion:
which blood Faustus received in a silver Bowl, and staunching his
wound, but not until the blood might be seen over the Cup-brims, then
Faustus lifted the blood on high saying: See here the witness of the
truth, Wagner take it, look how fresh it is, it is not that which comes
from a Spirit, it is blood both in nature and colour, and if this be
not enough to make thee believe that which I do tell thee, it boots
not, there is not any truth at all.
I thought it enough for an extemporal Dis[48] and controversy, I
thought the scholar had heard as well and as long as the Doctor
had taught, but yet he had not ended. Wagner receiving the Cup and
looking on the blood, beheld him without saying anything, shewing by
his silence his meaning. Faustus minding to revenge and recompense
Wagner his unbelief, nay further (quoth he) feel my hand, tell me
whether it hath not the natural heat and essential solidity: then
immediately he stretched forth his arm. Wagner with sudden ecstasy of
joy carried away, ran to embrace his old Master, as his new friend,
whom when Faustus had encircled he fell to beating the poor Scholar
most miserably, that Wagner’s pitiful roaring seemed to be an Echo to
the Doctor’s blows, now (quoth Faustus) hereafter be learned either
to be more wary or less mistrustful, and therewith laughing effusedly
vanished away, leaving Wagner to be a witness (yet almost half dead
with his buffeting) of their conference, and that he was a good
substantial Burgess of Hell: Wagner, poor Boy, for the space of seven
hours not able scarce of himself to stir or to take breath, and without
much stirring either of hand or foot, whereby any able life might be
conjectured: At length lifting up his head and sighing a little (for
a little was as much as he could do at that time), he reared himself
up, and laying his head upon his hand and his hand upon the ground,
he after sighs sent out most sorrowful groans, and after groans some
feeble words, as he after reported it to his companions and familiar
acquaintance: to accuse either his Master’s rigour or his own folly,
he thought as merely vain as little prevailing: Wherefore comforting
himself with his misery, because he was comfortless, rose up, and
looking for the cup of blood (for the gain of the silver moved him): In
place whereof he found his Cap full of piss, and all beraied,[49] sore
ashamed and sore withal, so well as he might, which was sorely enough,
he rose up, and what by creeping and going he got home to his Chamber,
where he abode till he had recovered his health again.
Thus was his Philosophical incredulity recompensed with rustical
cruelty, such was the good love of the Spirit that for a long space
after he was not able to walk out his Chamber. This did he affirm
for most certain truth, and to his saying added his beaten skin, a
testimonial and witness to his familiarly beloved acquaintance, one of
the which recounted it all summarily in a Letter from Wittenberg to me,
where I was at Lyptzig, knowing that I intended to certify my friends
in England of a matter so notable and strange, and worthy of memory,
and augmented by Fame more than of very deed, for the idle-headed
fellows having gotten such a notable fellow as Faustus to Father
their lies upon, ceased not daily and hourly to beget new children,
but they cost very little nursing and bringing up, they had the wide
World, a very good Grandam where they might feed their fill: As for the
disputations betwixt those two in this place, and those which you shall
find in other places likewise abundantly, consider from whose brains
they proceed, for you must give the German leave to shew his Art, for
wit for the most part they have very little, but that which they toil
for like Cart Horses. But in all their doings you shall easily perceive
if anything be in them excellent, either with how much liking and
urging they bring it forth or how it is wetted over with dropping of
the Tap exceedingly.
[Footnote 46: Doffed.]
[Footnote 47: Sluggish, or gloomy.]
[Footnote 48: Possibly _discourse_ or _disputation_.]
[Footnote 49: Dirtied.]
CHAPTER IV
_Wagner’s cozenage committed upon the sellers of his
Master’s goods_
According to the Law of the country the goods of Faustus were to be
confiscate and applied to the Treasury, by an Edict published against
Conjurers by Sigismund, Duke of Saxony. According to the tenor thereof
Faustus’ goods were to be alienated, but Wagner so handled the matter
that the spear being stuck up,[50] and his goods set to be sold, Wagner
had provided bidders and money of his own, the one were such as never
were seen more, and the other but round counters. The Messengers being
thus cozened by Wagner, durst not for shame report it, nor he for fear
of further punishment vaunt of it: the one contented to put up the loss
quietly, and the other to enjoy them without further contradiction.
[Footnote 50: The sign of an auction in ancient Rome.]
CHAPTER V
_The description of Vienna_
Fame had so far carried the report of Faustus’ death, as it had the
memory of his life, and for by continual motion rumours increase, as
saith the Heroical fountain of Latin verse Virgil,
_Mobilitate viget viresque acquirit eundo._
In Austrich these news were very frequent, being a Province mightily
replenished with people, and marching upon the hems of the Hungarian,
is a near neighbour to the most cruel Dog and tyrant the Turk. In
Vienna, a City of the same, by which, as the Thames by London, the
great and often but never enough praised River of great Danuby keeps
his current, the City itself (being every way bigger then the fair
City of London) within the Walls, the head of the City resteth upon
the mountain of Orstkirken, the front displayeth the wide plains upon
the descendant of the same Hill, but she washes her feet in the River:
her body and her breast covering the large valley lying betwixt Hill
and Hill, not far into the City the Danuby is derived into two arms,
which by running about a certain Hill, of some half mile and more,
meet at length again in the same Channel: in this Island is the Duke’s
Court, out of which are two and thirty marvellous goodly stone Bridges,
intending to either side of the City: at the very promontories’ ends,
stands two no less fair, than high and strong Castles, in this place
did the Duke keep his Court, with very great royalty, unto whom when
this was reported, hearing of a certain that Wagner had great store of
his Master’s skill and whatsoever, he caused one that in such matters
is commonly commanded, to ride to Wittenberg, to the intent to hear the
truth, for many things more than the truth were certified unto him: the
messenger without delay (because the journey was long) departed and
left the Court, and we him a while.
CHAPTER VI
_A long discourse betwixt the Devil and Wagner, and ended with a good
Philosophical repast_
Wagner solitary musing in his Chamber and conversing with many
multitudes of thoughts, suddenly appeared Mephostophiles, his master’s
Familiar, after him Akercocke, which was Wagner’s, and after all
Faustus: Quoth Mephostophiles, what cheer? Sirrah such as you see, we
are as we were and never-the-better: and welcome Akercocke, but my very
good Faustus, that you come at this time I rejoice. So then they all
sat down, and sat right against him. Then entered in divers delicate
viands, and there not then to be ended, with unseen Symphonies of
Music. Then spake Wagner and said _Claudite iam riuos_, now we have
satisfied our appetite with meat, I pray you hear me with patience,
for I have a thing in my mind of which I would fain be resolved, but
because you so foully, and so often foully entreated my Master, for
demanding some questions, you shall ratify this Article with me again.
I. _That in my demands you shall answer truly and patiently_, for what
hurt can redound to you by answering of a question, seeing if you are
sure of anything you may hold fast, a question cannot take it away:
Without delay these good fellows confirmed the Article with a great
oath: but he would take their simple word without surety, he knew their
honesty so well. Then Wagner pulling down his Cap into his eyes, and
leaning upon his elbow a while, and throwing up his eyes to heaven, and
then sighing, at length folding his arms within themselves, sat still a
little time, then spitting a little and fetching a hearty hem, with a
good courage spake unto them thus.
* * * * *
Sirs, it is not unknown unto you how dear I have always accounted of
my Master, whose condition is as far from that it was as mine from
yours, for which I have more often lamented his departure than mine own
misery, being once every way a man, so thoroughly instructed with the
weapons of all Sciences, that in all the world hardly his peer could be
found, so that your victory over such a man is more to be wailed than
over many a thousand such as I am. To be short, that you may understand
whither I will go without further Oration. Wherefore I desire you, I
pray you, nay I by your Article command you, that you declare unto me
truly without collusion, whether that Faustus here present in that
state wherein he now is, may come again to be a living man amongst us,
either his old shape renewed, or he in a new: For some Philosophers
say, and some Divines, as Origenes and Tertullian, and whether they
say truly or no I know not, that no sooner the soul of man departeth
from one but that it both enter into another. Wherefore I considering
with myself thus much, and often for his cause that he may not only be
Faustus, but also a living man and dweller upon the earth, to enjoy
not only those graces which through his great deserts he had lost,
but also according to his infinite knowledge, multiply them through
God’s favours again and again abundantly. And though you shall perhaps
deny that the same Individual cannot be again so resuscitated, yet
that Numero it may in spite of you all, I know it may: for we do not
doubt that the same Individual may Numero be again regotten, because
that after seven and thirty thousand years, the heavenly constellation
shall be in every point _per totum_ the same then that now it is,
according to Plato and the Astronomers. And therefore we shall be ye
same in Numero, and shall sit in this or that school or place as now
we do, that is in that _Magno anno_, in that great year: Whereupon
Plato said, that after the great year he should return to Athens, and
should there read: Because the constellation shall happen so, therefore
that returning, the same effects shall with them likewise return. Now
having heard my resolution, answer me to my first proposition in full
and amply, as that I may be satisfied. At the conclusion of this speech
Faustus turned his head aside laying it betwixt his hands hiding it, so
sat a great while. Akercocke he frisked up and down, for he had neither
clog nor chain, because he was in the number of the wild ones, and over
the table and back again. Akercocke was the familiar which Faustus
gave to Wagner who asked him in the fashion of an Ape. Such cranks,
such lifts, careers and gambalds,[51] as he played there, would have
made a horse laugh. Mephostophiles who as it seemed was the speaker of
ye Parliament in hell, rose and walked about very hastily, at length
he came to the table and striking his fist on it (the print was seen
two years after, and was carried to S. Marget’s church for a relique,
to shew what a hot fellow the Devil is in his anger) and again beating
said, thou, and then left, and came and went, and came and went again,
here he takes me one book and hurls it against a Cupboard, and then he
takes the Cupboard and hurls it against the wall, and then he takes the
wall and throws it against the house, and the house out at the Window.
Pacifying his rage at the length, rolling his eyes, and seeming to
beat his teeth together, sat down further off, and thus quietly spake
with a loud voice. Were it not Wagner that our solemn vow forbiddeth
to disturb or torment thee for any demands, this thy fond pride should
be rewarded with most intolerable punishments: As for the question, I
will answer thee more substantially than such a foolish doltish one
doth require. And for that we have day enough before us, I will travel
further in it then ye gravity of the argument can require, if it be but
that thou mayest see how great an Ass thou art, which canst imagine so
gross a matter in thy more gross head: As for thy great Peer,[52] be
it as you expect it you, in the mean we will enjoy him and thee at our
pleasure in despite of God and Heaven and all his imperial armies of
saints. Thy question is this: _Whether the Spirit of a damned man can
return into the body of another man._ To which I answer Negatively,
it cannot.
[Illustration: LUTHER’S HOUSE AND SURROUNDINGS IN THE YEAR 1611]
[Illustration: THE CASTLE OF WITTENBERG IN THE YEAR 1611]
1. If this were to them granted, then they should observe and keep the
Embryons in the Womb of the mother, that they might constitutively
unite themselves to it, to have at the leastwise, sensual consolation
and delectation.
2. Then secondly, because it is common to reasonable creatures to
fashion and informate the body, and to perfect it with some natural
delightment, not to vex it.
3. Then thirdly, because of the law and order of Nature, the souls
from the places in their departure to them allotted, assigned and
deputed of God, neither do nor can depart at any time: for it is
written: For the soul is a Spirit going and returning. And they which
do otherwise hold opinion are to be accused, nay condemned in this with
Pythagoras, who did abstain from all living Animals and creatures,
believing that in some the souls of some men did dwell and abide. Thus
far the Arrogonian named Bartholomew Sybilla,[53] a Monopolitan, who
writ upon this question being at Wittenberg, at the request of him that
did set forth the Dutch Copy, shews himself to be a good Philosopher
and no worse Divine. But mark what follows, this is written according
to men in faith: the Devil was out of the first street of Coany when
he was past this last period. For that Pythagorical opinion, if that
were: this absurdity would follow: (I will speak plainly the rather
to fit thy capacity), and if the soul should pass out of the dead
into the living, then should mortality be the cause of the soul’s
immortality (this is prettily spoken) and by that means make it
corruptible, which cannot be. And seest thou Wagner? for I will teach
thee by demonstrations, and therewith he took a coal of fire, and held
it to him so long that it came to be but a coal, now thou seest Wagner,
that so long as fire was in this subject it had life, but the quality
being removed from the quantity, neither is the quality found or seen
or known whither it vanisheth, nor can the same fire though fire may
return into another body or subject albeit the quantity remaineth. Thus
may the soul of man be compared to the fire in the coal, as concerning
his entrance and departure, but not re-entrance, for that coal may take
life again, that is fire, but so cannot human body, because one spirit
can be united but to one body, and not two to one, nor one spirit to
two bodies: Wherefore that Spirit being departed, it is irrevocable
because of the unity, and the impossibility of returning in the one,
in the other of receiving any other. As for other reasons directly by
circumstance, if the Soul goeth either to joy or pain immediately,
then I am certain that that hope which thou hast is so merely vain, as
anything which may hap under that title: For proof behold, and then
through the Wainscot door of Wagner’s study entered in two Kings, which
drawing their swords did there in presence combat together fiercely and
courageously, one of them shortly after fainting under the adversary’s
strokes fell down, the other victorious, yet wounded, very canonically
as a man may say, staggered immediately, as if he would fain have
not fallen, yet for all that, he fell; then entered two men carrying
Torches with the snuffs downwards, with great solemnity (more than is
needful to be recapitulated, for I see nothing but that this might have
been very well left out for anything worthy the gravity of the matter)
which when they had carried out the first slain combatant, with armed
men, and a dying stroke of the Drum, clothed all in the colour which
best notes by his external hue the internal sorrow. Then next there
entered two Pages all in silver white, crowned with Bays, carrying
their Torches aloft declaring the height of their glory by the height
of their flames: next to them divers Trumpeters and all in white,
urging forth into the vast air their victorious flourishes, next a
great standard bearer, and I cannot tell what, but the conclusion was,
that the triumph was exceeding great and pompous, adorned with as many
ceremonies as such a victory might or could be, the Spirit when they
were all gone began to speak and said, this was the battle which was
fought for the great Realm of Asia, by Hercules and Orontides, where
Orontides was slain, and Hercules sore wounded, but yet recovered,
after which he achieved his twelve labours, and the thirteenth of which
the Poet speaketh, the hardest of all.
_Tertius hinc decimus labor est durissimus, una
Quinquaginta simul stuprauit nocte puellas._
This History is as I do think in the Chronicle of Hell, for I did never
hear of it before, nor anybody else, I appeal to all the Histories.
Marry it may be this was when Hercules was a little Boy, and then
peradventure indeed the records make no mention of it, but yet we have
that recorded which he did when he was less than a little Boy, as his
killing of a Serpent in his Cradle, and such a History as I do remember
is enrolled in the golden Book of the seven wise Masters of Rome, an
authentical author. But let that pass and let us draw more near unto
the cause: For as the Devil was afore our days, so by authority he
may allege experience, and we must of necessity believe that it is
either true or a lie. Mephostophiles continued his speech for all
this parenthesis, declaring to Wagner his meaning in this point for
(quoth he) as you see these two champions contending for the title of
victory, one of them must needs, if they try the extremest as they did,
receive the dishonour, the other the glory, so in the combat wherein
the dying body battleth with the lively soul, the soul, if grace hath
made acceptable, shall enjoy those everlasting pleasures of Paradise,
and dwell in heaven blessed and glorious amongst the beautiful Angels,
but if it be counted as reprobate and outcast of God, then according
to that punishment which his great sins did deserve, he can have no
other place but the continual horror of hell, wherein we miserable
dwell, and the ugly company of black Devils and his frightful Angels.
There is no other mean but honour or dishonour in this case, no other
mean but joy or pain, no other mean but heaven or hell perpetually:
there is no place left for a third. I could more copiously dispute
of this matter, but that I will not be too tedious in so exile[54] a
question. For where it is said in an author to which I am witness,
for I stood by his elbow when he writ the lines. _Animae sunt in loco
certo et expectant indicium neq; se inde possunt commouere._ Which
place as appeareth in the precedent chapter is heaven or hell: again
it is said _Anima quae pecauerit ipsa morietur_. Of necessity then the
soul to whom the Lord imputeth not his sin shall live, for they are
immediate oppositions, for the soul that is in joy will not come to
these troubles, nor that which is in torment cannot: therefore it is
said: _Et reuertatur puluis in terram quemadmodum erat, et spiritus
reuertatur ad Dominum qui dedit ilium_, so there is no mention in any
scripture of the soul’s returning, but to a certain place deputed of
God to him. But before I go any further in ye declaring of that which
is here to be set down, I know they that have their consciences more of
the precise cut, will say, that here was a learned Devil, true it is
he is learned, strong, and above all human conceit, subtle and crafty:
and if they say it is blasphemously done to have the word spoken to the
world by so vile a mouth, first they know how mightily the Devil is
conversant in holy writ, in anything to over-throw a Christian thought,
knowing that as ye word of God is a word of power to attain salvation
to whom grace is given: and to work eternal damnation where that gift
is wanting, knowing it is the only means to debel[55] and conquer the
Christian thought, for as a man is governed by a law and by it lives,
so if anything be evidently directed against him in it, it slays his
heart, it overthrows him, it takes away his power for ever, nor is it
more blasphemous to be spoke to us men, than to God himself, as it is
in S. Alathero, where the Devil was not afeared, to assail his creator
with most terrible arguments of the divine letter. They which have
right minds can persuade themselves accordingly: but otherwise they may
cavil as long as they will, which they may do to their small profit,
assuring them this that in coveting by fault finding to seem learned,
they make themselves the notes and reproach not only of the learned,
but even of the absurd and barbarous rude fools, and that they are the
only spirits of error and contention, and the chief causes of unbelief
by vain reasonings and questions to the unresolved Christian. But as
for this speech which is but _Humile dicendi genus_ in very truth,
let them thus think, that if there were any such controversy betwixt
Wagner and his Spirit, as is here mentioned, that those are not the
words which were spoken, but that they do proceed from a young Scholar
who gave me this copy, and not of a Devil, of whose familiarity and
frequency and of other circumstantive causes, I will God willing in
the Catastrophe and conclusion of this Book deliver unto you my poor
opinion. In the meanwhile I will follow the matter into which we are
fallen, my good friends, and without further ado I pray without any
more excusive phrase, patiently expect the good hour wherein the death
of this volume is prepared: Mephostophiles taking breath a little,
presented his speech saying: it is said likewise. _Factum est autem
vt moreretur mendicus, etc. And it came to pass that the beggar died,
and was carried away of Angels into Abraham’s bosom, and that rich man
died and was buried, and he being in Hell lifted up his eyes, when he
was in torments, and saw Abraham afar off and Lazarus in his bosom._
Nor nothing doth that impugn which is said of the Papist, that he
cannot come into God’s presence nor be one of the elect unless they be
purified from their sins, for which purification, they ordain a place
so terribly stuck with pins, needles, daggers, swords, nails, etc., so
soultring[56] with hot burning furnaces, and so every way formidable
with material sulphury fires, that no tongue can express, nor any heart
imagine, wherein the sinful soul must be many times and often cleansed,
but I hope if this were true then Lazarus should have been likewise so
dressed in their terrible imagined terrors, which he was not, unless
they will be so impudent to say that he had no sin. I shall not need to
dispute how absurd it is to say that the sin of the soul in the body
committed, must be extirpated and purified by a material substance and
rigour, nor of the matter of the like argument. And hereupon he seemed
to sigh as if some sudden thought had overpressed his stomach. I can,
quoth he, largely discourse of all divine and human propositions, but
as the unlearned Parrot who speaketh oft and much, and understandeth
never anything to profit himself. Ah that unto us Spirits no secrets
are secret, no doings of man unhid, and yet we Devils cursed of God
are incapable of any of God’s mercies, though through them we were
created. We know repentance is the way to attain the celestial favour:
we know God’s mercies how great they are, and that we ought to despair
of nothing, yet there is nothing (such is our seeing blindness) so it
appertain to God and godliness, of which we do not despair. No, Wagner,
we are so far from living again, as we are from certainty to be saved.
But instead of that we are crossed with all kind of vexation, for since
the first time that I with my Master and fellows fell down from heaven,
being of the most royal order of Angels, Potestates, Cherubins, and
Seraphins, riding upon the wrings of the Wind in all bright shining
Majesty, and enjoying the most glorious and divine presence of our
Creator, till for our heart-swelling pride, and haughty insolency,
within as little space of time as we were created in, with his dreadful
lightning threw us down headlong into the bottomless Abysses of the
Air, wherein we endure these tortures and like wicked souls with us, as
our manifold deserts have brought upon us. And for that we know that
the way to mercy is utterly denied, and that we are as much hated of
ourselves as of God, we think it the sweetest remedy in these manifold
miseries to have partakers of our common woe with us. Wherefore it
is most expedient for us to be thus enviously malicious against all
mankind, making them too as far in God’s dreadful curse as ourselves.
Wagner melting at these words, his eyes undid the great burthen of
his sorrow, straining himself so long that he wept, and yet could
say nothing, but only a small volley of sobs hastily following:
Mephostophiles seeing how Wagner was drowned in so deep a melancholy,
told him pulling him by the sleeve, that he would be still demanding of
such foolish questions which will profit him so little as mought be.
Knowest thou not (quoth he) that all the Rhetorics are the servants of
my tongue, or that we can move pity or hatred when we please, fool as
thou art, forget these vain conferences, persuade thyself that they are
but the effect of speech, long canst thou not live, and yet dost thou
live as if thou didst not long: youthly should be thy thoughts, and
fraught with the rank lustiness of conceit and amorous delight, if thou
wilt ask questions, let them be such as appertain to love and wealth,
to pleasure, to pastime, and to merriment. How sayest thou to such a
one, naming a Gentlewoman, the most beautiful Lady under the cope of
Heaven? Thou shalt enjoy her, nay, anyone so she be one whom thou lists
to call beautiful, whosoever thy eyes shall lay their delight upon. And
presently Music was heard so sweet, so plenteous, and so ravishing,
as if on Music depended all sweet, all plenty, all ravishment. The
doors conveying themselves aside, as giving place to so divine a
fairness, entering in a blue Velvet Gown raised, and thickly beset
in the gards[57] with most pure Ooches[58] of gold, not altogether
ignorant of precious stones, furred with royal Ermines, loose about
her: her head’s ornament (though greater ornament to her head than her
head there could not be) was a kind of attired Caul (such as I have
seen none in England according to their description) raised up at the
corners with stiff square wires of beaten gold, on that a Chaplet or
frontier of Roses, on the Chaplet a veil of Lawn, which covered all
her fair body denying the sight of such an Angel, but only through a
shadow: In brief she was such a one as would have roused the basest
desire in the whole World to attempt wondrous enterprises, in her hands
silken soft, she held a Lute, discoursing sweetly upon the solemn
strings with her nimble fingers. A maid carrying a blue waxen Taper
in a silver white Candlestick made in the fashion of a Censer, but it
was derived into two several branches, in whose ends were curiously
wrought two most beautiful places to pight[59] tapers on. The maid by
her Lady would have well contented a reasonable proper Squire, it was
a pretty rank lass, round about as plump as a Bladder, which being yet
smoking new is blown up with Wind: well I will not trouble you with
these rude descriptions any longer, but desire you to conceive the
excellency of this fair Lady, for it is far more copious in the Dutch
Copy than is here necessary to be recapitulated. Wagner’s heart leaping
at this sight looked about him, as if he would have nobody privy to
himself but himself, and so it was indeed, for Faustus, Mephostophiles,
and Akercocke were gone, and thereupon with a boon courage advancing
himself upon his toes, and weeding himself in the best German fashion,
as he could very well, began to travel unto her, but remembering his
bad apparel stepped back and blushed, and hid his face, but suddenly
returning again as if he had known now how rather to become his weeds,
began to fewter[60] himself, but, O wonder, his habit was changed with
his thought, and he was now no more Wagner but Armisuerio the Lady’s
Lord. And to be short this new Armisuerio and old Wagner met with the
Lady, and saluting her in the best kind of _Bon noche_,[61] used her
as he would do his Lady, and she him as her Lord. So passing over their
weary night in such pleasure as I could find in my heart to enjoy, or
any Man (unless an Eunuch beside).
[Footnote 51: Gambols.]
[Footnote 52: i.e. Faust, or perhaps _Year_.]
[Footnote 53: Author of _Speculum Peregrinarum Questionum_, 1493.]4
[Footnote 54: Poor, attenuated.]
[Footnote 55: Subdue.]
[Footnote 56: Sweltering.]
[Footnote 57: Ornamental border, or trimming.]
[Footnote 58: _Ouch_ or _nouch_ was a kind of brooch.]
[Footnote 59: To pitch.]
[Footnote 60: Brush up.]
[Footnote 61: Good night (Spanish).]
CHAPTER VII
_The arrival of the Messenger at Wittenberg, and
the description of Wagner_
It is time to wind about another furrow with our sweating Team and
bring our speech to another matter, entering out of one into another,
for change is sweet. Not forgetting by the way the Pursuivant, or, as
we may better call him, a Messenger, who lately departed from Vienna
in Austria, and I think by that time this disputation was finished,
had almost overtaken all the way betwixt him and home, which was some
fifteen days’ travel, after five German miles to the day’s labour, and
arrived at Wittenberg, by enquiry came to Wagner’s chamber, which was
in the way as ye go to the Public Schools, as ye go from Melanchthon’s
house, a pretty house and of a reasonable large size built of hewn
stone, and environed with a good thick Wall, of some three foot and
a half thick and twenty high, at the bottom guarded about with a
good broad Mount of seven yards over, and round about very large and
secret walks, far from all company and resort, and there he might
talk without fear with the Devil and his Dam too, thither this fellow
coming, knocked peremptorily at the door, Wagner was even now gone to
his study and rising up in a Pedlar’s chafe,[62] that he should go to
his book, especially if it were goodness not once in a month, and yet
then to be troubled, he swore a little thing would make him never study
more, it should not, but putting on his cloak and his hat, came down
and unbolted the door: Unto whom the Messenger seeing such a pretty
jolly fellow did some little of reverence, Wagner as yet scarce having
let down his choler, stepped back, and perceiving him wear such a Weed
as Serjeants there do use to wear, thinking with himself that some had
come from the prince for cozening of his servants, shut the door upon
him and went pouting and swearing and pitifully chafing, that if the
knave offered to sue him, he would surely kill him at the least, down
he fetched a good Bastinado and set it behind the door and opened it
again, and demanded somewhat mildly what he had to say unto him, to
whom the Messenger said, that he came from the Arch-Duke of Austria
from Vienna, who willing to hear some certainty of his Master, did send
for him assuring himself, that not only he could satisfy his desire in
that matter, but also shew him as much skill as ever his Master had.
Wagner hearing the purpose of his message with good effectual words,
thanked him again, and rendered most serviceable reverence to his good
Lord and Master for remembering so gently of his poor servant, etc.
Desiring him to tarry until he might set everything in due order and
he would not fail to go with him. The Messenger did not deny him,
and so they went up together into their Chamber, whom ever after the
Messenger loved dearly for his proper behaviour and personage, for
indeed Wagner was a very goodly young man, being about the common
stature, straight and reasonably slender, well trussed, his hair very
yellow and his face fair, his beard which did but now express the
blossoms of his lusty courage of ye like yellow, well-mannered, as
having been brought up amongst the finest and best sort of Devils:
having a pleasant filed tongue, and would make the dainty Rhetoric
come as smoothly out of his mouth as an arrow out of a piece of paper,
well could he talk of amorous devices, and entreat the bravest Ladies
with sweet entertainment, in truth by report he was a Gentle-like man,
and accomplished with as many fine parts as a better man than he might
justly vaunt of: he could play upon any fine Instrument, and was not
ignorant of any laudable exercises, carrying a brave lusty conceit even
to his death: and furnished with many proportions of art, there was
nothing wanting in the man but a Godly mind.
[Footnote 62: Rage, temper.]
CHAPTER VIII
_The Tragedy of Doctor Faustus seen in the Air, and
acted in the presence of a thousand people of
Wittenberg. An. 1540_
In a brave summer Sunshine day, the whole people of Wittenberg being
gathered together, to behold certain matches for the Garland who
could drink most, and also to see a match shot at a pair of Butts
with Harquebusiers, as their order is, in a low meadow hard by the
Elve: which now being on his freshest pride was full of fine and sweet
flowers, being in the latter end of the month, wherein the Sun departs
from the last embracings of _Gemini_. On a sudden there was seen a
marvellous bright and glorious Rainbow, spreading the wide arms over
the wide World, and straight was there heard a noise of Trumpets,
sounding a short flourish, and then another, and by and by another,
all alike short, at the which the assembly was wondrously affeard,
and listened, desirous to see the effect of this wonder and strange
miracle, some of them fell to their _Ave Maries_ lustily, thinking
that the universal Doom had been at that instant, as thus they beheld
with admiration, they might distinctly perceive a goodly Stage to be
reared (shining to sight like the bright burnish gold) upon many a fair
Pillar of clearest Crystal, whose feet rested upon the Arch of the
broad Rainbow, therein was the high Throne wherein the King should sit,
and that proudly placed with two and twenty degrees to the top, and
round about curious wrought chairs for divers other Potentates, there
might you see the ground-work at the one end of the Stage whereout the
personated Devils should enter in their fiery ornaments, made like the
broad wide mouth of an huge Dragon, which with continual armies of
smoke and flame breathed forth his angry stomach’s rage, round about
the eyes grew hairs not so horrible as men call bristles, but more
horrible as long and stiff spears, the teeth of this Hell’s mouth far
outstretching, and such as a man might well call monstrous, and more
than a man can by words signify: to be short his hue of that colour
which to himself means sorrow, and to others ministers like passion: a
thick lamp-black, blacker then any paint, any Hell, blacker than its
own self. At the other end in opposition was seen the place wherein the
bloodless skirmishes are so often performed on the Stage, the Walls
not (so pleasant as old wives would have their tales adorned with)
of Pasty crust, but Iron attempered with the most firm steel, which
being brightly filed shone as beautifully over the whole place as the
Pale shining Cynthia, environed with high and stately Turrets of the
like metal and beauty, and hereat many in-gates and out-gates: out of
each side lay the bended Ordnance, shewing at their wide hollows the
cruelty of death: out of sundry loops many large Banners and Streamers
were pendant, briefly nothing was there wanting that might make it a
fair Castle. There might you see, to be short, the Gibbet, the Posts,
the Ladders, the tiring house, there everything which in the like
houses either use or necessity makes common. Now above all was there
the gay Clouds _Vsque quaque_ adorned with the heavenly firmament, and
often spotted with golden tears which men call Stars: There was lively
portrayed the whole Imperial Army of the fair heavenly inhabitants,
the bright Angels, and such whose names to declare in so vile a matter
were too impious and sacrilegious. They were so naturally done that
you would have sworn it had been Heaven itself or the Epitome of it,
or some second Heaven, and a new Heaven it was, from thence like dewy
drops wherein the Sun lays his golden shine, making them to appear like
small golden tears, the sweet odours and comforting liquor streamed,
and seemed always to rain from thence, but they never fell, but kept
a beaten path from down on high wherein the descending Angel might
rejoice. I should be too long if I should express this rare Stage,
especially in such sort and such-like words as the like occasion in
a more worthy subject would require, but of necessity we must barely
apply our descriptions to the nature of the whole History. We must not
fail in the first principle of Art, according to that of Horace.
Humano capiti ceruicem pictor equinam
Iungere si velit, & varias inducere plumas
Vndique collatis membris, vt turpiter atrum
Desinat in piscem mulier formosa superne:
Spectatum admissi risum teneatis amici?
Credite Pisones isti tabulae fore librum
Per similem.
Non vt placidis coeant immitia.
I shall not need to turn back to declare the deep astonishment of
the people, who are always in most small manners induced easily to
wondering, but now this excellent fair Theatre erected, immediately
after the third sound of the Trumpets, there entereth in the Prologue
attired in a black vesture, and making his three obeisances, began
to shew the argument of that Scenical Tragedy, but because it was
so far off they could not understand the words, and having thrice
bowed himself to the high Throne, presently vanished. Then out of
this representance of Hell’s mouth, issued out whole Armies of fiery
flames, and most thick foggy smokes, after which entered in a great
battle of footmen Devils, all armed after the best fashion with pike,
etc., marching after the stroke of the courageous Drum, who girded
about laid siege to this fair Castle, on whose Walls after the summons
Faustus presented himself upon the battlements, armed with a great
number of Crosses, pen and ink horns, charms, characters, seals,
periapts,[63] etc., who after sharp words defied the whole assembly,
seeming to speak earnestly in his own defence, and as they were
ready to rear the Ladders, and Faustus had begun to prepare for the
counterbattery, determining to throw down upon the assembly’s heads
so many heavy charms and conjurations, that they should fall down
half way from the ascendant, whilst these things began to wax hot
from the aforesaid Heaven, there descended a Legion of bright Angels
riding upon milk-white Chariots, drawn with the like white steeds,
who with celestial divine melody came into the Town, to the intent
to fight for the Doctor against his furious enemies, but he wanting
pay-money, and void indeed of all good thoughts, not able to abide
their most blessed presence, sent them away, and they returned from
whence they came, sorrowfully lamenting his most wilful obstinacy,
whilst he had all benointed the Walls with holy Water, and painted
with blood many a crimson Cross. At length the Alarm was given, and
the Ladders cleaved to the Walls, up the assailants climbed, up they
lifted their fearful weapons. Faustus not able (destitute of help)
to withstand them, was taken prisoner, and his Tower razed down to
the earth, with whose fall both the large Heaven and World shook and
quaked mightily, whom, when they had fettered, they left there, they
marching out and the fore-named Chairs were presently occupied with all
the Imperial rulers of Hell, who clothed in their holiday apparel sat
there to give Judgment upon this wilful Faustus, whom two Hangmans of
Hell unloosed, and there in presence of them all the great Devil afore
his chief peers, first stamping with his angry foot, and then shaking
his great bush of hair, that therewith he made the near places and
the most proud Devils’ courages to tremble, and with his fire-burnt
sceptre, and his like-coloured Crown, all of gold, setting one arm by
his side, and the other upon the pommel of his Chair, shook a pretty
space with such angry fury, that the flames which proceeded from his
frightful eyes did dim the sight of the Wittenbergers below. There was
in this said Wittenberg a gallant fair Lady and a virgin, which now
following her mother, accompanied with sundry gallant German Gentlemen,
had even now entered out of their Barge, and seeing the whole world of
people as they thought gazing up into the Heaven so very strangely,
were partly struck with wonder, some with fear, and some with sudden
merriment, and hasting down the hill more than a round pace, asked some
what was there to do, and they bid them look up (for here is to be
noted that they looked up afore but could see nothing, but as always
they were wont until they shewed them it), which they did, and at
the same time wherein the great Devil was in his red-hot anger, this
young Gentlewoman looked up, whose most ugly shape so feared her,
that even then there she fell down in a swoon, whom they conveyed away
very speedily, yet ere they could come home she was well-nigh dead,
and so she lay for two years without hope of life, or certainly of
death: great sorrow to her parents, and as cruel pain to her: But she
at length recovered her Spirit, and if by your patience I may, I will
tell you how. There was a most learned and excellent Doctor dwelling in
the town who had great knowledge in the black Art, who being requested
to use some Physic to aid her in her great extremity, being promised
for reward five thousand Dollars. This Doctor perceiving the cause
of her malady was not caused of any distemperature of her body, but
only of the aforesaid fear, knew that Physic might well make her body
sound, but her mind never. Wherefore not only for the reward, but
also to become gracious and famous at once, proceeded in his cure on
this manner. One night having made his Orisons and nine times combed
his hair with tears of a pure maid, and nine times gone about a fire
made all of pure Heben[64] coal, and thrice nine times called upon
the name of the most dreadful Hecate, he laid himself to sleep upon
a pure white and clean unspotted maiden’s smock, and covered himself
over with the ashes of a white Hind roasted and burned altogether, he
slept, and the next morning apparelled in white robes, having often
and often called, recalled and exorcised the three Fairies Millia,
Achilya, and Sybilla, at length the ground opened, and with them they
brought a milk-white Steed, and did put upon his finger the ring of
invisibility; when they were vanished, he mounted up upon his Horse,
who with more swift flight then the winged Pegasus carried him through
the wide Air so fast and so long, that having passed over Bohem,
Hungary, Thracia, all Asia Minor, Mesopotamia, and at length to Arabia
Felix, where he alighted upon a most high Mountain, all the way from
the top to the bottom of a just breadth and steepness, so that he that
were on that would think himself not in the world, and they beneath
would deem him to be in Heaven, upon the brims of it round about grew
the high Pines, the stately Cedars, and always so green as the most
fresh Meadow: the height of this huge rock was two and twenty miles in
even altitude and half a mile of just circuit all the way: there he
tied his Horse to a Tree and knocked at the Castle gate, where afore
was never seen any, so that no path could there be seen, so that a man
might justly have called it the house of little Hospitality, to him
there came Neglectment, an old Lady, and demanded what he would, who
told her his errand, and withal a ring of fine gold from the three
Fairies; she knew the ring and his errand, and conveyed him into many
a fair room, wherein she shewed him many a worthy Knight’s memorials,
many an antique Monument heaped up, but inner rooms so monstrous dark
and nightly, that no human eye could perceive anything, and forth she
brought him unto a Garden, out of the midst whereof rose a little Hill,
from the summit whereof there was a paved way of pure Crystal stone,
from along whose bosom trilled a small Water: This water an old man
held, and indeed he had it as a Patrimony, for therefore he could shew
many an ancient evidence, and worn Charter, his hair was all fled to
his front, as if some enemy had scared the hinder locks from his scalp,
on his back hung a pair of Wings which flagged down, as if either they
had been broken or he weary, and thus he overstrode a round World,
from out of every part whereof gushed out this small River which was
conveyed down in this Crystal pipe, in his hand he held a long scythe,
and in the other an hour-glass, here the Doctor seeing the old ruins of
this sumptuous house, and all the fair Walls and buildings over-grown
with a deadly Moss, was much amazed, but because he could not tarry,
he dipped a small Vial in the spring and departed, and for because he
was so peremptorily warned not to tarry, he could not behold the most
stately Galleries, in which he might see the World’s chief pleasures
and Monuments, some wholly worn away, some half, and some even now
beginning, and some wholly quite over-grown with a thick earthy fur,
for as he came by an old Wall he chanced with his elbow to rub off the
thick Moss, and then might he see a fair piece of Parchment gilded and
painted curiously, wherein was truly described the ancient tokens of
a most brave and worthy Gentleman, so having sped of his journey he
came by the same way again as he went, Neglectment shut the doors upon
him, whilst he mounted upon his white swift-footed Horse and by the
like time arrived at his own house, where having with the blood of a
new-slain heifer, thrice anointed the feet of his Cavallo, and tying at
his ear with a string of fine silk spun by the hands of a pure maid,
the received ring of invisibility unto his ear, with many a Cross,
and many an open _Ave Maria_, dismissed him, who in the same moment
returned to the place from whence he came. With this water the Doctor
came to the maid, and having used a certain incantation, gave her to
drink of the water of deep Oblivion, which she had no sooner tasted of,
but straightways she had forgotten the terrible picture of the Devil,
and was revived out of all her infernal fears, the Doctor called,
winning him credit, favour, and fame, and richly rewarded for his
medicine, departed, and running home threw his Vial into the deep River
burying oblivion with oblivion, the parents of the young Lady rejoicing
exceedingly at their daughter’s recovery, for ever after caused the
place wherein their daughter was thus scared, to be inaccessible for
man or beast, compassing it in with a high wall, and overthrowing the
banks, so that now there is no mention of the meadow nor of the Wall.
The Devil, the great Devil Lucifer having finished his brief Oration,
descended down out of his Judgment seat, and pointing unto all his
Nobles, took Faustus by the hand, and placed him just before him,
taking him by the chin, seemed to them to bid him speak freely,
he mounted up again unto his high Throne, and with a more mild
madness expected the speech of the Doctor, who having bowed himself
submissively unto these damnable company, he began to speak, and
yet not long, then he began to walk up and down and to shew strange
gestures, when suddenly for some bug’s-words[65] escaped by Faustus,
all the Devils there rose up, and with their swords drawn threatening
with them the poor Doctor, turning all their bodies and directing their
faces to the King, who with a stern countenance commanded silence.
When Faustus having long raged, of a sudden howling loud, and tearing
his hair, laid both his arms upon his neck, and leaped down headlong
off the stage, the whole company immediately vanishing, but the stage,
with a most monstrous thundering crack followed Faustus hastily, the
people, verily thinking that they would have fallen upon them, ran all
away, and he was happiest that had the swiftest foot, some leaped into
the River and swam away, and all of them with great affright ran into
the City and clapped the City gates together, straight, and to increase
this fear they thought they heard a thing fall into the river as if a
thousand houses had fallen down from the top of Heaven into it. But
afterwards this was known to be Wagner’s knavery, who did this to shew
the Pursuivant some point of his skill.
[Footnote 63: Charms, amulets.]
[Footnote 64: Ebony.]
[Footnote 65: Swaggering, or threatening language.]
CHAPTER IX
The messenger had not tarried above three days, when as Wagner had
trussed up his baggage, and was now ready to depart, when on the third
day at night he caused his boy Artur Harmarvan (who was the son of a
wealthy boor, witty above many, and praised for his notable waggery:
his father dwelt at Malmesburg a town hard by Wittenberg in Saxony
in high Dutchland, with whom Wagner being acquainted had obtained
him of his father to serve him, and he to be taught of Wagner), him
he caused to go to divers scholars of his acquaintance, to sup with
him at his departure, who being invited to this hated farewell, came
speedily, where they had a banquet and other courtesies which in such
a time both custom and laws of their fellowship do prescribe: In the
supper time the scholars moved many questions, and amongst the rest,
one desired the Pursuivant to describe unto them his Lord and master,
for they heard say that the Duke Alphonsus was a marvellous qualified
Gentleman: The Pursuivant not willing to refuse their request told them
that seeing their demand proceeded of a common good zeal, he could
not but wrongfully refuse to satisfy: notwithstanding the truth might
be better known of another than of him, when duty bids to be partial,
if any defect might breed partiality, but so much as I will tell you,
the enemy will not disdain to affirm: And there he told them the very
stature, proportion, and particular lineaments, concluding that he
shewed the uprightness of his mind by the proportion of his body, and
keeping in his outward shape, the virtue which philosophers would have
kept in the mind. There he told them the feature of his countenance,
the colour of his hair, eyes, face, cheeks, etc. He told them his
stature, favour, and strength, which was such, that with pure cleanness
of his force, he hath foiled a gentleman in wrestling, who beside
whiteness of body, was very firm without affection, not as some do
which in performing anything will with such a ridiculous sourness act
it, as if the force of the body must be personated upon the Theatre of
his face: He declared unto them that the gifts of his mind were such as
then he could not for the number reckon up, but even as occasion should
serve might meet with them, being all such as were more ready to be
admired than imitated, as if all virtues were gathered in him together,
magnanimity, magnificence, affability, modesty, etc., briefly (he
said) there were in him all those Graces, which adorn the subject with
the title of Virtuous. He likewise recounted unto them his studies,
unto which he accommodated himself at vacant hours, were partly the
Poetry. A Poem of his he said he had by chance gotten (and by greater
chance had it there at that instant) which he had made in praise of
his excellent Lady when he was but of young years, his Father living,
I dare say he would not for ten thousand florins have it seen, being
such a one as on a dreaming passion he had let fall from his pen, and
of many the most abject, but such as this is deserves commendations,
because a Prince made it, but if you saw his real devices, you would
then say they were Prince-like. And then he read it, which I was loath,
my good friends, either to translate or translated to present it here,
for that it was not worthy your censure, considering the nice buildings
of Sonnets nowadays, but according to Ariosto’s vein you shall find it
very conformable, as also for that I knew that if I should have left it
out, it would have been more wished for than now admired. Yet for that
I prefer your well-known good wills afore any vain fear, take this with
the rest, if they be any with such favour, as if I were by you at the
reading.
_A mio solemente amandona
Madonna: Donna non parelia._
_L’Angelico sembiante e quel bel volte,
Fal’odio, el’ira va in oblivione,
Ch’a l’_ etc.
Thus have I harshly Englished them verbally.