Solomon's Secret Arts (75 page)

88.
Heydon,
ELHAVAREVNA
, p. 59.

89.
Heydon,
Wise-Man's Crown
, Dedication.

90.
Heydon,
Theomagia
, p. 314, B.L. 8632.b.49.

91.
“The First Journal of J. Roche,” in Bruce Stirling Ingram, ed.,
Three Sea Journals of Stuart Times
(London, 1936), p. 75.

92.
Josten, ed.,
Elias Ashmole
, vol. 2, p. 318.

93.
The best account of his life remains T.W.W. Smart, “A Biographical Sketch of Samuel Jeake, Senior, of Rye,”
Sussex Archaeological Collections
, 13 (1861), pp. 57–79. A list of the elder Jeake's works is found in Rye Museum, Jeake Ms. 4/4. After his death in 1690, his son undertook the publication of ΛOΓIΣTIKHΛOΓIA
, or Arithmetick Surveighed and Reviewed
(London, 1696), and drew up a nativity of the author that was attached to the dedication. The publication of Jeake senior's other book,
Charters of the Cinque Ports, Two Ancient Towns, and their Members
(Lonodn, 1728), was supervised by his grandson, Samuel Jeake III.

94.
Rye Museum, Selmes Ms. 16, sermon of 16 July 1665. Under the Five-Mile Act of that year, Jeake had to remove his congregation to a village near Rye.

95.
Michael Hunter, Giles Mandelbrote, Richard Ovenden and Michael Smith, eds,
A Radical's Books: The Library Catalogue of Samuel Jeake of Rye, 1623–90
(Cambridge and Woodbridge, 1999), which is based on Rye Museum, Jeake Ms. 4/1.

96.
ESRO, FRE 4636, 4638, Blagrave to Jeake, 4 and 18 Oct. 1672. Blagrave refers in these letters, not to astrological works, but to a copy of the sermons of the Independent minister Matthew Meade, probably EN OΛIΓΩ XPIZTIANOΣ
: The Almost Christian Discovered: or, The False Professor, Tryed and Cast
(London, 1671).

97.
Michael Hunter and Annabel Gregory, eds,
An Astrological Diary of the Seventeenth Century: Samuel Jeake of Rye, 1652–1699
(Oxford, 1988), p. 87.

98.
Rye Museum, Selmes Ms. 25, a notebook of 1666 entitled “Miscelanea.”

99.
Hunter and Gregory, eds,
Astrological Diary
, p. 117.

100.
Ibid.
, p. 92.

101.
Rye Museum, Selmes Ms. 32. Most of the individuals whose nativities appear in this folio volume were religious Dissenters, and it may be wondered whether Jeake was searching for a common thread in their charts that would allow him some insight into the duration of their sufferings.

102.
Rye Museum, Selmes Ms. 34, and Hunter and Gregory, eds,
Astrological Diary
, p. 106.

103.
Accounts of Rye in the Exclusion Crisis can be found in Paul Halliwell,
Dismembering the Body Politic: Partisan Politics in England's Towns, 1650–1730
(Cambridge, 1998), pp. 132–5, 268–76; Paul Monod,
The Murder of Mr. Grebell: Madness and Civility in an English Town
(New Haven, Conn., 2003), ch. 2.

104.
Hunter and Gregory, eds,
Astrological Diary
, pp. 143–5.

105.
Ibid.
, pp. 98, 132, 153–4, 193, 259.

106.
Samuel Jeake, junior, “Astrological Experiments Exemplified. In a Complete Systeme of Solar Revolutional Directions: Attended On by their Respectively Proporticable [
sic
] Effects. During the Space of One Whole Year,” Clark Library, Los Angeles, Ms. J43M3/A859, pp. 1–2.

107.
Ibid.
, pp. 7, 15–19.

108.
Ibid.
, pp. 3–4.

109.
Ibid.
, pp. 90–147.

110.
Hunter and Gregory, eds,
Astrological Diary
, pp. 206–8.

111.
Ibid.
, pp. 47–8, 51; Hunter, “Science and Astrology,” p. 251.

Chapter Three: The Occult Contested

1.
Samuel Butler,
Hudibras
, ed. John Wilders (Oxford, 1967), first part, canto I, pp. 16–17, ll. 519–40; see also second part, canto III, pp. 168–81, ll. 575–1002, for the debate between Hudibras and Sidrophel.

2.
[William Cooper, ed.], “To the Reader,”
Collectanea Chymica: A Collection of Ten Several Treatises in Chymistry Concerning the Liquor Alkahest, the Mercury of Philosophers, and Other Curiosities Worthy the Perusal
(London, 1684), p. [i].

3.
Compare R.F. Jones,
Ancients and Moderns: A Study of the Rise of the Scientific Movement in Seventeenth Century England
(2nd ed., Saint Louis, Mo., 1961), with Charles Webster,
From Paracelsus to Newton: Magic and the Making of Modern Science
(Cambridge, 1982). The idea of progress towards modernity, however, remains central to the concept of a seventeenth-century scientific revolution, which is championed by I. Bernard Cohen in
The Newtonian Revolution
(Cambridge, 1985).

4.
For this subject, see Jerome Friedman,
The Battle of the Frogs and Fairford's Flies: Miracles and the Pulp Press during the English Revolution
(New York, 1993), and William E. Burns,
An Age of Wonders: Prodigies, Politics and Providence in England 1657–1727
(Manchester, 2002).

5.
[Thomas Totney alias Tany],
TheaurauJohn his Aurora in Translogorum in Salem Gloria. Or, The Discussive of the Law and the Gospel betwixt the Jew and the Gentile in Salem Resurrectionem
(London, 1651), preface.

6.
Ariel Hessayon,
“Gold Tried in the Fire:” The Prophet ThoreauJohn Tany and the English Revolution
(Aldershot, Hants, and Burlington, Vt., 2007); also Hessayon's biography of Tany in
ODNB
.

7.
John Pordage,
Innocencie Appearing, through the Dark Mists of Pretended Guilt. Or, A Full and True Narration of the Unjust and Illegal Proceedings of the Commissioners of Berks (for Ejecting Scandalous and Insufficient Ministers) against John Pordage of Bradfield in the Same County
(London, 1655), pp. 66–71, for testimony concerning spirits; C.H. Josten, ed.,
Elias Ashmole (1617–1692)
(5 vols, Oxford, 1966), vol. 2, pp. 518, 522, 554, 667–8; Christopher Hill,
The Experience of Defeat: Milton and Some Contemporaries
(New York, 1984), pp. 220–42. Two volumes of Pordage's papers are in Bodl. Lib., Ms. Rawlinson A.404–5.

8.
J.P. [John Pordage],
Theologia Mystica, or, The Mystic Divinitie of the Aeternal Invisibles
(London, 1683), pp. 65, 98.

9.
S.P. [Samuel Pordage],
Mundorum Explicatio, or, The Explanation of an Hieroglyphical Figure: Wherein Are Couched the Mysteries of the External, Internal and Eternal Worlds, Shewing the True Progress of a Soul from the Court of Babylon to the City of Jerusalem; from the Adamical Fallen State to the Regenerate and Angelical
(London, 1661), p. 35.

10.
Ibid.
, p. 181.

11.
For her life and writings, see Serge Hutin,
Les Disciples Anglais de Jacob Boehme au XVIIe et XVIIIe Siècles
(Paris, 1960), ch. 4; D.P. Walker,
The Decline of Hell: Seventeenth-Century Discussions of Eternal Torment
(London, 1964), ch. 13; B.J. Gibbons,
Gender in Mystical and Occult Thought: Behmenism and its Development in England
(Cambridge, 1996), ch. 7; Paula McDowell,
The Women of Grub Street: Press, Politics and Gender in the London Literary Marketplace, 1678–1730
(Cambridge, 1998), pp. 168–79; Paula McDowell, “Enlightenment Enthusiasms and the Spectacular Failure of the Philadelphian Society,”
Eighteenth-Century Studies
, 35, 4 (2002), pp. 515–33; Julie Hirst,
Jane Leade: Biography of a Seventeenth-Century Mystic
(Aldershot, Hants, and Burlington, Vt., 2005); Sarah Apetrei,
Women, Feminism and Religion in Early Enlightenment England
(Cambridge, 2010), pp. 187–98.

12.
Jane Lead,
The Revelation of Revelations Particularly as an Essay Towards the Unsealing, Opening and Discovering the Seven Seals, the Seven Thunders, and the New-Jerusalem State
(London, 1683), pp. 38, 40, 51. Lead's first published work,
The Heavenly Cloud Now Breaking
(London, 1681), is a more conventional statement of Behmenist spirituality.

13.
Some Memoirs of the Life of Mr. Thomas Tryon, Late of London, Merchant: Written by Himself
(London, 1725), pp. 26–7; Tryon's biography in
ODNB
; Gibbons,
Gender in Mystical and Occult Thought
, pp. 115–16; Keith Thomas,
Man and the Natural World: A History of the Modern Sensibility
(New York, 1983), pp. 291–2.

14.
Thomas Tryon,
A Treatise of Dreams and Visions
(London, 1689); Thomas Tryon,
Pythagoras his Mystick Philosophy Reviv'd; or, The Mystery of Dreams Unfolded
(London, 1691).

15.
“Philotheus Phileologus” [Thomas Tryon],
Friendly Advice to the Gentlemen-Planters of the East and West Indies
(London, 1684).

16.
Thomas Hobbes,
Leviathan
, ed. Richard Tuck (Cambridge, 1996), book 1, ch. 2, pp. 15, 18–19. The best treatment of Hobbes's views on the supernatural is in Ian Bostridge,
Witchcraft and its Transformations, c. 1650–c. 1750
(Oxford, 1997), ch. 2.

17.
Hobbes,
Leviathan
, book 3, ch. 37, p. 300.

18.
Ibid.
, book 3, ch. 37, p. 303.

19.
Ibid.
, book 4, ch. 45, p. 443.

20.
[John Wagstaffe],
The Question of Witchcraft Debated; or A Discourse against their Opinion That Affirm Witches
(London, 1669), p. 75. A second edition, with Wagstaffe's name on the title page, appeared in 1671. The pamphlet was reprinted at least twice in the early eighteenth century. See also Michael Hunter, “The Witchcraft Controversy and the Nature of Free-Thought in Restoration England: John Wagstaffe's
The Question of Witchcraft Debated
(1669),” in his
Science and the Shape of Orthodoxy: Intellectual Change in Late Seventeenth-Century Britain
(Woodbridge, Suffolk, 1995), pp. 286–307.

21.
Anthony Grafton, “Protestant versus Prophet: Isaac Casaubon on Hermes Trismegistus,” in
Defenders of the Text: The Traditions of Scholarship in an Age of Science, 1450–1800
(Cambridge, Mass., 1991), pp. 145–61. See also Anthony Grafton, Joanna Weinberg and Alastair Hamilton,
“I Have Always Loved the Holy Tongue”: Isaac Casaubon, the Jews and a Forgotten Chapter in Renaissance Scholarship
(Cambridge, Mass., 2011).

22.
Meric Casaubon,
A True and Faithfull Relation of What Passed for Many Yeers between Dr. John Dee (a Mathematician of Great Fame in Q. Eliz. and King James their Reignes) and Some Spirits
(London, 1659), Preface, sigs E
₄
–E
₄
v; also Bostridge,
Witchcraft and its Transformations
, pp. 56–65. Mentioned by various early Church Fathers, the Book of Enoch was supposedly written by Adam's son, who had “walked with God” and knew the language of angels.

23.
Meric Casaubon,
Of Credulity and Incredulity; In Things Divine and Spiritual
(London, 1670), pp. 15–17.

24.
Ibid.
, pp. 171–91.

25.
John Webster,
Academiarum Examen: or, The Examination of Academies
(London, 1653), pp. 51, 106–7. The pamphlets are reprinted in Allen Debus, ed.,
Science and Education in the Seventeenth Century: The Webster-Ward Debate
(New York, 1970).

26.
John Webster,
Metallographia: or, An History of Metals
(London, 1671), pp. 7, 33–5.

27.
Ibid.
, pp. 11–15.

28.
John Webster,
The Displaying of Supposed Witchcraft
(London, 1677), p. 7.

29.
Ibid.
, p. 266.

30.
Ibid.
, chs 16–17.

31.
The first of Glanvill's witchcraft collections was
A Philosophical Endeavour towards the Defense of the Being of Witches and Apparitions
(1666), which was reissued, with additional material, in two subsequent editions. Material from this work later appeared in
Saducismus Triumphatus
. For a discussion of Glanvill's works, see Bostridge,
Witchcraft and its Transformations
, pp. 73–7; Ferris Greenslet,
Joseph Glanvill: A Study of English Thought and Letters of the Seventeenth Century
(New York, 1900), ch. 6; Jackson I. Cope,
Joseph Glanvill, Anglican Apologist
(St. Louis, 1956), ch. 4.

32.
In a fascinating article, Michael Hunter has shown that, in his various accounts of the Tedworth drummer story, Glanvill changed his tone from ironic humour to moral seriousness in order to strengthen his message: “New Light on ‘the Drummer of Tedworth’: Conflicting Narratives of Witchcraft in Restoration England,”
Historical Research
, 78, 201 (2005), pp. 312–53.

33.
Joseph Glanvill,
Saducismus Triumphatus: or, Full and Plain Evidence Concerning Witches and Apparitions
(London, 1681), p. 40.

34.
Ibid.
, pp. 43, 45.

35.
[Henry More], “The Easie, True, and Genuine Notion and Consistent Explication Of the Nature of a Spirit,” in Glanvill,
Saducismus Triumphatus
, p. 174. A Latin version of this essay had previously appeared in More's
Enchiridion Metaphysicum
(London, 1671).

36.
Hartlib Papers, 18/1/9A.

37.
[Henry More], “Dr. H.M. his Letter with the Postscript to Mr. J.G.,” in Glanvill,
Saducismus Triumphatus
, pp. 13–14. For a different and more sympathetic view of More's position, see Allison Coudert, “Henry More and Witchcraft,” in Sarah Hutton, ed.,
Henry More (1614–1687): Tercentenary Essays
(Dordrecht, 1990), pp. 115–36.

38.
Marjorie Hope Nicolson and Sarah Hutton, eds,
The Conway Letters: The Correspondence of Anne, Viscountess Conway, Henry More, and their Friends, 1642–1684
(Oxford, 1992), p. 294.

39.
Margaret Cavendish, duchess of Newcastle,
Philosophical Letters: or, Modest Reflections, upon Some Opinions in Natural Philosophy
(London, 1664), pp. 298–303; for fairies, see p. 227. Cavendish's response to Glanvill is discussed in Jacqueline Broad, “Margaret Cavendish and Joseph Glanvill: Science, Religion and Witchcraft,”
Studies in History and Philosophy of Science
, 38, 3 (2007), pp. 493–505.