{"collection":"scripture-revelation","full_text_available":true,"graph_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/gutenberg_60766/graph","html_url":"https://unchartedknowledge.5gfusion.net/v2/page/gutenberg_60766","id":"gutenberg_60766","license":"Public Domain (US)","rights_basis":"gutenberg_metadata_copyright_false","source":"gutenberg","source_url":"https://www.gutenberg.org/ebooks/60766","summary":null,"tags":["Category: History - Early Modern (c. 1450-1750)","Category: Philosophy & Ethics","Category: Religion/Spirituality","Demonology -- Early works to 1800","Magic -- Early works to 1800","Witchcraft -- Early works to 1800"],"text":"[Illustration]\n\n\n\n\n THE DISCOVERIE\n OF\n WITCHCRAFT\n\n\n BY\n REGINALD SCOT, ESQUIRE\n\n BEING A REPRINT OF THE FIRST EDITION\n PUBLISHED IN 1584\n\n \u25baEdited\u25c4\n _WITH EXPLANATORY NOTES, GLOSSARY, AND INTRODUCTION_\n BY\n BRINSLEY NICHOLSON, M.D.\n DEPUTY INSPECTOR GENERAL\n\n [Illustration]\n\n LONDON\n ELLIOT STOCK, 62 PATERNOSTER ROW, E.C.\n \u2014\u2014\u2014\u2014\n 1886\n\n\n _This edition of_ SCOT\u2019S DISCOVERIE _consists\n of 250 copies only.\u2014E. S._\n\n\n\n\n DR. NICHOLSON\u2019S SUBSCRIBERS.\n\n \u2014\u2014\u2014\u2014\n\n THE ROYAL LIBRARY, WINDSOR CASTLE.\n W. ALDIS WRIGHT, LL.D., Cambridge.\n FABYAN AMERY, Esq., Ashburton.\n J. E. BAILEY, Esq., Stratford, Manchester.\n W. W. BAYNES, Esq., London.\n ERNEST BLACKER, Esq., Midsomer Norton.\n D. BRODIE, Esq., Canterbury.\n A. H. BULLEN, Esq., West Hampstead.\n Miss BURSILL, London.\n J. PATTERSON CASSELLS, M.D., Glasgow.\n Prof. CHRYSTAL, Edinburgh.\n Sir ANDREW CLARK, Bart., M.D., LL.D., etc., London.\n The Lord Chief Justice COLERIDGE, London.\n C. W. SHIRLEY DEAKIN, Esq., Allahabad.\n K. DEIGHTON, Esq., Agra.\n EDW. DENHAM, Esq., New Bedford, U.S.A.\n The Right Hon. the EARL OF DERBY, Knowsley Hall.\n The DUKE OF DEVONSHIRE, Devonshire House.\n R. DILL, M.D., Brighton.\n Dr. J. MATTHEWS DUNCAN, A.M., F.R.S., etc., London.\n Mrs. D. P. EVANS, Clifton, Bristol.\n P. F. SPARKE EVANS, Esq., Clifton, Bristol.\n Prof. JOHN FERGUSON, Glasgow.\n ALEX. FORSYTH, M.D., Greenwich.\n FRANCIS F. FOX, J.P., Chipping Sodbury, Bristol.\n Prof. T. R. FRASER, M.D., Edinburgh.\n H. H. FURNESS, Esq., Philadelphia, U.S.A.\n JAMES GAIRDNER, Esq., London.\n Prof. W. T. GAIRDNER, M.D., LL.D., Glasgow.\n EDM. GOLDSMID, F.S.A. (Scot.), Edinburgh.\n The Rev. A. B. GROSART, D.D., LL.D., Blackburn.\n C. O. HALLIWELL-PHILLIPPS, Esq., F.R.S., etc., Brighton.\n HENRY HUCKS GIBBS, Esq., London.\n The Rev. W. A. HARRISON, South Lambeth.\n W. A. HAMMOND, Esq., New York.\n C. M. INGLEBY, Esq., LL.D., Essex.\n Sir WM. JENNER, Bart., M.D., F.R.S., etc., London.\n W. OSCAR JENNINGS, M.D., Paris.\n DAV. A. KING, M.B., London.\n F. de M. LEATHES, Esq., London.\n LIBRARY, British Museum.\n \u2014\u2014\u2014\u2014 Exeter College, Oxford.\n \u2014\u2014\u2014\u2014 Harvard Coll., Cambridge, U.S.A.\n \u2014\u2014\u2014\u2014 Royal Institution, London.\n \u2014\u2014\u2014\u2014 Leeds.\n \u2014\u2014\u2014\u2014 McGill University, Montreal.\n \u2014\u2014\u2014\u2014 National, of Ireland.\n \u2014\u2014\u2014\u2014 Society of Antiquaries, Scotland.\n \u2014\u2014\u2014\u2014 St. Andrew\u2019s University, Aberdeen.\n \u2014\u2014\u2014\u2014 Free, Sydney.\n LOUIS LEISLER, Esq., Frankfort-on-the-Main.\n The MARQUIS OF LOTHIAN, Newbattle Abbey.\n DOVE MACCOLMAN, M.D., Argyleshire.\n Prof. DOUGLAS MACLAGAN, M.D., Edinburgh.\n J. D. MARWICK, Esq., LL.D., Glasgow.\n Prof. DAVID MASSON, Edinburgh.\n JOHN MORISON, Esq., Glasgow.\n Prof. H. MORLEY, LL.D., London.\n Sir JAS. PAGET, Bart., F.R.S., LL.D., etc., London.\n CORNELIUS PAYNE, Esq., Kemp Town, Brighton.\n Miss E. PHIPSON, London.\n THE EARL OF POWIS, Berkeley Square.\n The Right Hon. the EARL OF ROSEBERY, Dalmeney Castle.\n JOS. CARNE ROSS, M.D., Penzance.\n The Rev. E. E. BAYLEE SALISBURY, B.D., Horncastle.\n ALEX. STEWART, M.D., Pendleton, Manchester.\n W. G. STONE, Esq., Walditch, Bridport.\n LAWSON TAIT, F.R.C.S., Birmingham.\n SAMUEL TIMMINS, Esq., F.S.A., Arley, Coventry.\n D. HACK TUKE, M.D., LL.D., London.\n G. H. WHITE, Esq., Torquay.\n WALTER G. WHITTINGHAM, Esq., London.\n W. WILSON, Esq., Berwick-on-Tweed.\n A. J. YOUNG, Esq., Edinburgh.\n\n\n\n\n DEDICATION.\n\n \u2014\u2014\u2014\u2014\n\n \u25baTo the Memory\u25c4\n OF\n H.R.H. PRINCE LEOPOLD, DUKE OF ALBANY,\n UNTIMELY TAKEN FROM US,\n THIS WORK OF AN ELIZABETHAN ENGLISHMAN,\n AND OF A KINDRED SPIRIT,\n WHOSE HONESTY, INTELLIGENCE, AND COMPASSION\n FOUGHT AGAINST THE CRUEL SUPERSTITION\n AND IGNORANCE OF HIS AGE,\n IS,\n BY ROYAL PERMISSION AND WITH REGRETFUL ESTEEM,\n DEDICATED BY\n THE EDITOR.\n\n\n\n\n PREFACE.\n\n \u2014\u2014\u2014\u2014\n\nThis reprint is not a facsimile of the edition of 1584, for that was in\nblack letter, and its page smaller and of quarto size. Being also for\nmodern readers, and for use, the _i_ of the original has become, where\nnecessary, the _j_ of the second edition; the _u_ and _v_ have been\naltered according to modern usage, that is, generally interchanged;\nwhile the short _s_ replaces the _\u017f_. Such modernisations render it\nmore readable by the historical and philosophical student, by the\nman of science, and by the psychological physician, willing to learn\nall that may instruct himself and benefit others. Neither would this\nreprint have been undertaken, unless the work itself had appeared to\nmy friend and fellow-student, W. T. Gairdner, M.D., LL.D., Professor\nof Medicine in the University of Glasgow,\u2014and led by him\u2014to myself and\nothers, worthy on the above-mentioned grounds, of being reproduced, and\nas being both in matter and style a valuable English classic.\n\nWhile, however, it is not a facsimile, yet, excepting such variations\nas are above noticed, and allowing for the few and trifling errors from\nwhich no copy can expect to be free, not even a photographic one, as\nexperts in these matters well know, this will, I believe, be found a\ncorrect reprint. Every proof has been thrice, and sometimes oftener,\nread over with the original by myself, and these efforts have been\nwell supplemented by the intelligence and care of its printers. Even\nthe word-errors of the original, where not in its list of errata, have\nbeen retained, though the true or conjectural readings have been given\nin the margin, or in two or three instances in the Notings at the end.\nExcept also in two instances, where for necessity\u2019s sake alterations\nhave been introduced within []s, and the original given in the margin,\nthe old punctuation has been retained, it being, as a rule, very good,\nwhile any slight slips are readily observed, and do not affect the\nsense. For such other differences as are due to the black letter, and\nfor others like these, I would refer the print-studying reader to the\nIntroduction.\n\nIn the biographical portion of this Introduction, besides a supposition\nor two of my own, which from his writings seem to me highly probable,\nthere have been given notices of his pedigree, age, and marriages,\nmatters hitherto unknown or misstated, and for which I would at once\nrecord my indebtedness to Edmund Ward Oliver, Esq. This gentleman\nhaving taken an interest in investigating these questions, and being a\nperfect stranger to me, wrote and offered the results of his inquiries\nso soon as he had learnt that I was engaged with this reprint, and has\nsince most obligingly answered the various questions that I have had\noccasion to put to him. A copy of Scot\u2019s Will has been also for the\nfirst time published, and some Notes and a Glossary added. Were I to\nhave imitated the learned editors of former days, I should have added,\nnot some, but exhaustive notes on every point, gathered from every\nknown and unknown source; but I have confined myself to explanation, or\nto making a few remarks on the text, giving also the author\u2019s agreement\nwith, or obligations to Wier, so far as I knew them, and Shakespeare\u2019s\nand Middleton\u2019s obligations to himself; my reason for not entering into\ngreater details being that I am no student of the pseudo-science of\nwitchcraft, but a student only of what is useful, and true, and good.\n\nIt would be unseemly, especially after mentioning Mr. Oliver\u2019s name,\nwere I to close this without acknowledging the kind assistance of\nmy well-known friend, James Gairdner, Esq., of the Public Record\nOffice; of my Shakespearian friends, W. Aldis Wright, LL.D., and P.\nA. Daniel, Esq.; of that given me by the Very Reverend Father W. H.\nEyre, lately Superior of Stonyhurst; by Mrs. Amelia Green; as also by\nProf. W. W. Skeat, and Dr. J. A. H. Murray, in my Glossary; though all\nwere, and personally are, strangers; as are Miss Kath. P. Woolrych,\nOare Vicarage, Kent, and Miss Ayscough, of Brabourne Vicarage; and\nespecially that given me by my other Shakespearian friends, the Rev.\nW. H. Harrison, of St. Anne\u2019s, South Lambeth, and W. G. Stone, Esq.\nMy best thanks are also due to Mr. J. J. Jervis for the use, for the\nprinter, of a partially incomplete copy of the first edition; to the\nUniversity of Glasgow for the loan, for my own use, for the greater\npart of a year, of another copy of this first edition; and for the\nuse for the same period of a copy of the third edition to my Alma\nMater of Edinburgh, endeared to me by the teachings, remembrances, and\nkindnesses of Sir William Hamilton, Allan Thomson, Christison, Traill,\nJamieson, that most sagacious of surgeons and teachers, Syme, and the\never-to-be-revered physician and man, W. Pulteney Alison.\n\n BR. NICHOLSON.\n\n \u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\n\n\n ERRATA.\n\n _The pagings, as usual, are those of the first edition._\n\n P. 20, heading, ch. ii, \u201c_inquistors_\u201d, read \u201c_inquisitors_\u201d.\n P. 92, l. 5, 6, \u201cUlyffes\u201d (bis), read \u201cUlysses\u201d.\n P. 169, l. 9, \u201cobsevation\u201d, read \u201cobservation\u201d.\n P. 192, l. 3, \u201c\u03b5\u03c3\u03b9\u03b1\u03bd\u201d, read \u201c\u03b5\u03c3\u03c4\u03b9\u03b1\u03bd\u201d.\n P. 334, l. 2, from end, \u201cthree,\u201d read \u201cthree;\u201d.\n P. 347, l. 6, from end, \u201cleft it\u201d, read \u201cleft in\u201d.\n P. 522, l. 6, from end, \u201c_Silyll\u00e6_\u201d, read \u201c_Sibyll\u00e6_\u201d.\n\n\n\n\n INTRODUCTION.\n\n \u2014\u2014\u2014\u2014\n\nExcept that they add the names of some who have opposed his views, or\nsome such trifling matters, all the writers of biographical notices\nof Scot have drawn their information from the account given of him in\nWood\u2019s _Athen\u00e6 Oxon._ Nor, indeed, until lately, unless original search\nhad been made, were other sources available. Hence I, in the first\nplace, give his words verbatim from the edition of 1691.\n\n \u201c_Reynolde Scot_, a younger Son of Sir _John Scot_ of\n _Scots-hall_, near to _Smeeth_ in _Kent_, by his Wife, Daughter\n of _Reynolde Pimp_ of Pimps-court Knight, was born in that\n County, and at about 17 years of age was sent to _Oxon_,\n particularly, as it seems, to _Hart_ hall, where several of\n his Country-men and name studied in the latter end of K. _Hen.\n 8._ and in the Reign of _Ed. 6. &c._ Afterwards he retired to\n his native Country without the honour of a degree, and settled\n at _Smeeth_, where he found great incouragement in his studies\n from his kinsman Sir _Thos. Scot_. About which time taking to\n him a Wife, he gave himself up solely to solid reading, to\n the perusing of obscure authors that had by the generality of\n Scholars been neglected, and at times of leisure to husbandry\n and gardening, as it may partly appear from these books\n following.\n\n \u201cA perfect platform of a Hop-garden, and necessary instructions\n for the making and maintenance thereof, with notes and rules\n for reformation of all abuses, &c. _Lond._ 1576. qu. the 2.\n edit. as it seems.\n\n \u201cThe discovery of Witchcraft; wherein the leud dealing of\n Witches, and Witchmongers is notably detected, the knavery of\n Conjurers, the impiety of Inchantors, the folly of Southsayers,\n &c. With many other things are opened, which have long been\n hidden, howbeit very necessary to be known. _Lond._ 1584. qu.\n in 16 books.\n\n \u201cDiscourse upon Devils and Spirits.\u2014In this, and the former,\n both printed together, it plainly appears that the author was\n very well versed in many choice books, and that his search into\n them was so profound, that nothing slip\u2019d his Pen that might\n make for his purpose. Further also in the said _Discovery_ and\n _Discourse_, though he holds that Witches are not such that\n were in his time and before, commonly executed for Witches; or\n that Witches were, or are not; yet they, which were written\n for the instruction of all Judges and Justices of that age,\n (being the first of that nature that were published in the\n Mother tongue,) did for a time make great impressions in the\n Magistracy and Clergy, tho afterwards condemned by _James_\n King of _Scots_ (the same who succeeded Qu. _Elizabeth_ in the\n Monarchy of _England_) in his Preface to _D\u00e6monology_, printed\n under his Name at _Edinburgh_ in 1597. qu. and by several\n others since, among whom was _Rich. Bernard_ of _Batcomb_,\n in his Epist. Ded. before his _Guide to Grand Jury-men_, &c.\n Lond. 1627. in oct. What else our author _Scot_ hath written,\n I cannot yet tell, nor anything else of him, only but that he\n dyed in _Sept._ or _Oct._ in fifteen hundred ninety and nine,\n and was buried among his Ancestors in the Church at _Smeeth_\n before-mentioned.\n\n \u201cIn the time of the said _Reynold Scot_ and before, have been\n conversant among the Muses in _Hart_ hall, the _Sackviles_\n of _Sussex_, the _Colepepers_ of _Kent_ and _Sussex_, the\n _Sedlies_ of _Kent_, and the _Scots_ before mentioned, with\n others of inferiour note of the said Counties.\u201d\n\n\n _Notes added in Bliss\u2019s Reprint._\n\n \u201c7. The learned author in his _Discovery_ is as vehement\n against Popery as against witchcraft, and quite indecent in his\n abuse of the saints of the Romish church.\u201d\u2014COLE. [His indecency\n being for the most part a narrative of, and obvious reflections\n on, their indecency. And this I say understanding the sense in\n which he uses the word.]\n\n \u201c8. See a full account of this curious book, as Mr. Oldys calls\n it, in his _British Librarian_, p. 213. All the copies of the\n first edit. 1584, that could be found were burnt by order of\n K. James I. an author on the other side of the question.\u201d\u2014Vid.\n _Hist. Dictionary_, sub voce \u201cScot\u201d.\n\n [\u201cREGINALDUS SCOTUS, _Anglus_, _tractatum de Incantamentis_\n scripsit, in quo plerasque traditiones de Magia Melancholi\u00e6, &\n morbis variis, aut artibus histrionicis adscribit.\u201d] \u201cHunc in\n Anglia publica auctoritate combustum, sibi autem nunquam fuisse\n visum refert Thomasius de crimine magi\u00e6 \u00a7 3.\u201d\u2014Vide [J. V.]\n Vogt., _Cat. Libr. rar._, p. 617 [1713].\n\n \u201cLiber in folio scriptus Anglica lingua a Reginaldo Scoto in\n quo plurima occurrunt contra magi\u00e6 existentiam argumenta. Est\n ille etiam in Belgicam linguam conversus: sed plenior editio\n est ultima Anglica.\u201d\u2014_Morhof._, ii, 459.\n\n [Then a short note on the three editions.]\n\nIn 1874 there were privately printed, _Memorials of the Scot Family_,\nby Jas. Renat Scott, Esq., and from them I extract the following tables:\n\n Rich. Scott==Mary Whetenhall.\n |\n +---------+-------------+------------+-------------------+-+\n | | | | |\n Reginald Richard _ancestor of the Edward==May, d. of [2 d.]\n author. Scotts of Shrewsbury | John Warren.\n and elsewhere._ |\n +----------------------------------------+\n |\n _\u00c0 quo_ the Scotts of Glemsford Suffolk _and afterwards of\n Ohio and Massachusetts in America_.\n\n Reg. Scott, b. 1541,==Alice Cobbe, d. of Th. Cobbe of Cobbes\n mar. 11 Oct. 1568, | Place, Aldington, Kent.\n died Oct. 1599. |\n +---------+-----+\n | |\n Collyar==Marie. Elizabeth==Sackville Turnor of Tablehurst,\n Sussex.\n\nBut as the first part of the ancestry given in this book is not\nsupported by anything beyond possibility and legend, so this latter\nportion is incorrect in various particulars. Instead, however, of\ntaking each inaccuracy item by item, it will be simpler to give a\nconsecutive account of such facts as to his ancestry, and as to\nReginald Scott himself, as can be proved by documentary evidence or\nrendered probable by deductions therefrom.\n\nJohn Philipot, Rouge Dragon and Somerset Herald, who died in 1645,\nset forth the pleasant and picturesque, but slightly supported origin\nof the family. I say pleasant, because the Scotts in the times of\nElizabeth, James, and Charles, were a family of large possessions,\nwealth, and influence, influence so great that it is said that\nElizabeth refused the request made by Lord Buckhurst, or the Earl of\nLeicester, that Sir Thomas Scott should be ennobled, saying that he\nhad already more influence in Kent than she had. She seems also to\nhave had from this, or from some other reason, a personal dislike to\nthem, for in her Progress in 1573, she having passed three days at\nhis father-in-law\u2019s, Sir John Baker, of Sissinghurst Castle, declined\nto visit Scotts-hall, saying she wished to proceed to her own house,\nthough on her way thither she had to pass Sir Thomas\u2019s gates. In his\n_Villare Cantianum_, p. 313, Philipot has these words: \u201c_Scotts-hall_,\nwhich is now and hath been for divers Descents the Inheritance of\neminent Gentlemen of that Sirname, whom I dare aver upon probable\nGrounds were originally called _Balioll_. _William Balioll_, second\nbrother to _Alexander de Balioll_, frequently writ his Name _William\nde Balioll le Scot_, and it is probable, that upon the Tragedy of\n_John_, Earl of _Atholl_, who was made prisoner by _Edward_ the first,\nand barbarously executed, in the year 1307. (whilst he endeavoured\nmore nobly than successfully to defend the gasping Liberty of Scotland\nagainst the Eruption of that Prince;) this Family to decline the Fury\nof that Monarch, who was a man of violent passions, altered the name\nof _Balioll_ to that of their Extraction and Country, and assumed for\nthe future the Name of _Scot_. That the Sirname of this Family was\noriginally _Balioll_, I farther upon these Reasons assert. First, the\nancient Arms of Balioll Colledge in Oxford, which was founded by _John\nBalioll_, and dedicated to St. Katharine was a Katherin-Wheele, being\nstill part of the paternal Coat of this Family. Secondly, _David de\nStrabogie_, who was Son and Heir to the unfortunate Earl above-said,\nastonished with an Example of so much Terror, altered his name from\n_Balioll_ to Strabogie, which was a Signory which accrued to him the\nRight of his Wife, who was Daughter and Heir to _John Comin_, Earl of\nBadzenoth and Strabogie, and by this Name King _Edward_ the second,\nomitting that of _Balioll_ restored _Chilham-castle_ to him for Life,\nin the fifteenth year of his reign. Thirdly, the Earls of _Buccleugh_,\nand the Barons of Burley in Scotland, who derive themselves originally\nfrom _Balioll_, are known at this instant by no other Sirname, but\nScot, and bear with some inconsiderable Difference, those very Arms\nwhich are at present the paternal Coat of the Family of _Scots-hall_.\u201d\n\nThis tradition excluded, we find that Sir William Scot of Braberne, now\nBrabourne, in Kent, is the first of whom we have historical mention.\nHe was knighted in 1336, when the Black Prince was created Duke of\nCornwall, and died in 1350: a brass to his memory, being in Weever\u2019s\ntime (1631), the first of the memorials of the Scot family in Brabourne\nchurch. According to Philipot, this Sir William was the same with Sir\nWilliam Scot, then Chief Justice of England; but if Mr. Foss be right\nin stating that this latter died in 1346, the year of the Black Death,\nthis view cannot be upheld.\n\nAnother Sir William, apparently a grandson of the above, acquired\nthrough his mother the manor of Combe in Brabourne, and through his\nfirst wife and her relations\u2014modes of increase in which the family seem\nto have been fortunate\u2014that of Orlestone, as well as other places;\nand in 1420 he built Scotshall, in the manor of Hall in Smeeth, and\nwas in 1428 sheriff of the county, and in 1430 knight of the shire in\nparliament. He died 1433. Scotshall, from time to time enlarged or\nrebuilt, and especially so by Sir Edward Scot, in the reign of Charles\nI, became the family seat for twelve generations. Evelyn, under date\nAugust 2, 1663, records his visit to it (soon after the young knight\u2019s\nmarriage), and calls it \u201ca right noble seate, uniformely built, with\na handsome gallery. It stands in a park well stor\u2019d, the land fat and\ngood. We were exceedingly feasted by the young knight, and in his\npretty chapell heard an excellent sermon by his chaplaine.\u201d It was\nsold, with the remaining possessions of the family, at the close of the\nlast century, and destroyed in 1808. Some undulations in a field on the\nnorth side of the road from Ashford to Hythe, about half a mile to the\neast of Smeeth church, alone mark its site.\n\nThe son of this second Sir William, named Sir John, being connected\nwith the Woodvilles, and therefore with the wife of Edward IV, and\nbeing a staunch Yorkist, and apparently a man of intelligence, was\nemployed in special embassies to Charles, Duke of Burgundy, especially\nin 1467, when he went to treat of the marriage of the king\u2019s sister\nwith the duke. He had also various other and more substantial favours\nconferred upon him from time to time, from 1461 onwards, including that\nof Chilham Castle for life, as somewhat oddly, and I think wrongly,\nnoted in the extract from Philipot. He died in 1485, and probably\nintestate, as no will is recorded.\n\nTo him succeeded his son, the third Sir William in this account, and\nhe dying in 1524, was succeeded by his son, a second Sir John. This\nlast, by his marriage with Anne, daughter of Reginald Pympe, had three\nsons, and died on the 7th October 1533. The eldest, William, followed\nhis father on the 5th June 1536, and leaving no offspring, his next\nbrother, Sir Reginald, took his place. Of the third brother, Richard,\nthe father of our Reginald, I shall speak presently. Meanwhile,\nreturning to the main line, I would say that Sir Reginald, dying on\nthe 16th October 1554, was succeeded by his son, Sir Thomas, the\n\u201ccousin\u201d to whom Reginald was much indebted, and one of the four to\nwhom he dedicated his _Witchcraft_. He was, in his day, a man of note,\nintelligence, and action. Finding his estate in debt, he yet kept one\nhundred at his table, was most hospitable, and died owing nothing,\nthough, of course, to provide for the younger of his very numerous\nprogeny, various portions of his estate were by his will sold after\nhis death. He was deputy-lieutenant of his county, sheriff of Kent in\n1576, knight of the shire for the Parliaments of 13 and 28 Elizabeth,\nchief of the Kentish forces at Northbourne Downs, where they were\nassembled to repel any landing from the Armada; and it may be added,\nas showing his promptness, readiness, and decision, that 4,000 of\nthese were there, equipped for the field, the day after he received\nhis orders from the Privy Council. He was one of the Commissioners to\nreport on the advisability of improving the breed of horses in this\ncountry, and either before or after this, is said to have published a\nbook on the subject. He was a Commissioner for draining and improving\nRomney Marsh, and afterwards Superintendent of the improvements of\nDover harbour. Various letters to and from him in reference to Dover\nharbour, as well as to the Kentish forces, are to be found in the\nState Calendars. Having been the parent of seventeen children by his\nfirst wife, Emmeline Kempe, a relative by maternal descent, he died\non the 30th December 1594, and Ashford parish offered to pay the\nexpenses of his funeral if only they were allowed to bury him in their\nchurch. Most of these facts are noted in the following verses, which\nI give, chiefly because there are some probabilities that they were\nby Reginald. A copy of them seems to have been found among the family\npapers, in his handwriting. That he made some of the verse translations\ngiven in his _Witchcraft_ is extremely probable, from the want in these\ncases of marginal references to the translator\u2019s name; hence a second\nprobability. The verses themselves render it likely that they were\none of those memorial elegies then affixed \u03b5\u03c0\u03b9 \u03c4\u03b1\u03d5\u03bf\u03bd by affectionate\nfriends and relatives, and not what we now call an epitaph; and the\nthird verse clearly shows that they were written at least some little\ntime after Sir Thomas\u2019s decease, and therefore were not improbably\nwritten to be affixed to the handsome tomb erected over his remains.\nHence a third probability; but beyond the accumulated force of these we\ncannot go.\n\n _Epitaph on Sir Thomas Scott, as given in the \u201cMemorials of the Scott\n Family\u201d, and also in Pick\u2019s \u201cCollection of Curious Pieces in the\n World\u201d, vol. 3._\n\n Here lyes Sir Thomas Scott by name;\n Oh happie Kempe that bore him!\n Sir Raynold, with four knights of fame,\n Lyv\u2019d lyneally before him.\n\n His wieves were Baker, Heyman, Beere;\n His love to them unfayned.\n He lyved nyne and fiftie yeare,\n And seventeen soules he gayned.\n\n His first wief bore them every one;\n The world might not have myst her![*]\n She was a very paragon\n The Lady Buckherst\u2019s syster.\n\n His widow lyves in sober sort,\n No matron more discreeter;\n She still reteiynes a good report,\n And is a great housekeeper.\n\n He (being called to special place)\n Did what might best behove him.\n The Queen of England gave him grace,\n The King of Heav\u2019n did love him.\n\n His men and tenants wail\u2019d the daye,\n His Kinne and countrie[\u2020] cryed;\n Both young and old in Kent may saye,\n Woe worth the day he dyed.\n\n He made his porter shut his gate\n To sycophants and briebors,\n And ope it wide to great estates,\n And also to his neighbours.\n\n His House was rightly termed Hall\n Whose bred and beefe was redie;\n It was a very hospitall\n And refuge for the needie.\n\n From whence he never stept aside,\n In winter nor in summer;\n In Christmas time he did provide\n Good cheer for every comer.\n\n When any service shold be doun,\n He lyked not to lyngar;\n The rich would ride, the poor wold runn,\n If he held up his fingar.\n\n He kept tall men, he rydd great hors,\n He did write most finely;\n He used fewe words, but cold discours\n Both wysely and dyvinely.\n\n His lyving meane,[\u2021] his charges greate,\n His daughters well bestowed;\n Although that he were left in debt,\n In fine he nothing owed.\n\n But dyed in rich and happie state,\n Beloved of man and woman\n And (what is yeate much more than that)\n He was envied[\u00a7] of no man.\n\n In justice he did much excell,\n In law he never wrangled:\n He loved rellygion wondrous well,\n But he was not new-fangled.\n\n Let Romney Marsh and Dover saye;\n Ask Norborne camp at leyseur;\n If he were woont to make delaye\n To doe his countrie pleasure.\n\n But Ashford\u2019s proffer passeth all\u2014\n It was both rare and gentle;\n They would have pay\u2019d his funerall\n T\u2019 have toomb\u2019d him in their temple.\n\n[*] Though a paragon, she lived, he would say, a quiet, retired life,\nobedient and loving to her husband.\n\n[\u2020] \u201cCountrie\u201d, seems not unlikely to be used here, as in the\n_Discoverie_ not unfrequently, and twice in Wood\u2019s notice just given,\nand, as then, for county.\n\n[\u2021] \u201cMeane\u201d, that is, moderate, midway between the very rich and the\npoor.\n\n[\u00a7] \u201cEnvied\u201d, most probably in its then frequent sense of hated.\n\nBefore returning to Richard and Reginald, we may conclude this short\nnotice of their ancestors by mentioning the very probable circumstance\nthat the former were, by the female line, descendants of John Gower,\nthe poet, as explained in the following table:\n\n Sir John Pashell==Elizabeth, d. of Richard Wydeville, sister of Earl\n | Rivers, aunt of Edward IV\u2019s wife.\n +---------+\n |\n John Pashell,==1. Ludovic (Lowys), d. of Th. Gower, ob.\n ob. _circa_ 1472. | _circa_ 1458.\n +-------------+------------+\n | |\n William, Elizabeth, or Isabel,==Reg. Pympe.\n ob. _ante_ 1485, _s.p._ ob. _ante_ 1485. |\n +------------------------------------+\n |\n Anne = Sir John Scot, father of Richard Scot.\n\nThe Pashells, or Pashleys, were descended from Sir Edmund de Passelege,\na Baron of the Exchequer, who purchased a manor in Smeeth in 1319; he\ndied 1327. The family resided at Iden, Sussex; and the house there,\nand the manor in Smeeth, devolved on the Scots, Anne Pympe being\nher father\u2019s only child. It is true that John Gower, the poet, does\nnot mention any children in his extant will, but he was probably\nseventy-eight when he died; and, what is more to the purpose, his\npublished will was probably only his testament, the will or declaration\nof uses of the land being commonly at that time a separate instrument.\nTh. Gower, of Clapham, given above as the father of Lowys, was probably\nthe son or grandson of John Gower (see Sir Harris Nicolas in _The\nRetrosp. Rev._, 2 Ser., ii, 103-17). Also Gower the poet is known to\nhave had property in Southwark; and Th. Gower, of Clapham, refers in\nhis will (1458) to his tenement called The Falcon, in Southwark, near\nthe hospital; and in Manning and Bray\u2019s _Surrey_, iii, 623, there is\nnoticed a deed of conveyance dated 22nd November 1506, of part of the\nsite of St. Thomas\u2019s Hospital, in Southwark, made by John Scot, of\nIden, and Anne his wife, daughter and heir of John Pashley, who was\ncousin and heir of John Gower. It may be added as curious that Sir\nRobert Gower, who is believed to have been uncle to the poet, was\nburied in Brabourne church in 1349; his monument, now destroyed, being\nnoticed in Weever.\n\nOn p. 500, Scot speaks of \u201chis kinseman M. Deering\u201d, Edw. Dering the\ndivine, a writer on theological subjects and chaplain to her Majesty;\nbut in what way they were kin I have been unable to discover.[*]\n\n[*] My mother being a Dering, a daughter of the Thomas that was drowned\nin the West Indies, when trying to reach his vessel H.M.S. _Circe_,\ninduces me to add, through the courtesy of Sir Edw. C. Dering, that a\nportrait of this worthy is still to be seen at Surrenden Dering, and\nthat a family tradition has it, that preaching before her Majesty,\nhe had the boldness to tell her, \u201cthat she had no more controul over\nher passions than an untamed heifer.\u201d He was speedily unfrocked, and\nis said to have emigrated to America, where an Edw. Dering is at this\nmoment the head of that branch, and a large landowner in Maine.\n\nReturning now to Reginald\u2019s father, Richard, the youngest of the three\nsons of that Sir John who died in 1533, we find that he married Mary,\ndaughter of Geo. Whetenall, whose father was sheriff of Kent in 1527,\nand whose family had lived for three centuries at Hextall\u2019s Place,\nnear Maidstone. She survived her husband; and being remarried to Fulke\nOnslow, Clerk of the Parliaments, died before him, 8th October 1582,\nand was buried, as he afterwards was, in Hatfield church, Herts, where\na brass to their memory is fixed in the north wall of the chancel. Of\nRichard himself nothing more is known. He probably died young, and\ncertainly before December 1554, his death being mentioned in the will\nof his brother Sir Reginald, who died on the 16th of that month. In\nthis will, failing his own issue\u2014a lapse which did not occur\u2014he left\nhis real estate \u201cunto Rainolde Scotte, son and heire of my brother\nRichard Scotte, dec^{d}\u201d, and Rainolde\u2019s issue failing, it was devised\nto a more distant branch. Hence, contrary to the table given on page\n_xi_, from \u201cThe Memorials\u201d, \u201cRainolde\u201d was either the only son of\nRichard, or the only son then living. The same conclusion follows from\nthe Inquis. post mortem of Lady Wynifred Rainsfoord, taken the 20th\nMarch 1575/6, where Sir Thomas Scot and his brothers are said to be\nco-heirs with Reynold of the lands held by her in gavelkind, the sons\nhaving one moiety, and Reynold the other.\n\nThis Inquisition also gives Reynold\u2019s then age as thirty-eight or more,\nthe words \u201cet amplius\u201d being, as was, usually at least, done in these\ndocuments, attached to all the other ages mentioned. Hence he was born\nin or before 1538 (not in 1541), and as, according to Wood, he entered\nHart Hall, Oxford, when about seventeen, he entered it _circa_ 1555;\nthe intention that he should do so having been probably entertained\nby Sir Reginald, his uncle, who died 16th December 1554, and his\nexpenses borne by his cousin, Sir Thomas. I say probably, because we\nhave seen that, failing his own issue, he was named by Sir Reginald as\nthe next heir to the estate, and also because we know nothing of the\ncircumstances in which his widowed mother was left, nor as yet of the\ndate at which she was re-married to Onslow.\n\nOn the 11th of October he married Jane\u2014not, as stated in \u201cThe\nMemorials\u201d, Alice\u2014Cobbe, the daughter of an old yeoman family long\nresident at Cobbe\u2019s Place, in the adjoining parish of Aldington. The\nentry in the Registers of Brabourne is\u2014\n\n \u201cM[*] Reignold Scott and Jane Cobbe\n were maryed the xi^{th} of October 1658.\u201d\n\n[*] To this upper portion of the \u201cM\u201d is added a character which may\nmake it \u201cMr.\u201d or \u201cMarried\u201d; but I have not myself yet seen the entry.\n\nThe only issue of this marriage, the only issue (that at least\nsurvived) of both his marriages\u2014for the Maria in the table of \u201cThe\nMemorials\u201d was the daughter of his second wife by her first husband\u2014was\nElizabeth, afterwards married to Sackville Turnor; and the only issue\nof that marriage, prior at least to Reynold\u2019s death in 1599, was\nCicely. Elizabeth\u2019s birth must have been in or before 1574, for in the\nInquis. post mortem of Reg. Scot generosus in 1602, she is said to be\n\u201c28 et amplius\u201d. The Holy Maid of Kent (mentioned by Scot, p. 26) was\nservant to one of her maternal progenitors, probably to her grandfather.\n\nIn this year, 1574, was also published the first issue of his brain,\nhis tractate on _The Hoppe-Garden_, the first work, I believe, in which\nnot only was the culture of the hop in England advocated, both as\nhaving been successfully tried by him, and as against its importation\nfrom Poppering, in Flanders, where its mode of culture, etc., was\nendeavoured to be kept secret; but the whole subject of its growth,\nculture, drying, and preservation was gone into in a practical manner,\nand further explained by woodcuts. And here it may be worth noting that\nin this year Reynold was necessarily absent so far from London that the\npublisher inserted this apologetic note: \u201cForasmuch as M. Scot could\nnot be present at the printing of this his Booke, whereby I might have\nused his advise in the correction of the same, and especiallie of the\nFigures and Portratures conteyned therein, whereof he delivered unto me\nsuch notes as I being unskilfull in the matter, could not so thoroughly\nconceyve, nor so perfectly expresse as ... the Author, or you ... the\nReader might in all poyntes be satisfied [etc., etc.].\u201d In the second\nedition, however, in 1576, it was: \u201cNow newly corrected and augmented,\u201d\nthe augmentations increasing the book from fifty-three pages, exclusive\nof the epilogue, to sixty, and the corrections including one added and\none emended engraving. As a matter of curiosity, and as showing that\nneither the publisher nor the author expected a second edition, it\nmay be added that though only two years had elapsed, some at least of\nthe wood engravings required to be re-cut in almost exact facsimile.\nA third edition was issued in 1578, and from these we can date the\ncommencement of the hop harvests in Kent.\n\nIn 1575 he succeeded to one moiety of such part of Lady Winifred\nRainsford\u2019s estate as was held in gavelkind. Possibly, indeed, we may\nplace his enjoyment of it earlier, for Lady Rainsford was declared\ninsane; and to this, by the way, I am not disinclined to attribute\nReynold\u2019s prolonged absence from London in 1572, the attendance of some\none of the family being required, and he, being older than the sons of\nSir Thomas, and of a junior branch, and a man of business, having been\nchosen or requested to go. And I think we may place his loss of that\nestate between this date and that of 1584, the date of the publication\nof the _Witchcraft_. At least, in this _Discoverie_ occur two passages\nwhich, taken together, seem to point to this. In his dedication to\nSir Th. Scot he says: _A_ vi, \u201cMy foot being [not, having been] under\nyour table, my hand in your dish, or rather in your pursse\u201d\u2014and, _A_\nviii: \u201cIf they will allow men knowledge and give them no leave to\nuse it, men were much better be without it than have it; ... it is,\nas ... to put a candle under a bushell: or as to have a ship, and to\nlet hir lie alwaies in the docke: which thing how profitable it is, I\ncan saie somewhat by experience.\u201d Though it may be said that Reynold\nwas a man of business, and, as appears from his writings, a man of\ndecision and of unusual intelligence, still circumstances may combine\nto bring disaster as a shipowner on such a one, and more especially if\nhe be new to the business. That he did in some way lose his \u201cmoiety\u201d\nis shown by the words of his will, for, speaking of his second wife,\nhe says, \u201cwhome yf I had not matched w^{th} all I had not dyed worth\none groate.\u201d Not, improbably, I think, it was to the time of his first\nmarriage, or to his widowership, or to both, that Wood more especially\nrefers when he speaks of his giving himself up to solid reading, etc.\n\nWhen his first wife died and when he re-married is as yet unknown to\nus. But this latter could hardly have taken place until the latter\nend, at earliest, of 1584, since in that year he, as already quoted,\ndescribes himself as, \u201chaving his foot under your [Sir Th. Scot\u2019s]\ntable\u201d, etc., or in other words, as being a dependant not worth one\ngroat. Nor do we know more of this second wife beyond these slight\nparticulars that we gather from Reynold\u2019s will: that her Christian name\nwas Alice\u2014given in \u201cThe Memorials\u201d instead of Jane, to Cobbe, the first\nwife\u2014that she was a widow with a daughter by her former husband; and\nthat she had some land, either in her own right or derived from her\nformer husband. That she was a widow at the time of her remarriage is\nshown by Reynold\u2019s bequest of \u201csix poundes thirteene shillings foure\npence to my daughter in Lawe Marie Collyar for apparell [? mourning]\ndesiring that her mother\u2019s hand be not anie thinge the shorter towards\nher in that respect.\u201d Whether Collyar were this daughter\u2019s maiden name,\nand therefore the name of her mother\u2019s first husband, or whether it\nwere the name of her own husband, is doubtful, though from the words\njust quoted I rather incline to this second supposition, and that the\nhusband was not a man of much means. With regard to what I have said\nas to the mother\u2019s possession of property, it has been suggested to me\nby one of good judgment, and a solicitor, that Reynold\u2019s expression\nas to not dying worth a groat was merely an excuse for leaving the\nbulk of his property to his wife; as also that these concluding words\nof the will, and the resistance of probate to it made by Elizabeth,\nhis daughter by his first wife, indicate the existence of family\ndifferences, probably attributable to this second marriage having been\nentered into with one of a social rank inferior to his own. I cannot,\nhowever, deduce this latter supposition from anything we know, neither\ncan I thus interpret the last words of his will, nor believe him guilty\nof such a perversion of the truth. Reading his will attentively, I\nthink we find that Scot, with his usual fine sense of justice, gives\nall the lands in \u201cAldington, Ruckinge, and Sellinge\u201d, which had become\nhis by his marriage with Alice, \u201cto her and _to her_ [not to his]\nheires\u201d, while he only gives his lands in Romney Marsh and his lease\nof Brabourne Rectory to her for _her life_, and then the lease at\nleast, which had come to him \u201cfrom his Cozen Charles\u201d, to his daughter\nElizabeth. Reading the last words of his will verbatim, I think it\nconsistent with justice to hold, that though he may have obtained these\nlands in Romney Marsh through the use of what had been his wife\u2019s\nformer property, but was during his marriage his own, he was entitled\nto leave them to his wife only for her life, they then proceeding not,\nas did the others, to her heirs, but to his. I strongly suspect, also,\nthat his casual omission of any directions as to whom these Romney\nMarsh lands were to go after her death was the real cause of the\nprobate of the will being resisted by his daughter Elizabeth, so as to\ndefinitely raise this point.\n\nReserving all notice of his _Witchcraft_ till I speak of it under\nits bibliography, I would say that we know little more of his life.\nThe Rev. Jos. Hunter, in his _Chorus Vatum_, states that he was \u201ca\nCollector of subsidies to Q. Elizabeth in 15..., for the county of\nKent.\u201d Urged to inquiry by this, my friend, Jas. Gairdner, Esq., kindly\nexamined for me the Exchequer documents in the Public Record Offices,\nand it appears from them that he was collector of subsidies for the\nlathe of Shepway in the years 28 and 29 of Elizabeth (1586\u201387). It may\nbe added that, as appears from a previous document, 125/299, in the\nsame class of papers, that Sir Reynold Scot and other Commissioners for\nthe collection in the lathe of Shepway, of the first payment of the\nsubsidy granted by the Parliament, 37 Henry VIII, had appointed a high\nCollector. Thus we learn the mode of his appointment; and on looking\nthrough the lists we find that many such were \u201cgenerosi\u201d, though the\npayment was but small. For Scot, forty shillings was deducted from the\nincomings; and this not as a percentage, but as salary.\n\nFrom the same documents we find that he is twice designated \u201carmiger\u201d,\na word agreeing with his 1584 title-page, \u201cby Reginald Scot, Esquire\u201d,\nthough in the editions of his _Hoppe Garden_ his name alone is given.\nThis was for myself an important find; but it will suffice here to say\nthat it confirms Hunter\u2019s supposition that this esquireship was due to\nhis having been made a justice of the peace, though as to the date it\ncan only as yet be said that this dignity was probably granted between\n1578 and 1584.\n\nIn an _Accompt of Sir Th. Heanage, knight, Treasurer at Warr_, in the\nPublic Record Offices, and printed by J. Renat Scott in the _Arch.\nCanti._, vol. xi, p. 388, we find the following entries:\n\n \u201cS^r Thomas Scott knighte Collonel generall of the footemen in\n Kent for his Entertainment at xiij^s iiij^d p^r diem for xxij\n dayes begonne the xxix^{th} of Julye and endinge the xix of\n Auguste the summe of xiiij^{li} xiij^s iiij^d.\u201d\n\n \u2022 \u2022 \u2022 \u2022 \u2022\n\n \u201cReinalde Scotte Trench mayster for his Enterteinment at iiij^s\n p^r diem, and due to him for the same tyme iiij^{li} viij^s.\u201d\n\n \u2022 \u2022 \u2022 \u2022 \u2022\n\n \u201cS^r Thomas Scott knighte for Thenterteynem^t of lxiij Wachemen\n & Garders appointed to watche & warde at Dongenesse for xxij\n dayes begonne [etc., as above] at viij the pece p^r diem\n xlvi^{li} iiij^s.\u201d\n\nFrom the Muster-roll taken on the 25th Jan. 1587\u20138, and now in the\npossession of Mr. Oliver, it appears that the county had then furnished\n8,201 footmen and 711 horsemen, and that Sir Thomas was captain\nof the 309 trained foot raised in the lathe of Shepway, with four\nhundreds of the lathe of Scraye and Romney Marsh. Hence his office\nas Colonel-General was not given him\u2014indeed, this is shown by the\n_Accompt_\u2014until the men had been assembled in camp on the 29th July.\nIn like manner the Muster-roll gives Sir Jas. Hales as Captain of the\nLances; but in the pay list Th. Scott (a son of Sir Thomas) is Captain\nboth of the Light Horse and Lances. With regard to \u201cReinalde\u201d, who,\nunder the name of Reginald, appears in the Muster-roll as one of the\nthirteen captains over 1,499 untrained foot, Mr. J. Renat Scott, in a\nnote, states that he was a son of Sir Thomas Scott; but though sons of\nSir Thomas were also captains, this assertion is a guess, unsupported\nby any known evidence.\n\nHe made his will on the 15th September 1599, and died twenty-four days\nthereafter, on the 9th October. Some say that he was either taken ill\nat Smeeth or died there, probably misinterpreting the words of his\nwill; some also say that he was buried there; while some think that\nhe was buried by the side of and close to Sir Thomas Scott\u2019s tomb in\nBrabourne church; but all these, like the supposition of Philipot in\nhis Kent Notes, _Harl. MS._ 3917, fol. 78_a_, that he erected that\ntomb, are mere guessings, and as such we leave them.\n\nTo the few particulars thus gathered together we are obliged, with the\nexception of two small points, one probable, and the other, I think,\ncertain, to confine ourselves. The first or probable point is, that as\nhis name appears five times as a witness to family business documents\nbetween 1566 and 1594, his signature appearing in this last year in\nSir Thomas\u2019s will, he must have kept up familiar intercourse with the\nlatter, and was not improbably, in some measure at least, his man of\nbusiness, and possibly his steward. The second point, which also goes\nto confirm this first one, as also to confirm the belief that he was\nmade a justice of the peace, as being a person whose attainments, if\nnot his position, would render him useful in such a post, is one to\nwhich I was independently led by his writings, and which is, I find,\nborne out by almost contemporary testimony.\n\nHe who in his _Hoppe Garden_ showed such practical thought and\nforesight, and in his _Witchcraft_ such independence of thought, was\nnot a man, especially when married and a father, to live in dependence\non a cousin. The wording, as well as the tone of his writings, agree\nwith this. We find in them traces of legal study, a habit of putting\nthings, as it were, in a forensic form, and noteworthy and not\nunfrequent references to legal axioms or dicta, quoted generally in\ntheir original Latin. The Dedication before his _Hoppe Garden_, and\nthe first before his _Witchcraft_, are to men of high legal rank,\njudges, in fact, to whom he acknowledges his obligations. Referring\nthe reader to these, and to the ambiguous sentence in the latter\ncommencing \u201cFinally\u201d (sig. _A_ ii), I would also give the words in\nthe latter, where he says, _A._ v: \u201cBut I protest the contrarie, and by\nthese presents I renounce all protection\u201d; and in the former the legal\nphraseology is carried on throughout in\u2014\u201cand be it also knowne to all\nmen by these presentes that your acceptance hereof shall not be any\nwyse prejudiciall unto you, for I delyver it as an Obligation, wherein\nI acknowledge my selfe to stande further bounde unto you, without\nthat, that I meane to receyve your courtesie herein, as a release of\nmy further duties which I owe,\u201d A. iii. v. And in B. v.: \u201cneither\nreproove me because by these presents I give notice thereof.\u201d So also\nhe would seem to have been an attendant at the assizes; and if we look\nto the story, told at page 5, of Marg. Simons, we find that he was not\nonly present at the trial, but busied himself actively in the matter,\ntalking to the vicar, the accuser, about it, advertising the poor woman\nas to a certain accusation, he \u201cbeing desirous to heare what she could\nsaie for hir selfe\u201d, and inquiring into the truth of her explanation by\nthe relation of divers honest men of that parish. In like manner, his\nWill is written \u201cw^{th} myne owne hande\u201d twenty-five days before his\ndeath; and, on inquiring from a lawyer, I find that it is drawn up in\ndue legal form, and by one who had had a legal training. Lastly, Thomas\nAdy, M.A., in _A Candle in the Dark_, 1656, alias, _A Perfect Discovery\nof Witches_, 1661, a book, like Scot\u2019s, against the reality of\nwitchcraft, distinctly tells us, p. 87, that Scot \u201cwas a student in the\nlaws and learned in the _Roman_ Laws\u201d, the latter being exactly what\nsuch a man would be if he had turned towards the law as a profession.\nThese considerations appear to me conclusive, even though it be added\nas an argument _per contra_ that his name has not been found among\nthe rolls of the Temple, Inner or Middle, or in those of Lincoln\u2019s or\nGray\u2019s Inn.\n\nAnd in taking leave of this portion of my subject, I cannot but\nreiterate the obligations both the reader and the literary world\ngenerally are under to Mr. Edmund Ward Oliver. The suppositions as\nto the cause of Scot\u2019s loss of his moiety of the estates of Lady\nWinnifred Rainsford\u2014not, it is believed, a large sum\u2014and as to his\nlaw-studentship, based as they are on facts stated by Scot or derived\nfrom his writings, and those of Th. Ady, are my own; while in one\nor two instances I have put forth opinions not quite in accord with\nthat gentleman\u2019s. But nearly all the biographical facts regarding Scot\nhimself and his marriages, in contradistinction to the supposed facts\nhitherto set forth, are due to the intelligent research of Mr. Oliver,\nand are not unfrequently stated in his own words.\n\nThe following table will bring into one view the pedigree of Reginald\nScot given in the previous pages:\n\n [The 2nd] Sir William Scott,[*] d. 1433.==\n |\n +---------------------------------+\n Sir John Scott, d. 1485.==\n |\n +------------------+\n |\n Sir William Scott, d. 1524.==\n |\n +--------------------+\n |\n Sir John Scott, d. 7 Oct. 1533.==Anne, d. of Reginald Pympe.\n |\n +-----------------+-------+---------+\n | | |\n Wm. Scott, Sir Reginald Scott, Richd. Scott.==Mary Whetenall.\n d. _s. p._ 5 June d. 16 Dec. 1554. |\n 1536. | |\n +----------------+ +---------+\n | |\n Sir Th. Scot, (1) Jane Cobbe.==Reginald Scott.==(2) Alice [Collyar?].\n d. 30 Dec. 1594. |\n Elizabeth.==Sackville Turnor.\n |\n Cicely.\n\n[*] It is noteworthy that, notwithstanding the memorial inscription\nto the first Sir William, Reginald, or whoever was the author of\nthe verses to Sir Thomas, only traces the pedigree to this fourth\nknight after Sir Reginald. Either then the first Sir William was then\naccounted somewhat mythical, or not being a knight of fame, he was not\nrecognised as the same with Sir William Scott, the Chief Justice of\nEngland.\n\n \u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\n\n WILL OF RAYNOLD SCOT.\n\n _Extracted from the copy, not the original, in the Principal Registry\n of the Probate, Divorce, and Admiralty Division of the High Court\n of Justice._\n\n S In the Prerogative Court of Canterbury.\n\n In the Name of God Amen. I Raynolde Scott in the Countie of\n Kent gent beinge of the Parish of Smeth Doe make and ordaine\n and w^{th} myne owne hande doe write this my Last will and\n Testament on Saturdaye the fyfteenth of September Anno D\u00f1i\n a thousand fyve hundred nyntie nyne and in the fortie one\n yeare of the raigne of o^r soveraigne Ladie Queene Elizabeth\n Fyrst I bequeath my Sowle to Almightie god and my body to be\n buryed as yt shall seeme good to Alice my wiefe whome I make\n and ordaine to be myne onely Executrix Item I bequeath to my\n sayde wief All my goods and chattells plate housholde stuffe\n Juelles and Chaynes with all my leases and goods moveable and\n vnmoveable savinge such as I shall by this my Will other Wise\n dispose of Item I (for the trust I repose in M^{r.} Edwarde\n Hall of Ashforde and of my neighbou^r Raynolde Keale of Smeeth\n in countie aforesaide doe make them two the overseers to this\n my Last will and gyve to eyther of the_m_ for theire paines and\n trouble w^{ch} they ar like to sustaine herebye fyve poundes\n Item I bequeath to S^r John Scott my lease of the banke or\n pond at Aldinge Item I bequeath to my graund childe Cisley\n Turno^r tenne poundes to buy her a little Chaine It_e_m I gyve\n to my daughter in Lawe Marie Collyar six poundes thirteene\n shillings foure pence to be paide unto her within one quarter\n after my decease, to be bestowed in app_ar_ell upon her selfe\n as she shall seeme good nether would I have her mothers hand\n anie thinge the shorter towardes her in that respect Item I\n give to my daughter Turno^r the Covenant that I have of my\n Cozen Charles Scott touchinge the renuinge of my lease when his\n grace doth renne [_read_ renue] his lease of Braborne Rectorie\n provided that my meaninge is, that my said wief shall enioye\n the full tearme that I nowe possesse and howsoever yt shalbe\n renued my daughter shall have the only renuinge which shalbe in\n effecte after the whole tearme w^{ch} I holde now be expired\n so as by any meane [intervening] renuinge my saide wief be not\n defeated of my true meaninge towardes her Item I do bequeath to\n my saied wief and to her heires for ever All my Landes Lyinge\n in Aldington and now in thoccupac_i_on of John Pollard and\n all my Landes in Ruckinge in thoccupac_i_on of \u2014\u2014 Diggons and\n all my Landes in Sellenge in the occupac_i_on of \u2014\u2014 Coakar All\n which Landes lye in the s\u0336a\u0336y\u0336d\u0336e\u0336 sayde[*] Countie of Kent\n Item I gyve and bequeath to my said wief all my other Landes\n in Rumney Marshe or els where in the said countye duringe her\n naturall lief[\u2020] Item I doe gyve to my Servante Moyll Smyth the\n some of twentie shillinges yearelie duringe his n_atur_all Life\n to be paide out of all my Landes halfe yearelie and that for\n defaulte of payment yt shalbe Lawfull for him to distraine And\n so I ende desyreinge the worlde to iudge the best hereof and of\n the consyderac_i_ons for greate is the trouble my poore wief hath\n had with me, and small is the comforte she hath receyved at my\n handes whome yf I had not matched w^{th} all I had not dyed\n worth one groate.\u2014\n Ray: Scott.\n\n[*] _Sic_, first at end of line.\n\n[\u2020] _Sic_, to be paide _is interlined above_ this.\n\nBy a short notice following the copy of the will, it was proved\non the 22nd November 1599. There is also a document setting forth\nthat Alicia Scott, relicta, and Elizabetha Turnor, als Scott, filia\nnaturalis et legitima, had disputed, before certain functionaries named\nregarding the will, and that probate was granted as aforesaid on the\n22nd November 1599. But as the cause or subject of the dispute is not\nmentioned, this, like the short notice, is not given.\n\n \u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\n\n ABSTRACT OF INQUIS. POST MORTEM, 18 ELIZ. P. 1, No. 84.\n\n _Inquisition taken at Maidstone on the death of Lady Wynifred\n Rainsfoord, 30 March, 18 Eliz. [1575-6]._\n\n She was seised of the Manors of Nettlested and Hiltes with\n appurtenances in E. and W. Peckham, Brenchley, W. Barmling,\n Merewood, Marden; also of the Manor of Pympe with appurtenances in\n Yaulding, Marden, and Brenchley. Also various other lands, some\n of which, called Stockenbury, Motelands, and Souchefields, are in\n Brenchley.\n\n She died 17 Oct. last, at Chelmsford in Essex.\n\n Th. Scott, kt., is her next heir, viz., son and heir of Reginalde\n Scotte, kt., sonne and heir of Anne Scotte, wife of John Scotte,\n kt., daughter and heir of Reginald Pympe, brother of John Pympe,\n father of said Lady Winifred.\n\n Thomas Scotte, kt., Charles Scott, Henry Scotte, George Scotte, and\n William Scotte [brothers of the first-named Thomas Scotte, kt.],\n and Reginald Scotte, are coheirs of the lands held in gavelkind.\n One moiety thereof descends to Thomas, Charles, etc. [as named\n above], sons and coheirs of Reginalde Scotte, kt., son and heir\n of Anne Scotte; and the other moiety to Reginald, son and heir of\n Richard Scotte, junior, son of the said Anne.\n\n Thomas miles is 39 et amplius, Charles 34 [etc.], Henry 32 [etc.],\n George 30 [etc.], William 22 [etc.], and Reginald 38 years of age\n et amplius.\n\n The exact words regarding the co-heirs are: \u201cdescendebant et de\n jure descendere debent pr\u00e6fato Thom\u00e6 Scotte militi, Carolo Scott,\n Henrico Scotte, Georgio Scotte et Will\u2019o Scotte, fratribus dicti\n Thom\u00e6 Scotte militis et Reginaldo Scotte, consanguineo pr\u00e6dicti\n Thom\u00e6 Scotte militis, ut consanguineis et coheredibus pr\u00e6dict\u00e6\n domin\u00e6 Winifrid\u00e6 eo quod pr\u00e6dict\u00e6 terr\u00e6 ... ultimo recitata sunt de\n natura de gavelkind.\u201d This disproves the assertion of Mr. J. Renat\n Scott in _Arch. Cant._, xi, 388, and repeated in his genealogy of\n the Scott family, that the Reginald Scott mentioned in the former\n as receiving pay among those appointed in 1587-8 was \u201ca son of Sir\n Thomas\u201d.\n\n \u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\n\n ABSTRACT OF INQUIS. P.M., 45 ELIZ., PARS. 1, No. 71.\n\n _Inquisition taken at Maidstone, 2 Dec. [1602], after the death of\n Reginald Scot, generosus._\n\n He was seised of a tenement and 20 acres of land called\n Graynecourtte, held of Th. Scott, Esq., as of his manor of\n Brabourne, a tenement called Essex, and 20 acres of land in two\n parcels in Allington [Aldington], held of Edw. Hall, as of his\n manor of Pawlson. One parcel of land called Haythorne field,\n containing 20 acres in Bonington, held of the Queen in capite, and\n a tenement and one parcel of land lying in Barefield, containing\n two acres in Brabourne, tenure unknown, and one acre in Brabourne\n and 5 acres in Brabourne, and two parcels in Smeeth, and 30 acres\n of marsh called Gatesleaf, in Newchurch, held of Martin Barneham,\n Esq., as of his manor of Bylsyngton.\n\n He died 9 Oct., 41 Eliz. [1599], at Smeeth.\n\n Elizabeth, wife of Sackville Turner, gent., is his daughter and\n next heir, and was 28 years of age and more at his death.\n\n Alice, his widow, has received the rents since his death.\n\n [Elizabeth was the next heir to his own property, but that which\n was his own through his wife Alice, he specially devised \u201cto her\n and to _her_ heirs\u201d.]\n\n \u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\n\n\n_The Cause and History of the Work._\u2014That is, what induced Scot to\nwrite it, and why did he set it forth as he did? inquiries which\ninvolve, among other matters, a short notice of the position then and\npreviously held by witchcraft in England. His _Hoppe-garden_ shows him\nto us as a man of intelligence, foresighted and reflective of thought,\nand desirous of improving the state of his country and countrymen. It\nshows him also as one who could not only seize a thought and commend\nit to others, but as one who had perseveringly put his idea into\npractice, found it feasible, and then so learnt the processes necessary\nfor growing the plant, and preparing its catkins and storing them for\nuse, that a priori one would suppose that he had done what he did not,\nnamely, visited Holland and learnt the processes on the spot. The same\nqualities are seen in his _Witchcraft_, as is also his independence of\nthought. No sooner had his suspicions been aroused than he proceeded,\nas shown by the work and its references, to investigate the matter\nthoroughly and perseveringly. To this also he was encouraged, or rather\nled, by yet other two qualities, his straightforwardness or honesty of\npurpose, and his compassion, for these taught him that he was engaged\nin a righteous work, that of rescuing feeble and ignorant, though it\nmay be too pretentious and shrewish, old women from false charges and a\nviolent death, and in a noble work in endeavouring to stem the torrent\nof superstition and cruelty which was then beginning to overflow the\nland.\n\nNor was this the result in any way of a mind sceptically inclined.\nHis book shows that he accepted the opinions of his day, unless he\nhad been led to inquire into them, and either re-receive them as\nfacts or discard them. Led doubtless by his academic training, it is\nabundantly clear that he had inquired into the grounds of his belief\nin the Established Church, and into the additions that had been made\nto its faith in the course of illiterate ages by the Popish Church.\nHe had read Plotina, who taught him that the so-called vicars of\nChrist and his vice-gerents on earth were often devils incarnate and\nstandard-bearers of vice, and that the system which did now and again\nproduce a St. Francis d\u2019Assis\u2014all reverence to his name\u2014produced\nalso the congeners of Loyola, and Loyola himself, whose followers,\nwhile assuming to themselves the holy name of Socii Jesu, made that\nname famous and infamous, and their tenets execrated throughout the\ncivilised world. But he accepted with some doubting, having, as he\nthought, great authority for it and no means of investigation, the\nstory of the Remora; and accepted without doubting the beliefs that\nthe bone of a carp\u2019s head, and none other, staunched blood, the value\nof the unicorn\u2019s horn, and the like, and\u2014notwithstanding his disbelief\nin astrology\u2014that seed-time and springing were governed by the waxing\nand waning of the moon. He also believed that precious stones owed\ntheir origin to the influences of the heavenly bodies; and besides his\ncredulous beliefs as to certain waters, narrated at the commencement,\nhe in the next chapter gives the absurdly wonderful virtues of these\nstones, some, as he says, believed in by him, \u201cthough many things most\nfalse are added\u201d.\n\nHow then came he to inquire into and write so strongly against\nwitchcraft? Before the time of the eighth Henry, sorcerers were dealt\nwith by the ecclesiastical law, which punished them as heretics.\nMoreover, their supposed offences against the person seem, chiefly\nat least, to have been taken notice of when they were supposed to\ninterfere with high or state matters or persons, as in the cases of\nJoan of Arc or Dame Eleanor Cobham. But in Henry\u2019s time, probably\nthrough the extension of continental ideas, aided, it may be, by a\ndesire to restrain the ecclesiastical power, c. 8 of the thirty-third\nyear of his reign was passed. By this it was enacted, that witches,\netc., who destroyed their neighbours, and made pictures [images] of\nthem for magical purposes, or for the same purposes made crowns,\nswords, and the like, or pulled down crosses, or declared where things\nlost or stolen were become, should suffer death and loss of lands and\ngoods, as felons, and lose the privileges of clergy and sanctuary.\nAfterwards, by 1 Edw. I, c. 12, this and other offences first made\nfelonies in Henry\u2019s time were no longer to be accounted such. Thirdly,\nin the fifth year of Elizabeth, Parliament, by its twelfth chapter,\nenacted, that whereas many have practised sorceries to the destruction\nof people and their goods, those that cause death shall suffer as was\ndeclared by 33 Henry VIII, c. 8, except that their wives and heirs\nshall not have their rights affected by such attainder. But that when\na person was only injured, or their goods or cattle destroyed, the\noffenders should for the first offence suffer a year\u2019s imprisonment,\nand once a quarter be exposed in the pillory in a market town for six\nhours, and there confess their offences; and for the second offence\nsuffer death as felons, with the exceptions before rehearsed. While\nany who seek treasure, or would bring about unlawful love, or hurt\nanyone in his body or goods, should for a first offence be imprisoned\nand suffer as before, and for a second be imprisoned for life and\nforfeit his goods and cattle. This, so far as humanity is concerned,\nis a distinct advance on Henry\u2019s enactment, though an apparent going\nback from that of Edward. Perhaps, as before, it arose from a desire\nto remove the offences from the jurisdiction of the ecclesiastical\nlaw, which would have burnt them, nor, as evidenced by its little\nresults, does it seem to have been made through any mania or scare in\nthe matter. This came on later, when, as we are told by Brian Darcie\nin 1582, at what time, under pie-crust promises of favour, he was\nendeavouring to get women to confess, and then be hanged,\u2014\u201cthere is a\nman of great learning and knowledge come over lately into our Queenes\nMajestie, which hath advertised her what a companie and numbers of\nWitches be within Englande: whereupon I and other of her Justices have\nreceived Commission for the apprehending of as many as are within these\nlimites.\u201d Alas, this man of great learning and knowledge seems to have\nbeen none other than that otherwise light of the English Church, the\ngreat, good, and pious Bishop Jewel, who, having returned from a forced\nresidence abroad, was speedily promoted by her Majesty, and in a sermon\npreached before her, in 1572, brought in the subject as follows:\u2014\n\n\u201cHeere perhaps some man will replie, that witches, and conjurers often\ntimes chase away one Divell by the meane of another. Possible it is so;\nbut that is wrought, not by power, but by Collusion of the Divels. For\none Divell, the better to attaine his purpose, will give place, and\nmake as though he stood in awe of another Divell. And by the way to\ntouch but a word or two of this matter for that the horrible using of\nyour poore subjects inforceth thereunto. It may please your Grace to\nunderstand, that this kind of people, I meenes witches and sorcerers,\nwithin these few last yeeres, are marvellously increased within this\nyour Grace\u2019s realme. These eies have seene most evident and manifest\nmarks of their wickednesse. Your Grace\u2019s subjects pine away even unto\nthe death, their collour fadeth, their flesh rotteth, their speech is\nbenummed, their senses are bereft.\u201d\n\n\u201cWherefore, your poore subjects most humble petition unto your\nHighnesse, is, that the lawes touching such malefactours, may be put in\ndue execution. For the shole of them is great, their doings horrible,\ntheir malice intollerable, the examples most miserable. And I pray God,\nthey never practise further, then upon the subject. But this only by\nthe way, these be the scholers of Beelzebub the chief captaine of the\nDivels.\u201d\n\nThe plantings of the Queen in the commissions of her Justices thus\ninstigated and encouraged, produced an abundant crop. According to\nthe Dedications of Scot, Sir Roger Manwood, Lord Chief Baron of the\nExchequer, had had \u201cin these causes such experience\u201d, _A_ ii. v., while\nSir Thomas Scot, as Justice of the Peace, had also had \u201cmanie poore\nold women convented before him for ... witchcraft\u201d, _A._ vi. Various\nbooklets also, presently to be spoken of more at large, excited still\nmore the imaginations of a credulous people, and it had been supposed,\nbefore Scot wrote, as will be seen on p. 473, and in my note on that\npage, that the Queen\u2019s person had been aimed at in that way.\n\nIt thus appears that though Scot may have been brought up in a\ntraditional but little-regarded belief in witchcraft, he, when he was\nat least thirty-four, was not only unprepared, but startled, to witness\nand take part in this new departure from justice and mercy. Witchcraft,\nchiefly looked on as useful in discovering things lost, or in bringing\na wished-for sweetheart to return the love of the seeker, or in curing\nailments simple or grievous, became feared, reviled, and sought out:\nsought out by Commission of the Queen, sought out by the people as a\ngreat and fearful evil rapidly overspreading the land, and able and\nwilling, like the Plague and Black Death, to count its victims by\nthousands, and from the cottage to the throne itself. He, a man both\nintelligent and compassionate, sees poor, old, decrepit creatures eking\nout a miserable livelihood by begging an occasional dole from their\nbetter off neighbours; ill-tempered by age and condition, and therefore\nabusive when refused such dole, or on slighter causes, sometimes\nperhaps through old knowledge or superstition, but probably more often\nfor the sake of gain, pretending to be wise above what is known; he\nsees these accused of selling their souls for the sake of such a\nposition in the world, he hears them accused sometimes of foul, more\nfrequently of unlikely, crimes and acts, nay, such as an unprejudiced\ncommon sense must laugh at, while the evidence is nearly always so\nfaulty that, were the accusation a different one, it would be at once\nturned inside out and thrown aside. Unfortunately, too, some of these\nold women being more or less mad, and others driven through fear on the\none hand, or through promised favour on the other, confess themselves\ncapable of doing these things, though any man of sense and observation\ncould detect their state or motives. Luckily, too, he had had close to\nhim, and in his wife\u2019s family, the known and talked-of imposture of the\nHoly Maid of Kent; and in his own time and close to his own door, the\ncase of the Pythonist of Westwell, at first carried out triumphantly,\nand then, on her own confession and her re-acted acts, branded as an\nimpostor, like the Holy Maid. The Dutchman, too, at Maidstone, after\nbeing set forth as a worker of miracles and an exorcist, was found to\nbe a rogue; and \u201cmanie other such miracles had beene latelie printed,\nwhereof diverse had beene bewraied.\u201d He had taken part also\u2014apparently\nas one engaged for the defence\u2014in that piece of folly called the trial\nof Margaret Simons, and knew the history of Ade Davie, and of her\nrestoration to sanity without exorcism, hanging, or burning.\n\nIs it not natural that his suspicions, and more than suspicions,\nshould have been aroused, and that he should have been thus led to\ntake up the whole subject seriously? One who had given himself up, as\nWood says, to reading and thought as well as to healthy and useful\nexercise, must have sought for and obtained books on either side of\nthe subject, and in especial the known book of Wier; and thoughtful\nreading of these, and meditation must have led him to extend his views,\nand gather them into a harmonious and consistent whole. Meanwhile,\nhowever, the bloodthirsty superstition daily increased, and there were\npublished first, the mad book or books of Richard Gallis\u2014spoken of in\npp. 132-3\u2014of the witches at Windsor, now, I believe, unfortunately\nlost, where, among other things, he narrates how, at a Sabbath meeting,\nhe had a hand-to-hand encounter with the devil, and wounded him so\nsore that he stank of brimstone; and in 1582, there took place the\nwholesale condemnation of the poor old women of St. Osees, thirteen\nI believe of whom were hanged. There had been no such condemnation\nbefore in England. It is not unlikely that he himself witnessed their\ncondemnation\u2014see pp. xxv-vi. So unusual was it, that\u2014as I cannot but\nbelieve on other evidence, as stated in my noting on Macbeth\u2014a ballad\nwas written on it, which became very commonly known, and was remembered\nas late as 1606. This same unusual breadth of punishment also created\nso much attention that Justice Brian Darcie thought it worth while to\nset forth in print, not the trial, but the depositions taken before\nhim, and thus inform a too ignorant public that he and he alone was the\nprimary cause of such a purification.\n\nThese facts, and especially this last, aroused, I believe, Scot\u2019s\ncompassion and indignation, and made both find vent in printed words.\nAnd besides these likelihoods, including that of date, there are two\nat first sight seemingly contradictory facts, which made themselves\nmanifest to me when I first carefully read the book, and before I\nhad formed any opinion on their causes, and which are on this view\nreconciled. These facts are, that while the plan which he has adopted,\nand his facts and conclusions, seem to have been deliberately sought\nout, thought over, and canvassed, there are evidences throughout of\na feverous haste of composition, such feverous haste as the above\nspoken of emotions would excite in a man like Scot, who had witnessed\nso horrible and so bloody a perversion of justice. The proof of the\nfirst fact I leave to be observed by the intelligent reader; but while\nthe second must also be observed by him, it is needful, to the full\nexposition of my argument, that I should collect in one view most at\nleast of the details. This haste is evidenced in some of his corrected\nerrata, but more in those that he did not correct. Thus we have,\non p. 174, a curious slip, by which Pharaoh becomes a Persian, and\nNebuchadnezzar takes Pharaoh\u2019s place as an Egyptian king, for other\nparts of the book prove conclusively that this was an unintentional\nlapsus, and one a second time overlooked when the book was re-read\nbefore the title-page and the preliminary leaves were set up. Similar\nare his errors as to Haias and Sedaias, for at one time he speaks of\nRabbi Sedaias Haias, repeating it also at the last when he gives his\n\u201cforren authors\u201d consulted, and between these speaks of them as two\npersons, as they were. More especially would I call attention to his\nblunders as to Argerius Ferrerius. He quotes him\u2014yet he is always\nFerr_a_rius\u2014five times in his text, twice in his table of contents, and\nonce in his \u201cauthors used\u201d. So in his translation from him, the \u201cs\u201d of\n\u201cverbis\u201d being indistinct in some copies, he read the word as \u201cverbi\u201d,\nand thereby translated the sentence into such unmistakable nonsense\nthat this alone should have shown him his error. So, also, we have the\nsenseless, because careless, rendering of the sword in hand passage,\np. 257; and with these may be classed his adoption of T. R.\u2019s curious\nmistranslations from Wier\u2019s _Pseudomonarchia_, or from another copy of\nthe _Empto. Salomonis_, for a moment\u2019s consideration would have shown\nhim their absurdity, and led him to turn to Wier. In p. 19 also, we\nfind \u201cinfants\u201d where, as stated in my note, all the editions of the\n_Mal. Malef._ in the British Museum have \u201cinfames\u201d; and this, though a\nslip of memory, betokens, when taken with the rest, overhaste. These\nslips, in an ordinary writer, would lead to another conclusion, but not\nin this case, where we have evidence of both ordinary and recondite\nknowledge, of conclusions tried by actual experiment, of a quick and\nintelligent perception, and of what may be called, in a good sense,\na ready and acute subtlety in refuting or retorting allegations or\nobjections.\n\nOur author\u2019s indebtedness to Cornelius Agrippa and to Wier has, in a\ngreat measure, been anticipated in what has been said; but a few words\nmay here be added. Casually coming across their books when he became a\nreader of out-of-the-way works, he did not become a follower of theirs,\nand then write a book, as the disciples of Pythagoras wrote books to\nexpound and hand down the doctrines of their master. Wier had written\na book against witchcraft, and a clear and comprehensive book. But\nwhile Scot certainly followed Wier in point of time, and as certainly\nwas much indebted to him for the perfecting of his book, yet, as I\nhave said, Scot seems to have taken up his belief against the reality\nof witchcraft from what he in his own experience had witnessed; and\nmy view, that he was then led to read Wier and Cornelius Agrippa, and\nthe writers on the other side, seems to me confirmed by what we find\nas to his indebtedness to Wier. The \u201cNotings on Wier\u201d show that, while\nhe copied him in some other instances, he borrowed from him mainly\na long list of illustrations, some of which even he may have drawn\nindependently from the same sources as did Wier.\n\n_Bibliography._\u2014We do not find an entry of Scot\u2019s _Hoppe-garden_ in the\nStationers\u2019 Registers, because the entries about 1574 are wanting. But\nwhy do we not find so large and important a book as the _Witchcraft_\nof 1584 so entered, the writer being of a family of no mean repute,\nand the head of his house, Sir Th. Scot, being in those days a man\nof some mark? The answer, after what has been said, is simple. He\nupheld and defended a heresy, the existence and diabolical powers and\npractices of witches being believed in and guarded against, by the\nQueen, the bishops, and the people. Hence the reply of the Stationers\u2019\nCompany would most certainly have been\u2014the same as in more trifling\ncases\u2014\u201cprovided he shall get the bishop of London his alowance to\nyt\u201d, words which, under the circumstances, would have been a refusal,\nand a refusal which, had any steps been taken against him after its\npublication, would have told against him. Hence he resolved to print\nit, taking all the blame and responsibility on his own shoulders, no\nstationer\u2019s name being connected with it, and the name of the printer\nappearing only at the end of the book, without date or place of\naddress\u2014\u201cImprinted at London by | _William Brome_.\u201d And here, by the\nway, it may be mentioned that though called in catalogues a quarto, its\nsignatures are in eights. As before stated, both Thomas Ady and Anthony\n\u00e0 Wood tell us that it \u201cdid for a time make great impressions on the\nMagistracy and Clergy\u201d, and that it did so generally is shown by the\nappearance of Webster\u2019s, Ady\u2019s, and other books on the same side, and\nthose of Gifford, Perkins, and others, on the other, including King\nJames, who, in 1597, issued his _D\u00e6monologie_ specially against it.\nWhether Elizabeth or the authorities under her took any notice of it is\ndoubtful, for, as I have said, he was still an Esquire in 1587; and the\nlast words of his will, \u201cfor greate is the trouble my poor wief hath\nhad with me, and small is the comforte she hath receyved at my hands\u201d,\nand his designation of himself as \u201cgent.\u201d, point rather to a voluntary\nsurrender of his office, through weakness and ill-health, than to a\ndismissal.\n\nBut zeal for the truth, as he believed it, combined with his fears for\nhimself, for he believed that he had been the object of witchcraft and\nof the machinations of the evil powers more than once, though luckily\nin vain, led the royal author on the other side to cause Scot\u2019s book to\nbe burned by the common hangman; and, as is also said by Cole, not one\ncopy alone, as significant of its character, and of its being a _liber\nprohibitus_ in the eyes of this Protestant Pope, but as many as could\nbe laid hands upon. While, too, I have as yet found no direct proof\nof this latter statement, it is perhaps in some degree confirmatory\nof it, that no copies of the book exist in the library of St. Paul\u2019s\nCathedral, nor in that of Lambeth Palace, nor in that of Sion College.\nTo the same cause is most likely due the exceedingly neat copy of\nvarious chapters, and parts of chapters, contained in the Sloane MS.,\nff. 2189, in the British Museum, its date according to the experts\nthere being _circa_ 1620. At one time I had suspected that these\nextracts had been made with the intent of writing a book either for or\nagainst the truth of witchcraft; but the methodical neatness of all but\nthe first two or three pages, the manner in which the typographical\nform of the book is followed, the consecutive, though broken manner, in\nwhich the extracts follow one another, the absence of any word or any\nsign of remark or comment throughout, now cause me to hold that it was\na copy made by or for one who took such portions as he wished from a\nbook otherwise inaccessible.\n\nTurning back to this burning, I would say also that I have not come\nacross any English contemporary, or even early statement as to it, much\nless as to its date. Perhaps, however, without much fear of error, we\nmay suppose it to have been done immediately after the Act against\nwitches, passed in the first year of James\u2019s reign. By it the Act 5\nEliz. was repealed, and any conjuration, etc., of an evil spirit was\nmade a crime punishable by death as a felon, the culprit losing all\nbenefit of clergy and sanctuary. The finding of treasure by magical\nmeans, provoking to unlawful love, or destroying of cattle, was for\nthe first offence to bring with it imprisonment for one year, standing\nin the pillory once a quarter for six hours, and confessing his crime,\nas in the Act repealed; and for the second offence death as a felon,\nthough the dowry and the heirship were not attainted. This Act itself\nshows how strong were James\u2019s convictions in the matter, as does the\npublication in London of his _D\u00e6monologie_ in the same year, it being\nentered on the Stationers\u2019 Registers on the 3rd April 1603. Scot\u2019s book\nwas therefore against James\u2019s belief, and the esteem in which it was\nheld against his own powers as a reasoner and author. While, however,\nso far as I can find, we owe the knowledge of this burning to a German\nsource, its extreme likelihood is corroborated by what I have said,\nthat James\u2019s belief in witchcraft was with him an undoubted Article of\nFaith, and by the fact that various books, known and unknown, were at\ndifferent times publicly burnt during his reign, though no official\nrecords of these burnings have been preserved.\n\nCole, as quoted in Bliss\u2019s edition of the _Athen. Oxon._, gives the\naccount as made by Thomasius de crimine magi\u00e6, a book which I believe\ndoes not exist. There is a Thesis inaugaralis de crimine magi\u00e6\nsubmitted in 1701 by Johan Reiche to the Regia Academia Fredericiana\n... pr\u00e6side D. Christiano Thomasio. But Reiche refers to an earlier\nwriter\u2014\u201cGisberti Voetii | Theologi\u00e6 in Acad. Ultrajectina Professoris\n| Selectarum | Disputationum | Theologicarum, | Pars Tertia. | ... |\nUltrajecti, | Ex Officina Johannis \u00e0 Waesberge, | Anno CI\u2183 I\u2183 C LIX, |\u201d\nwhich says, p. 564:\n\n\u201c... _Reginaldus Scot_ nobilis Anglus magi\u00e6 crimen aperte negavit, & ex\nprofesso oppugnavit, omnes ejus mirabiles effectus aut ad melancoliam,\naliosve naturales morbos, aut ad artem, industriam, & agilitatem\nhominum figmentis & pr\u00e6stigiis suis illudentium, aut ad stolidas\nimaginationes, dictorum magorum, aut ad vanas nugas & fictiones\neorundem magorum referens. Ejus _liber_ tit. _Discoverie of Withcraft_\n[_sic_] in Anglia combustus est; quem nominatim etiam perstringit\nSereniss. Magn\u00e6 Briantni\u00e6 [_sic_] _Rex Jacobus in D\u00e6monologia_, eumque\ntangit diffusissim\u00e6 eruditionis Theologus _Johannes Raynoldus, in cens.\nlib. Apocryph. tom._ 2 _pr\u00e6lect._ 169. In eundem, sed innominatum\ncalamum strinxit eximius & subacti judicii Theologus, _Guilelm.\nPerkinsus in tractatu de Bascanologia_. _Pars libri_ istius _Reginaldi\nScot elenctica_ (nam reliqua in editione Anglicana conjurationes\ncontinebat,) in Belgicum idioma translata est, ante annos aliquot Lugd.\nBatav. per Thomam Basson: ex illius libri lectione, seu fonte perenni,\nnon pauci ab illo tempore docti & indocti in Belgio fluctuare, & de\nMagia \u03c3\u03ba\u03b5\u03c9\u03c4\u03b9\u03ba\u03b9\u03b6\u03b5\u03b9\u03bd ac \u03bb\u03b9\u03b2\u03b5\u03c1\u03c4\u03b9\u03bd\u03b9\u03b6\u03b5\u03b9\u03bd (ut Libertinis & Semilibertinis\ninfesta est patria nostra) quin eo ignoranti\u00e6 s\u00e6pe prolabi, ut non\niniqu\u00e8 illis applicari potuerit, quod Sereniss. _Rex Jacobus in\nD\u00e6monologi\u00e2_ subdito suo Reginaldo Scot: _esse quasi novos Sadducc\u00e6os_:\ncum omnes diabolorum operationes & apparitiones suaviter exibilant:\ntanquam anicularum, aut superstitionis meticulos\u00e6 phantasmata ac\nsabellas. Sunt & alii, sed pessimi magi\u00e6 patroni, qui ad Deum & divina\ncharismata seu gratias gratis datas, aut ad angelos bonos, operationes\nmagicas referunt.\u201d\n\nDr. W. N. du Rieu, Librarian of the University of Leyden, kindly\ninforms me, that a translation into Dutch, \u201comitting some formul\u00e6\nof malediction and other matters which would more interest English\nreaders,\u201d was made and edited by Th. Basson, an English stationer\nliving at Leyden in 12mo in 1609. It was undertaken at the instigation\nof the professors of law and history, and its dedication, dated 10th\nJanuary 1609, was to the Curators of the University, and to the\nburgomasters of Leyden. A second and corrected edition, published by\nhis son, G. Basson, was also printed at Leyden in 1637, though the\ndedication is dated 8th May 1637, Amsterdam.\n\nThough in various of the notes the passages have been spoken of, yet to\ncall attention to the matter, and in the hope that others may be more\nsuccessful, I would add that I have not discovered the principle on\nwhich he went, nor his authorities, for his Scripture readings. In his\nLatin quotations he generally quotes the Vulgate, twice or thrice Beza,\nor Beza varied, while at other times he goes by some other translation,\nor possibly makes it himself. So his long English quotation, p. 284,\nis not taken from Wycliffe\u2019s, Tyndale\u2019s, Cranmer\u2019s, Coverdale\u2019s,\nMatthews\u2019, or from the Genevan, Bishops\u2019, or Rheims versions, though\nmore like the Genevan, while, curiously enough, it precedes the one of\n1611 by one or two verbal coincidences. Hence, I believe that he varied\nthe Genevan version according to his own views and taste, and am the\nmore inclined to this in that the passage is not in Italics, the then\ntype and mark of quotations, but in Romans.\n\nNotwithstanding, however, the decree that had gone forth, and,\nnotwithstanding the strange Sadducean assertion, not argument, set\nforth by James, and followed by John Rainolds, D.D., in his work on the\nApocrypha (_tom._ ii, 1032), and by Gisbert Voet, the book\u2019s inherent\nexcellency, as reported by Ady, and as evidenced by the notices of\nit in the various books on either side that afterwards came forth,\nand in part, perhaps, through that decree itself, called for its\nreproduction; and in 1651 it was issued with a new title-page, though\nnaturally it was again not entered on the Stationers\u2019 Registers. This\ntime it was really\u2014as evidenced by the signatures\u2014a quarto. The text\nwas one and the same with that printed off by Richard Cotes; but\nthere were three issues, and three slightly different title-pages.\nThe first bears\u2014LONDON | Printed by _Richard Cotes_. 1651. The second\nhas\u2014_Printed by_ R. C. _and are to be sold by_ Giles Calvert, _dwelling\nat the | Black Spread-Eagle at the West-end of_ Pauls. 1651. And except\nfor these final words, separated on both title-pages by a line from the\nrest, both are word for word, and even to the misprint \u201csuperstions\u201d\nidentical. The explanation, in all probability, if not certainty, being\nthat my \u201cfirst\u201d one was the first issue, when the publisher thought\nit more prudent to withhold his name; the other, a second issue of\ncopies still called for, when, finding no ill results, he had become\nbolder. The third has below the line spoken of: _London_ | Printed\nby E. [not R.] Cotes and are to be sold by Thomas Williams at the |\nBible in _Little Britain_ 1654. In this \u201cSCOTS\u201d is printed without the\napostrophe, \u201cmen\u201d, \u201cwomen\u201d, and \u201cchildren\u201d, as also \u201ctreatise\u201d, have\ncapital initials; on both occasions it has \u201cDevils\u201d, not \u201cDivels\u201d;\nand the last line but one above the dividing line ends \u201cDe-\u201d not\n\u201cDivels\u201d, and \u201csuperstions\u201d is rightly printed \u201csuperstitions\u201d. These\nvariations in the title-page, and the exact conformity of the text as\nto the various peculiarities of the letters, words, and sizes of the\npunctuation, show that Williams had come into possession of Calvert\u2019s\nremainder, or of his set-up type, and had issued these sheets,\nprefixing a new title-page of his own, printed by E. Cotes.\n\nThere is not the slightest evidence of a copy of the 1584 edition\nhaving been prepared for the press, beyond the new title-page, and on\ntwo occasions the translation of Latin, that Scot had not\u2014as he had\ndone in similar instances\u2014translated. The Latin-named ingredients on\np. 184 are Englished, and I have thus been enabled to give them in my\nnotings with the more probability that they are correct. The second\ninstance is, as stated in my margin, on p. 416. Two or three press\nerrors are corrected, one of them not a certain emendation, and all\nwithin the competency of an ordinary compositor or reader; but no\nothers, not even that of \u201cincrease\u201d for \u201cincense\u201d, p. 446, while fresh\nerrors, indicative of a careless \u201creader\u201d, are made.\n\nWhat has been thus said as to the character of this second reprint,\ngoes to prove that it was a publisher\u2019s venture based upon the demand\nfor the book, and, therefore, for gain, and one which he carried out\nspite of its having been burnt, and placed among the \u201cprohibited\nbooks\u201d. In like manner, and for the like purpose, and as before,\nwithout entry in the Stationers\u2019 Registers, there was brought out\nthe third, and so-called folio edition of 1665, though the sheets\nare in sixes. All but the title-page, which, curiously enough, was\nagain re-written, though still bearing, like the second, the words,\n\u201cBy Reginald Scot Esquire\u201d; it is a careless reprint of that second,\nwith all its errors, and new ones superadded. But as a novelty and\ninducement to buy, nine chapters, commencing the fifteenth book, and a\nsecond book of the \u201cDiscourse on Devils and Spirits\u201d, were added by an\nanonymous author. Who this anonymity was, I have uselessly spent some\nlittle time in inquiring, time that might have been better employed,\neven had I found him. But it goes to prove that these additions were\nmerely made for novelty\u2019s sake, and its glamour and gain, in that\nthe writer was a believer in, and not improbably, from his minute\ndirections, as well as from his reticence, a practiser of witchcraft,\nor of what he thought to be witchcraft. He also, and I give this as one\npossible clue, was a strong believer in the perishable Astral spirit\nof a man, as well as of Astral spirits in general, and much of his\n\u201cDiscourse\u201d is taken up with remarks on these.\n\nI may here add, as showing the carelessness with which these second and\nthird editions were edited, a note of the errata marked in the first\nand not corrected in them.\n\n75, 21. \u201cWe,\u201d so the second; in the third the (,) is rightly placed\nafter \u201cyears\u201d. A correction that could have been made by the least\nintelligent of \u201creaders\u201d.\n\n168, 31. \u201cEarth _read_ firmament.\u201d Not corrected.\n\n247, 29. \u201cWrite _add_ it.\u201d Not corrected.\n\n269, 16. \u201cIf there be masses _delete_ If.\u201d Retained, but the second\nattempts to correct by inserting \u201cno\u201d before \u201cmasses\u201d, and the third\nfollows suit, though it is as nonsensical as before.\n\n463, 16. \u201cTheir business _read_ that business.\u201d Not corrected.\n\nBeyond these, the limited edition now printed is the only other known\nto me. As stated in the preface, it is a reprint of the first edition,\nwith some slight alterations in the lettering, but not in the spelling.\nBesides the few errata that have been found and recorded, the small\nheading on its left hand pages up to p. 24 is \u201cChap. \u2014\u201d, like that on\nthe right hand, instead of being \u201c1 or 2 Booke\u201d. So also in\nthe earlier pages, the marginal references, though correct, are not\nprinted line for line with the original. The pictorial initial letters\nof the first chapter of each book occupy in the original almost a\nthird of the page. The first word of a chapter has only its first two\nletters\u2014including its pictorial letter\u2014in capitals, but the remainder,\nas well as the rest of the first line, is in larger type than the\nrest. The original being also in black letter was enabled to use both\nRomans and Italics as variants, whereas the reprint could only use\nItalics. The rule of the original is, however, in general very simple.\n\u201cThe \u2014 Chapter\u201d, the contents of the chapter and proper names are in\nRomans; \u201cThe \u2014 Booke\u201d and quotations in Italics; the translations of\nquotations in Romans. Wherever there can be any doubt the type of the\noriginal is marked in the margin, as are occasional uses by the author\nof [] to distinguish them from the editor\u2019s use of the same. It may be\nadded that \u201cThe \u2014 Chapter\u201d, and the contents of the chapter, have been\ntransposed. The V like arrangement of the lines at the end of a chapter\nhave not been followed, but been imitated according to the spirit in\nwhich they were employed; for, after an investigation made for the\npurpose, it was found that they do not indicate a division of the text\nor matter, but were simply compositors\u2019 devices to fill up a page when\nthat page either ended a book, or when its blank space did not allow\nof the commencement of a new chapter. Similarly, on one page, a (\u2235)\nwas added to complete the page. And, in like manner, if there was still\nspace at the end of a book, an engraving was inserted. I would add\nthat all the page references that I make are to the pages of the 1584\nedition.\n\nI had collected for an appendix various grammatical peculiarities of\nthe age; but they increased the number of pages, and therefore the\nprice of the book, without, as seemed to me, sufficient cause, more\nespecially as the reader can readily consult Dr. Abbot\u2019s _Shakesperian\nGrammar_, as well as notices in other books. One point, however, ought\nto be attended to. Though an educated and University man, accustomed to\nLatin and Greek, he, like all of his time, followed the then frequent\nhabit of using singular verbs after plural nominatives not immediately\npreceding them. A close examination of these, both in Scot and Greene,\nanother literate and Utriusque Academi\u00e6 in Artibus Magister; and one\nnotable one in Ben Jonson, who elsewhere, so far as I know, avoids this\nerror; as well as those in Shakespeare and others, have shown me that\nthey cannot be explained as is sought in Dr. Abbot\u2019s _Shakesperian\nGrammar_, \u00a7 333, where the form of the verb is held to be a remnant of\nthe northern early English third person plural in \u201cs\u201d. The instances\nalone of the auxiliary verbs so used set this theory aside, and show\nthat the custom was due to carelessness, habit, the remoteness or after\nposition of the true nominatives, and to the nearness of another word,\nsometimes even to a transposed objective; or of a \u201cthat\u201d or \u201cwhich\u201d\nthat had the look of a singular, or in the case of a double nominative,\nto both words being considered as implying one thought, as indeed they\noften did, being merely synonyms. Our Elizabethan ancestors would\nhave said: \u201cPity and compassion moves me,\u201d because they held pity\nand compassion were one and the same; and the habit of using Saxon\nand Latin, or other synonyms, led them to use the same construction\nwhen the meanings were but allied. This seems to me the more likely\nexplanation: but the reader may prefer this\u2014that our ancestors took the\nphrase to be elliptical, and that the verb really employed after both\nsubstantives was to be understood after the first and before the \u201cand\u201d.\n\n_Contemporary Notices of Scot._\u2014Of strictly contemporary notices, I\nknow of but two. In Nash\u2019s _Four Letters Confuted_, 1593, he asks, ed.\nGrosart, ii, 252: \u201cHow is the _Supplication_ a diabolicall Discourse,\notherwise than as it intreats of the diverse natures and properties\nof Divels and spirits? in that far fetcht sense may the famous\n_defensative against supposed Prophecies_, and _the Discoverie of\nWitchcraft_ be called notorious Diabolicall discourses, as well as the\n_Supplication_, for they also intreate of the illusions and sundrie\noperations of spirits.\u201d The second is in Gabriel Harvey\u2019s _Pierce\u2019s\nSupererogation_, 1593, ed. Grosart, ii, 291: \u201cScottes discoovery of\nWitchcraft, dismasketh sundry egregious impostures, and in certaine\nprincipall Chapters, & speciall passages, hitteth the nayle on the head\nwith a witnesse: howsoever I could have wished, [G. H. is nothing if\nhe be not quasi-critical and emending] he had either dealt somewhat\nmore curteously with Monsieur Bodine, or c\u014dfuted him somewhat more\neffectually.\u201d\n\nOf course, various of the after-writers on witchcraft, whichever\nside they took, either spoke of him explicitly, or alluded to him;\nWebster, Wagstaffe, Ady, and others, on the same side as Scot, and\nMeric Casaubon, Cotta, etc., ending with Glanvil on the other. But\nthese, the really curious in such matters may be left to search out\nfor themselves. Only I would like to mention John Deacon\u2019s and John\nWalker\u2019s _Dialogicall Discourses of ... Devils_ [etc.], 1601, both\nbecause they, being clergymen, had the boldness\u2014besides adding new\narguments of their own, and though their wording is somewhat less\ndecided than their own evident belief\u2014out of three explanations of the\ncase of the Witch of Endor which they set before the reader, to plainly\nprefer Scot\u2019s view of her ventriloquism, both naming him in the text,\nand giving the reference to his page in their margin; and secondly,\nbecause so far as a hasty look enables one to give an opinion, they\nspoke more rationally on magical and other points than one would at\nthat date expect. They also quote the opinion of Hippocrates on magical\ncures, as given by Scot, p. 450, and show that they take it, though\nnot literally, from him, and not from Hippocrates directly, by giving\na reference to Scot in the margin. Afterwards they published in 1603,\na second large work, _A summarie_[?] _answer to John Darrell_, the\nfirst work having been also suggested by the same impostor, and his\nsetting forth of himself as a caster out of devils.\n\nI have said on p. _xxii_ that the discovery of Scot\u2019s name in the\nSubsidy Rolls for 1586 and 1587 with the affix of \u201cArmiger\u201d was for me\nan important find. And now I would explain that it was so, inasmuch\nas it set my mind at rest as to the oneness of the Raynold of the\n_Hoppe-garden_ with the Reginald Scot Esquire, of the _Witchcraft_.\nAware that Reynold and Reginald were variants of one name, used of\nand by the same person, the following facts hindered me for a long\ntime from accepting the common belief that the Raynold and Reginald\nof these two works were one and the same. First, the author of the\n_Hoppe-garden_ in each of his signatures to the editions of 1574-6-8,\nthree in each, appears as Raynold. In the marriage entry, in the\npay-account of the Kent forces, in the Muster-roll, and in the Will,\nit is also Raynold. But in 1584, throughout the _Witchcraft_, that is,\nfour times in all, the name appears as Reginald. Secondly, in the Will\nof 1599, in accordance with the want of any title on the title-page\nof the _Hoppe-garden_, he describes himself as \u201cgent\u201d, and in the\nInquisitio p. m., though he is called Reginald, the document being in\nLatin, he is, as in his Will, \u201cgenerosus\u201d. But in the title-page of\nthe _Witchcraft_, he is Reginald Scot Esquire. The finding no evidence\nof the separate existence of a Raynold and a Reginald, the frequent\nreferences to the Scriptures in the _Witchcraft_, and the very frequent\nreferences to the Proverbs and Ecclesiastes, in the \u201cAddress to the\nReader\u201d of the _Hoppe-garden_, the use in both works, as already\nquoted, of certain legal phrases, and the occurrence in the prefatory\npart of the _Hoppe-garden_ of \u201cwith the licour (or rather the lucre)\u201d,\nand \u201ccondemne the man, or rather the mynde\u201d, a trick of language not\nunfrequently repeated in the _Discoverie_, a trick resulting from his\nlove of irony, shook my doubts. But there were still, the want of any\ntitle after the name in the _Hoppe-garden_, the \u201cgent\u201d of the Will,\nand the \u201cgenerosus\u201d of the Inquisitio, as against the \u201cEsquire\u201d of the\n_Discoverie_. First, however, Hunter\u2019s suggestion, that his esquireship\nwas due to his having been appointed a Justice of the Peace, and then\nthe discovery of armiger after his name, have removed all reasonable\ndoubts; and to turn our belief to a positive certainty, it only remains\nto discover that he was a Justice of the Peace.\n\nPossibly the reader may now expect some pages on Scot\u2019s style as a\nwriter, and on his claim\u2014his claim, yet not one made by himself\u2014to be\nconsidered an English classic. But, besides that, I am not \u201cgreatly\n\u00e6sthetic\u201d, and besides having expressed my opinions in more than\none place in this Introduction, I think that any reader, with any\nappreciation of style, and of the manner in which an argument ought to\nbe carried out, can come to but one conclusion. Such belief, I may add,\nis strengthened by this, that most writers whom I have consulted are\nof this opinion: and I would conclude with three quotations, chiefly\nregarding the way in which he carried out his argument. The Rev. Jos.\nHunter, in his MS. _Chorus Vatum_, ch. v, says: \u201cIn fact, I had no\nnotion of the admirable character of this book till I read it this\nSeptember 1839. It is one of the few instances in which a bold spirit\nopposes himself to the popular belief, and seeks to throw protection\nover a class of the defenceless. In my opinion, he ought to stand very\nprominent in any catalogue of Persons who have been public benefactors.\u201d\n\n\u201cTo answer his argument was wholly impossible, and though the\npublication of his book did not put an end to the notion which\ncontinued very prevalent for a century afterwards [though we know from\nAdy that it greatly checked the belief for a time], yet it had, I have\nno doubt, much to do with the silent and gradual extinction of it.\u201d\n\nSo D\u2019Israeli, in his _Amenities of Literature_, has these words: \u201cA\nsingle volume sent forth from the privacy of a retired student, by its\nsilent influence may mark an epoch in the history of the human mind.\u201d\n\n\u201cSuch a volume was _The Discoverie of Witchcraft_, by Reginald Scot,\na singular work, which may justly claim the honour in this country of\nopening that glorious career which is dear to humanity and fatal to\nimposture.\u201d\n\nThirdly, Professor W. T. Gairdner, M.D. and LL.D., thus speaks, in his\naddress on \u201cInsanity: Modern Views as to its Nature and Treatment\u201d,\nread before the Glasgow Medico-Chirurgical Society: \u201cBut I cannot\nleave it [witchcraft] ... without expressing, more strongly than even\nMr. Lecky does, the unqualified admiration and surprise which arise\nin the mind on finding that in 1584 ... there was at least one man in\nEngland ... who could scan the whole field of demonology, and all its\nterrible results in history, with an eye as clear from superstition,\nand a judgment as sound and unwavering in its opposition to abuses, as\nthat of Mr. Lecky himself. There is only one book, so far as I know, in\nany language, written in the sixteenth or even the seventeenth century,\nthat merits this praise: and it is a book which, notwithstanding its\nwide human interest, its great and solid learning, and a charming\nEnglish style that makes it most readable, even at the present day,\nhas never been reprinted for two hundred years, and is therefore\nextremely inaccessible to most readers. Reginald Scot\u2019s _Discoverie of\nWitchcraft_ ... stands brightly out amid the darkness of its own and\nthe succeeding age, as a perfectly unique example of sagacity amounting\nto genius.\u201d He adds: \u201cNothing, however, is more evident than that Scot,\nhowever indebted to Wier (and both of them, probably, to Cornelius\nAgrippa ...), was far in advance of either in the clearness of his\nviews and the unwavering steadiness of his leanings to the side of\nhumanity and justice.\u201d\n\n \u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\n\n\n NOTE.\u2014_The italic numerals in the side margins denote the\n pages of the first, the ordinary numbers those of the second\n edition._\n\n\n\n\n The di\u017fcouerie\n of witchcraft,\n Wherein the lewde dealing of witches\n _and witchmongers is notablie detected, the_\n knauerie of coniurors, the impietie of inchan-\n _tors, the follie of \u017footh\u017faiers, the impudent fal\u017f_-\n hood of cou\u017fenors, the infidelitie of athei\u017fts,\n _the pe\u017ftilent practi\u017fes of Pythoni\u017fts, the_\n curio\u017fitie of figureca\u017fters, the va-\n _nitie of dreamers, the begger_-\n lie art of Alcu-\n my\u017ftrie,\n\n The abhomination of idolatrie, the hor-\n _rible art of poi\u017foning, the vertue and power of_\n naturall magike, and all the conueiances\n _of Legierdemaine and iuggling are deciphered:_\n and many other things opened, which\n _haue long lien hidden, howbeit_\n verie nece\u017f\u017farie to\n be knowne.\n\n Heerevnto is added a treati\u017fe vpon the\n _nature and \u017fub\u017ftance of \u017fpirits and diuels_,\n &c: all latelie written\n _by Reginald Scot_\n E\u017fquire.\n\n 1. Iohn. 4, 1.\n _Beleeue not euerie \u017fpirit, but trie the \u017fpirits, whether they are\n of God; for manie fal\u017fe prophets are gone\n out into the world, &c._\n\n 1584\n\n\n +----------------------------------------------------------------------+\n |**********************************************************************|\n |*+------------------------------------------------------------------+*|\n |*| SCOT\u2019S |*|\n |*| Di\u017fcovery of VVitchcraft: |*|\n |*| |*|\n |*| PROVING |*|\n |*| The common opinions of Witches con- |*|\n |*| tracting with Divels, Spirits, or Familiars; and |*|\n |*| their power to kill, torment, and con\u017fume the bodies of |*|\n |*| men women, and children, or other creatures by di\u017fea\u017fes |*|\n |*| or otherwi\u017fe; their flying in the Air, &c. To be but imaginary |*|\n |*| Erronious conceptions and novelties; |*|\n |*| |*|\n |*| WHEREIN ALSO, |*|\n |*| |*|\n |*| The lewde unchri\u017ftian practi\u017fes of Witchmongers, upon aged, |*|\n |*| melancholy, ignorant, and \u017fuper\u017ftious people in extorting con- |*|\n |*| fe\u017f\u017fions, by inhumane terrors and tortures is notably detected. |*|\n |*| |*|\n |*| { The knavery and confederacy of Conjurors. |*|\n |*| { The impious bla\u017fphemy of Inchanters. |*|\n |*| { The impo\u017fture of Sooth\u017fayers, and Infidelity of Athei\u017fts. |*|\n |*| { The delu\u017fion of Pythoni\u017fts, Figure-ca\u017fters, A\u017ftrologers, |*|\n |*| ALSO { and vanity of Dreamers. |*|\n |*| { The fruitle\u017f\u017fe beggerly art of Alchimi\u017ftry. |*|\n |*| { The horrible art of Poi\u017foning and all the tricks and |*|\n |*| { conveyances of juggling and Liegerdemain are fully |*|\n |*| { deciphered. |*|\n |*| |*|\n |*| With many other things opened that have long lain hidden: |*|\n |*| though very nece\u017f\u017fary to be known for the undeceiving of |*|\n |*| Judges, Ju\u017ftices, and Juries, and for the pre\u017fervation |*|\n |*| of poor, aged, deformed, ignorant people; frequently |*|\n |*| taken, arraigned, condemned and executed for Witches, |*|\n |*| when according to a right under\u017ftanding, and a good |*|\n |*| con\u017fcience, Phy\u017fick, Food, and nece\u017f\u017faries should |*|\n |*| be admini\u017ftred to them. |*|\n |*| |*|\n |*| Whereunto is added, a treati\u017fe upon the nature, and \u017fub\u017ftance |*|\n |*| of Spirits and Divels, &c. all written and publi\u017fhed in |*|\n |*| _Anno_ 1584. by _Reginald Scot_, E\u017fquire. |*|\n |*| ---------------------------------------------------------------- |*|\n |*| _LONDON_, |*|\n |*| Printed by _Richard Cotes_. 1651. |*|\n |*+------------------------------------------------------------------+*|\n |**********************************************************************|\n +----------------------------------------------------------------------+\n\n\n Size, Fol., 10\u00bc in. \u00d7 6\u215b.\n +----------------------------------------------------------------------+\n |+--------------------------------------------------------------------+|\n || THE ||\n || Di\u017fcovery of Witchcraft: ||\n || ||\n || _PROVING_, ||\n || That the Compacts and Contracts of Witches ||\n || with _Devils_ and all _Infernal Spirits_ or _Familiars_, are but ||\n || Erroneous Novelties and Imaginary Conceptions. ||\n || ||\n || _Al\u017fo di\u017fcovering_, How far their power extendeth, in Killing, ||\n || Tormenting, Con\u017fuming, or Curing the bodies of Men, Women, ||\n || Children, or Animals, by Charms, Philtres, Periapts, Pentacles, ||\n || Cur\u017fes, and Conjurations. ||\n || ||\n || _WHEREIN LIKEWISE_ ||\n || The Unchri\u017ftian Practices and Inhumane Dealings of ||\n || _Searchers_ and _Witch-tryers_ upon _Aged_, _Melancholly_ and ||\n || _Super\u017ftitious_ people, in extorting Confe\u017f\u017fions by Terrors ||\n || and Tortures, and in devi\u017fing fal\u017fe Marks and Symptoms, are ||\n || notably Detected. ||\n || ||\n || And the Knavery of _Juglers_, _Conjurers_, _Charmers_, ||\n || _Sooth\u017fayers_, _Figure\u2e17Ca\u017fters_, _Dreamers_, _Alchymi\u017fts_ and ||\n || _Philterers_; with many other things that have long ||\n || lain hidden, fully Opened and Deciphered. ||\n || ||\n || _ALL WHICH_ ||\n || Are very nece\u017f\u017fary to be known for the undeceiving of _Judges_, ||\n || _Ju\u017ftices_, and _Jurors_, before they pa\u017fs Sentence upon Poor, ||\n || Mi\u017ferable and Ignorant People; who are frequenly Arraigned, ||\n || Condemned, and Executed for _Witches_ and _Wizzards_. ||\n || ||\n || _IN SIXTEEN BOOKS._ ||\n || ------------------------------------------------------------------ ||\n || _By_ REGINALD SCOT _E\u017fquire_. ||\n || ------------------------------------------------------------------ ||\n || Whereunto is added ||\n || An excellent Di\u017fcour\u017fe of the _Nature_ and _Sub\u017ftance_ ||\n || OF ||\n || DEVILS and SPIRITS, ||\n || _IN TWO BOOKS_: ||\n || The _Fir\u017ft_ by the afore\u017faid _Author_: The _Second_ now ||\n || added in this _Third Edition_, as Succedaneous to the _former_, ||\n || and conducing to the compleating of the _Whole Work_: ||\n || With _Nine Chapters_ at the beginning of the _Fifteenth.[*] Book_ ||\n || of the _D I S C O V E R Y_. ||\n || ------------------------------------------------------------------ ||\n || _LONDON_: ||\n || Printed for _A. Clark_, and are to be \u017fold by _Dixy Page_ at the ||\n || _Turks-Head_ in _Cornhill_ near the _Royall Exchange_, 1665. ||\n |+--------------------------------------------------------------------+|\n +----------------------------------------------------------------------+\n\n[*] [_Sic._]\n\n\n\n\n The Epistle\n\n _To the Honorable, mine especiall good_\n Lord, Sir Roger Manwood Knight, Lord\n _cheefe Baron of hir Majesties Court_\n of the Eschequer.\n\n\nInsomuch as I know that your Lordship is by nature whollie inclined,\nand in purpose earnestly bent to releeve the poore, and that not\nonlie with hospitalitie and almes, but by diverse other devises and\nwaies tending to their comfort, having (as it were) framed and set\nyour selfe to the helpe and maintenance of their estate; as appeareth\nby your charge and travell in that behalfe. Whereas also you have a\nspeciall care for the supporting of their right, and redressing of\ntheir wrongs, as neither despising their calamitie, nor yet forgetting\ntheir complaint, seeking all meanes for their amendement, and for the\nreformation of their disorders, even as a verie father to the poore.\nFinallie, for that I am a poore member of that commonwelth, where\nyour Lordship is a principall person; I thought this my travell, in\nthe behalfe of the poore, the aged, and the simple, might be verie\nfitlie commended unto you: for a weake house requireth a strong staie.\nIn which respect I give God thanks, that hath raised up unto me so\nmightie a freend for them as your Lordship is, who in our lawes have\nsuch knowledge, in government such discretion, in these causes such\nexperience, and in the commonwealth such authoritie; and neverthelesse\nvouchsafe to descend to the consideration of these base and inferior\nmatters, which minister more care and trouble, than worldlie estimation.\n\nAnd in somuch as your Lordship knoweth, or rather exerciseth the office\nof a judge, whose part it is to heare with courtesie, and to determine\nwith equitie; it cannot but be apparent unto you, that when punishment\nexceedeth the fault, it is rather to be thought vengeance than\ncorrection. In which respect I knowe you spend more time and travell in\nthe conversion and reformation, than in the subversion & confusion of\noffenders, as being well pleased to augment your owne private paines,\nto the end you may diminish their publike smart. For in truth, that\ncommonwealth remaineth in wofull state, where fetters and halters beare\nmore swaie than mercie and due compassion.\n\nHowbeit, it is naturall to unnaturall people, and peculiar unto\nwitchmongers, to pursue the poore, to accuse the simple, and to kill\nthe innocent; supplieng in rigor and malice towards others, that which\nthey themselves want in proofe and discretion, or the other in offense\nor occasion. But as a cruell hart and an honest mind doo seldome meete\nand feed togither in a dish; so a discreet and mercifull magistrate,\nand a happie commonwealth cannot be separated asunder. How much then\nare we bound to God, who hath given us a Queene, that of justice is not\nonly the very perfect image & paterne; but also of mercie & clemencie\n(under God) the meere fountaine & bodie it selfe? In somuch as they\nwhich hunt most after bloud in these daies, have least authoritie to\nshed it. Moreover, sith I see that in cases where lenitie might be\nnoisome, & punishment wholesome to the commonwealth; there no respect\nof person can move you, no authoritie can abash you, no feare, no\nthrets can daunt you in performing the dutie of justice.\n\nIn that respect againe I find your Lordship a fit person, to judge and\nlooke upon this present treatise. Wherein I will bring before you, as\nit were to the barre, two sorts of most arrogant and wicked people, the\nfirst challenging to themselves, the second attributing unto others,\nthat power which onelie apperteineth to God,[a] who onelie is the\nCreator of all things,[b] who onelie searcheth the heart and reines,\nwho onelie[c] knoweth our imaginations and thoughts, who onelie[d]\nopeneth all secrets, who[e] onelie worketh great wonders, who onelie\nhath power[f] to raise up & cast downe; who onelie maketh thunder,\nlightning, raine, tempests, and restraineth them at his pleasure; who\nonelie[g] sendeth life and death, sicknesse & health, wealth and wo;\nwho neither giveth nor lendeth his[h] glorie to anie creature.\n\n\u2666[a] Apoc. 4, 11.\u2666\n\n\u2666[b] Rom. 8.\n Acts. 5.\n Apoc. 2.\u2666\n\n\u2666[c] Luke. 16.\u2666\n\n\u2666[d] Dan. 2. & 28, & 47.\u2666\n\n\u2666[e] Psalm. 72. & 136.\n Jer. 5.\u2666\n\n\u2666[f] Job, 5. & 36\n Sam. 12.\n 1. Reg. 8.\n 2. Reg. 3.\n Isaie. 5.\n Zach. 10. & 14.\n Amos. 4. 7.\u2666\n\n\u2666[g] Job. 1.\u2666\n\n\u2666[h] Isaie. 42, 8.\u2666\n\nAnd therefore, that which greeveth me to the bottome of my hart,\nis, that these witchmongers cannot be content, to wrest out of Gods\nhand his almightie power, and keepe it themselves, or leave it with\na witch: but that, when by drift of argument they are made to laie\ndowne the bucklers, they yeeld them up to the divell, or at the least\npraie aid of him, as though the raines of all mens lives and actions\nwere committed into his hand; and that he sat at the sterne, to guide\nand direct the course of the whole world, imputing unto him power and\nabilitie inough to doo as great things, and as strange miracles as ever\nChrist did.\n\nBut the doctors of this supernaturall doctrine saie somtimes, that\nthe witch doth all these things by vertue of hir charmes; sometimes\nthat a spirituall, sometimes that a corporall divell doth accomplish\nit; sometimes they saie that the divell doth but make the witch\nbeleeve she doth that which he himselfe hath wrought; sometimes that\nthe divell seemeth to doo that by compulsion, which he doth most\nwillinglie. Finallie, the writers hereupon are so eloquent, and full\nof varietie; that sometimes they write that the divell dooth all this\nby Gods permission onelie; sometimes by his licence, somtimes by his\nappointment: so as (in effect and truth) not the divell, but the high\nand mightie king of kings, and Lord of hosts, even God himselfe, should\nthis waie be made obedient and servile to obeie and performe the will\n& commandement of a malicious old witch, and miraculouslie to answere\nhir appetite, as well in everie trifling vanitie, as in most horrible\nexecutions; as the revenger of a doting old womans imagined wrongs, to\nthe destruction of manie innocent children, and as a supporter of hir\npassions, to the undoing of manie a poore soule. And I see not, but a\nwitch may as well inchant, when she will; as a lier may lie when he\nlist: and so should we possesse nothing, but by a witches licence and\npermission.\n\nAnd now forsooth it is brought to this point, that all divels, which\nwere woont to be spirituall, may at their pleasure become corporall,\nand so shew themselves familiarlie to witches and conjurors, and to\nnone other, and by them onlie may be made tame, and kept in a box,\n&c. So as a malicious old woman may command hir divell to plague hir\nneighbor: and he is afflicted in manner and forme as she desireth. But\nthen commeth another witch, and she biddeth hir divell helpe, and he\nhealeth the same partie. So as they make it a kingdome divided in it\nselfe, and therefore I trust it will not long endure, but will shortlie\nbe overthrowne, according to the words of our Savior, _Omne regnum in\nse divisum desolabitur_, Everie kingdome divided in it selfe shalbe\ndesolate.\n\nAnd although some saie that the divell is the witches instrument, to\nbring hir purposes and practises to passe: yet others saie that she is\nhis instrument, to execute his pleasure in anie thing, and therefore\nto be executed. But then (me thinks) she should be injuriouslie dealt\nwithall, and put to death for anothers offense: for actions are not\njudged by instrumentall causes; neither dooth the end and purpose\nof that which is done, depend upon the meane instrument. Finallie,\nif the witch doo it not, why should the witch die for it? But they\nsaie that witches are persuaded, and thinke, that they doo indeed\nthose mischeefs; and have a will to performe that which the divell\ncommitteth: and that therefore they are worthie to die. By which reason\neverie one should be executed, that wisheth evill to his neighbor,\n&c. But if the will should be punished by man, according to the\noffense against God, we should be driven by thousands at once to the\nslaughterhouse or butcherie. For whosoever loatheth correction shall\ndie. And who should escape execution, if this lothsomnesse (I saie)\nshould extend to death by the civill lawes. Also the reward of sinne is\ndeath. Howbeit, everie one that sinneth, is not to be put to death by\nthe magistrate. But (my Lord) it shalbe proved in my booke, and your\nLordship shall trie it to be true, as well here at home in your native\ncountrie, as also abrode in your severall circuits, that (besides\nthem that be _Venific\u00e6_, which are plaine poisoners) there will be\nfound among our witches onelie two sorts; the one sort being such by\nimputation, as so thought of by others (and these are abused, and not\nabusors) the other by acceptation, as being willing so to be accompted\n(and these be meere cousenors.)\n\n\u2666Proverb. 5.\u2666\n\nCalvine treating of these magicians, calleth them cousenors, saieng\nthat they use their juggling knacks onelie to amase or abuse the\npeople; or else for fame: but he might rather have said for gaine.\nErastus himselfe, being a principall writer in the behalfe of witches\nomnipotencie, is forced to confesse, that these Greeke words, \u03bc\u03b1\u03b3\u03af\u03b1,\n\u03bc\u03b1\u03b3\u03b3\u03b1\u03b3\u03af\u03b1, \u03c6\u03b1\u03c1\u03bc\u03b1\u03ba\u03af\u03b1, are most commonlie put for illusion, false packing,\ncousenage, fraud, knaverie and deceipt: and is further driven to saie,\nthat in ancient time, the learned were not so blockish, as not to see\nthat the promises of magicians and inchanters were false, and nothing\nelse but knaverie, cousenage, and old wives fables; and yet defendeth\nhe their flieng in the aire, their transferring of corne or grasse from\none feeld to another, &c.\n\n\u2666_Instit. lib. 5. ca. 8. sect. 6._\u2666\n\n\u2666_Item upon Deut. cap. 18._\u2666\n\n\u2666_Lib. de lamiis, pag. 5._\u2666\n\nBut as Erastus disagreeth herein with himselfe and his freends: so is\nthere no agreement among anie of those writers, but onlie in cruelties,\nabsurdities, and impossibilities. And these (my Lord) that fall into so\nmanifest contradictions, and into such absurd asseverations, are not\nof the inferior sort of writers; neither are they all papists, but men\nof such accompt, as whose names give more credit to their cause, than\ntheir writings. In whose behalfe I am sorie, and partlie for reverence\nsuppresse their fondest errors and fowlest absurdities; dealing\nspeciallie with them that most contend in crueltie,[a] whose feete are\nswift to shed bloud, striving (as [b]Jesus the sonne of Sirach saith)\nand hasting (as [c]Salomon the sonne of David saith) to powre out the\nbloud of the innocent; whose heat against these poore wretches cannot\nbe allaied with anie other liquor than bloud. And therfore I feare that\n[d]under their wings will be found the bloud of the soules of the\npoore, at that daie, when the Lord shall saie; [e]Depart from me ye\nbloudthirstie men.\n\n\u2666[a] Isaie. 59, 7.\n Rom. 3, 15.\u2666\n\n\u2666[b] Eccl. 27, 5.\u2666\n\n\u2666[c] Prov. 1, 16.\u2666\n\n\u2666[d] Jer. 2, 34.\u2666\n\n\u2666[e] Ps. 139, 15.\n Esai. 33, 15.\u2666\n\nAnd bicause I know your Lordship will take no counsell against innocent\nbloud, but rather suppresse them that seeke to embrue their hands\ntherein; I have made choise to open their case unto you, and to laie\ntheir miserable calamitie before your feete: following herein the\nadvise of that learned man Brentius, who saith; _Si quis admonuerit\nmagistratum, ne in miseras illas mulierculas s\u00e6viat, eum ego arbitror\ndivinit\u00f9s excitatum_; that is, If anie admonish the magistrate not\nto deale too hardlie with these miserable wretches, that are called\nwitches, I thinke him a good instrument raised up for this purpose by\nGod himselfe.\n\n\u2666_In epistola ad Jo. Wier._\u2666\n\nBut it will perchance be said by witchmongers; to wit, by such as\nattribute to witches the power which apperteineth to God onelie, that\nI have made choise of your Lordship to be a patrone to this my booke;\nbicause I think you favour mine opinions, and by that meanes may the\nmore freelie publish anie error or conceipt of mine owne, which should\nrather be warranted by your Lordships authoritie, than by the word of\nGod, or by sufficient argument. But I protest the contrarie, and by\nthese presents I renounce all protection, and despise all freendship\nthat might serve to helpe towards the suppressing or supplanting of\ntruth: knowing also that your Lordship is farre from allowing anie\ninjurie done unto man; much more an enimie to them that go about to\ndishonor God, or to embezill the title of his immortall glorie. But\nbicause I know you to be perspicuous, and able to see downe into the\ndepth and bottome of causes, and are not to be carried awaie with the\nvaine persuasion or superstition either of man, custome, time, or\nmultitude, but mooved with the authoritie of truth onlie: I crave your\ncountenance herein, even so farre foorth, and no further, than the lawe\nof God, the lawe of nature, the lawe of this land, and the rule of\nreason shall require. Neither doo I treat for these poore people anie\notherwise, but so, as with one hand you may sustaine the good, and with\nthe other suppresse the evill: wherein you shalbe thought a father to\norphans, an advocate to widowes, a guide to the blind, a staie to the\nlame, a comfort & countenance to the honest, a scourge and terror to\nthe wicked.\n\nThus farre I have beene bold to use your Lordships patience, being\noffended with my selfe, that I could not in brevitie utter such\nmatter as I have delivered amplie: whereby (I confesse) occasion of\ntediousnes might be ministred, were it not that your great gravitie\njoined with your singular constancie in reading and judging be means\nof the contrarie. And I wish even with all my hart, that I could make\npeople conceive the substance of my writing, and not to misconstrue\nanie part of my meaning. Then doubtles would I persuade my selfe, that\nthe companie of witchmongers, &c: being once decreased, the number also\nof witches, &c: would soone be diminished. But true be the words of the\nPoet,[*]\n\n _Haudquaquam poteris sortirier omnia solus,\n N\u00e1mque aliis divi bello pollere dederunt,\n Huic saltandi artem, voce huic cythar\u00e1que canendi:\n Rursum alii inseruit sagax in pectore magnus\n Jupiter ingenium, &c._\n\n\u2666[*] [Homer.]\u2666\n\nAnd therefore as doubtfull to prevaile by persuading, though I have\nreason and common sense on my side; I rest upon earnest wishing;\nnamelie, to all people an absolute trust in God the creator, and not\nin creatures, which is to make flesh our arme: that God may have his\ndue honor, which by the undutifulnes of manie is turned into dishonor,\nand lesse cause of offense and errour given by common received evill\nexample. And to your Lordship I wish, as increase of honour, so\ncontinuance of good health, and happie daies.\n\n Your Lordships to be commanded\n\n _Reginald Scot_.\n\n\n\n\n _To the right worshipfull Sir\n Thomas Scot Knight, &c._\n\n [Rom. and Ital. of this reversed from original.]\n\n\nSir, I see among other malefactors manie poore old women convented\nbefore you for working of miracles, other wise called witchcraft,\nand therefore I thought you also a meet person to whom I might\nc\u014dmend my booke. And here I have occasion to speake of your sincere\nadministration of justice, and of your dexteritie, discretion, charge,\nand travell emploied in that behalfe, wherof I am oculatus testis.\nHowbeit I had rather refer the reader to common fame, and their owne\neies and eares to be satisfied; than to send them to a Stationers\nshop, where manie times lies are vendible, and truth contemptible. For\nI being of your house, of your name, & of your bloud; my foot being\nunder your table, my hand in your dish, or rather in your pursse, might\nbee thought to flatter you in that, wherein (I knowe) I should rather\noffend you than please you. And what need I currie favour with my most\nassured friend? And if I should onelie publish those vertues (though\nthey be manie) which give me speciall occasion to exhibit this my\ntravell unto you, I should doo as a painter, that describeth the foot\nof a notable personage, and leaveth all the best features in his bodie\nuntouched.\n\nI therefore (at this time) doo onelie desire you to consider of my\nreport, concerning the evidence that is commonlie brought before you\nagainst them. See first whether the evidence be not frivolous, &\nwhether the proofs brought against them be not incredible, consisting\nof ghesses, presumptions, & impossibilities contrarie to reason,\nscripture, and nature. See also what persons complaine upon them,\nwhether they be not of the basest, the unwisest, & most faithles kind\nof people. Also may it please you to waie what accusations and crimes\nthey laie to their charge, namelie: She was at my house of late, she\nwould have had a pot of milke, she departed in a chafe bicause she\nhad it not, she railed, she curssed, she mumbled and whispered, and\nfinallie she said she would be even with me: and soone after my child,\nmy cow, my sow, or my pullet died, or was strangelie taken. Naie (if it\nplease your Worship) I have further proofe: I was with a wise woman,\nand she told me I had an ill neighbour, & that she would come to my\nhouse yer it were long, and so did she; and that she had a marke above\nhir waste, & so had she: and God forgive me, my stomach hath gone\nagainst hir a great while. Hir mother before hir was counted a witch,\nshe hath beene beaten and scratched by the face till bloud was drawne\nupon hir, bicause she hath beene suspected, & afterwards some of those\npersons were said to amend. These are the certeinties that I heare in\ntheir evidences.\n\nNote also how easilie they may be brought to confesse that which\nthey never did, nor lieth in the power of man to doo: and then see\nwhether I have cause to write as I doo. Further, if you shall see that\ninfidelitie, poperie, and manie other manifest heresies be backed and\nshouldered, and their professors animated and hartened, by yeelding\nto creatures such infinit power as is wrested out of Gods hand, and\nattributed to witches: finallie, if you shall perceive that I have\nfaithfullie and trulie delivered and set downe the condition and\nstate of the witch, and also of the witchmonger, and have confuted by\nreason and lawe, and by the word of God it selfe, all mine adversaries\nobjections and arguments: then let me have your countenance against\nthem that maliciouslie oppose themselves against me.\n\nMy greatest adversaries are yoong ignorance and old custome. For what\nfollie soever tract of time hath fostered, it is so superstitiouslie\npursued of some, as though no error could be acquainted with custome.\nBut if the lawe of nations would joine with such custome, to the\nmaintenance of ignorance, and to the suppressing of knowledge; the\ncivilest countrie in the world would soone become barbarous, &c. For\nas knowledge and time discovereth errors, so dooth superstition and\nignorance in time breed them. And concerning the opinions of such, as\nwish that ignorance should rather be mainteined, than knowledge busilie\nsearched for, bicause thereby offense may grow: I answer, that we are\ncommanded by Christ himselfe to search for knowledge: for it is the\nkings honour (as Salomon saith) to search out a thing.\n\n\u2666John. 5.\u2666\n\n\u2666Prov. 15, 1.\u2666\n\nAristotle said to Alexander, that a mind well furnished was more\nbeautifull than a bodie richlie araied. What can be more odious to\nman, or offensive to God, than ignorance: for through ignorance the\nJewes did put Christ to death. Which ignorance whosoever forsaketh, is\npromised life everlasting: and therfore among Christians it should be\nabhorred above all other things. For even as when we wrestle in the\ndarke, we tumble in the mire, &c: so when we see not the truth, we\nwallow in errors. A blind man may seeke long in the rishes yer he find\na needle; and as soone is a doubt discussed by ignorance. Finallie,\ntruth is no sooner found out in ignorance, than a sweet savor in a\ndunghill. And if they will allow men knowledge, and give them no leave\nto use it, men were much better be without it than have it. For it is,\nas to have a tallent, and to hide it under the earth; or to put a\ncandle under a bushell: or as to have a ship, & to let hir lie alwaies\nin the docke: which thing how profitable it is, I can saie somewhat by\nexperience.\n\n\u2666Acts. 3.\n Proverbs. 9.\u2666\n\n\u2666Matth. 25.\n Matth. 5.\n Luke. 8.\u2666\n\nBut hereof I need saie no more, for everie man seeth that none can\nbe happie who knoweth not what felicitie meaneth. For what availeth\nit to have riches, and not to have the use thereof? Trulie the\nheathen herein deserved more commendation than manie christians, for\nthey spared no paine, no cost, nor travell to atteine to knowledge.\nPythagoras travelled from Thamus to Aegypt, and afterwards into Crete\nand Laced\u00e6monia: and Plato out of Athens into Italie and Aegypt, and\nall to find out hidden secrets and knowledge: which when a man hath,\nhe seemeth to be separated from mortalitie. For pretious stones, and\nall other creatures of what value soever, are but counterfeits to\nthis jewell: they are mortall, corruptible, and inconstant; this is\nimmortall, pure and certeine. Wherfore if I have searched and found\nout any good thing, that ignorance and time hath smothered, the same I\ncommend unto you: to whom though I owe all that I have, yet am I bold\nto make other partakers with you in this poore gift.\n\n _Your loving cousen_,\n Reg. Scot.\n\n\n\n\n To the right worshipfull his loving friends,\n _Maister Doctor Coldwell Deane of Ro-_\n chester, and Maister Doctor Read-\n _man Archdeacon of Can-\n turburie, &c._\n\n [Rom. and Ital. reversed; the italics of original smaller than\n in that to Sir Th. Scot.]\n\n\nHaving found out two such civill Magistrates, as for direction of\njudgement, and for ordering matters concerning justice in this common\nwealth (in my poore opinion) are verie singular persons, who (I hope)\nwill accept of my good will, and examine my booke by their experience,\nas unto whom the matter therin conteined dooth greatlie apperteine: I\nhave now againe considered of two other points: namelie, divinitie and\nphilosophie, whereupon the groundworke of my booke is laid. Wherein\nalthough I know them to be verie sufficientlie informed, yet dooth\nnot the judgement and censure of those causes so properlie apperteine\nto them as unto you, whose fame therein hath gotten preeminence above\nall others that I know of your callings: and in that respect I am bold\nto joine you with them, being all good neighbours togither in this\ncommonwelth, and loving friends unto me. I doo not present this unto\nyou, bicause it is meet for you; but for that you are meet for it\n(I meane) to judge upon it, to defend it, and if need be to correct\nit; knowing that you have learned of that grave counseller Cato, not\nto shame or discountenance any bodie. For if I thought you as readie,\nas able, to disgrace me for mine insufficiencie; I should not have\nbeene hastie (knowing your learning) to have written unto you: but if I\nshould be abashed to write to you, I should shew my selfe ignorant of\nyour courtesie.\n\nI knowe mine owne weakenesse, which if it have beene able to mainteine\nthis argument, the cause is the stronger. Eloquent words may please the\neares, but sufficient matter persuadeth the hart. So as, if I exhibit\nwholsome drinke (thought it be small) in a treene[*] dish with a\nfaithfull hand, I hope it will bee as well accepted, as strong wine\noffered in a silver bowle with a flattering heart. And surelie it is a\npoint of as great liberalitie to receive a small thing thankefullie,\nas to give and distribute great and costlie gifts bountifullie: for\nthere is more supplied with courteous answers than with rich rewards.\nThe tyrant Dionysius was not so hated for his tyrannie, as for his\nchurlish and strange behaviour. Among the poore Israelites sacrifices,\nGod was satisfied with the tenth part of an Ephah of flower, so as it\nwere fine and good. Christ liked well of the poore widowes mite, Lewis\nof France accepted a rape root of clownish Conan, Cyrus vouchsafed to\ndrinke a cup of cold water out of the hand of poore Sin\u00e6tes_:_ and so\nit may please you to accept this simple booke at my hands, which I\nfaithfullie exhibit unto you, not knowing your opinions to meet with\nmine, but knowing your learning and judgement to be able as well to\ncorrect me where I speake herein unskilfullie, as others when they\nspeake hereof maliciouslie.\n\n\u2666[*] [= wooden]\u2666\n\nSome be such dogs as they will barke at my writings, whether I\nmainteine or refute this argument: as Diogenes snarled both at the\nRhodians and at the Laced\u00e6monians: at the one, bicause they were\nbrave; at the other, bicause they were not brave. Homer himselfe\ncould not avoid reprochfull speaches. I am sure that they which never\nstudied to learne anie good thing, will studie to find faults hereat.\nI for my part feare not these wars, nor all the adversaries I have;\nwere it not for certeine cowards, who (I knowe) will come behind my\nbacke and bite me.\n\nBut now to the matter. My question is not (as manie fondlie suppose)\nwhether there be witches or naie: but whether they can doo such\nmiraculous works as are imputed unto them. Good Maister Deane, is\nit possible for a man to breake his fast with you at Rochester, and\nto dine that day at Durham with Maister Doctor Matthew; or can\nyour enimie maime you, when the Ocean sea is betwixt you? What reall\ncommunitie is betwixt a spirit and a bodie? May a spirituall bodie\nbecome temporall at his pleasure? Or may a carnall bodie become\ninvisible? Is it likelie that the lives of all Princes, magistrates,\n& subjects, should depend upon the will, or rather upon the wish of a\npoore malicious doting old foole; and that power exempted from the\nwise, the rich, the learned, the godlie, &c? Finallie, is it possible\nfor man or woman to do anie of those miracles expressed in my booke,\n& so constantlie reported by great clarks? If you saie, no; then\nam I satisfied. If you saie that God, absolutelie, or by meanes can\naccomplish all those, and manie more, I go with you. But witches may\nwell saie they can doo these things, howbeit they cannot shew how they\ndoo them. If I for my part should saie I could doo those things, my\nverie adversaries would saie that I lied.\n\nO Maister Archdeacon, is it not pitie, that that which is said to be\ndoone with the almightie power of the most high God, and by our saviour\nhis onelie sonne Jesus Christ our Lord, shouldbe referred to a baggage\nold womans nod or wish, &c? Good Sir, is it not one manifest kind of\nIdolatrie, for them that labor and are laden, to come unto witches to\nbe refreshed? If witches could helpe whom they are said to have made\nsicke, I see no reason, but remedie might as well be required at their\nhands, as a pursse demanded of him that hath stolne it. But trulie it\nis manifold idolatrie, to aske that of a creature, which none can give\nbut the Creator. The papist hath some colour of scripture to mainteine\nhis idoll of bread, but no Jesuiticall distinction can cover the\nwitchmongers idolatrie in this behalfe. Alas, I am sorie and ashamed\nto see how manie die, that being said to be bewitched, onelie seeke\nfor magicall cures, whom wholsome diet and good medicines would have\nrecovered. I dare assure you both, that there would be none of these\ncousening kind of witches, did not witchmongers mainteine them, followe\nthem, and beleeve in them and their oracles: whereby indeed all good\nlearning and honest arts are overthrowne. For these that most advance\ntheir power, and mainteine the skill of these witches, understand no\npart thereof: and yet being manie times wise in other matters, are made\nfooles by the most fooles in the world.\n\nMe thinks these magicall physicians deale in the commonwelth, much\nlike as a certeine kind of Cynicall people doo in the church, whose\nsevere saiengs are accompted among some such oracles, as may not\nbe doubted of; who in stead of learning and authoritie (which they\nmake contemptible) doo feed the people with their owne devises and\nimaginations, which they prefer before all other divinitie: and\nlabouring to erect a church according to their owne fansies, wherein\nall order is condemned, and onelie their magicall words and curious\ndirections advanced, they would utterlie overthrowe the true Church.\nAnd even as these inchanting Paracelsians abuse the people, leading\nthem from the true order of physicke to their charmes: so doo these\nother (I saie) dissuade from hearkening to learning and obedience, and\nwhisper in mens eares to teach them their frierlike traditions. And of\nthis sect the cheefe author at this time is one Browne, a fugitive,\na meet cover for such a cup: as heretofore the Anabaptists, the\nArrians,[*] and the Franciscane friers.\n\n\u2666[*] [Arians]\u2666\n\nTrulie not onlie nature, being the foundation of all perfection; but\nalso scripture, being the mistresse and director thereof, and of all\nchristianitie, is beautified with knowledge and learning. For as nature\nwithout discipline dooth naturallie incline unto vanities, and as it\nwere sucke up errors: so doth the word, or rather the letter of the\nscripture, without understanding, not onlie make us devoure errors, but\nyeeldeth us up to death & destruction: & therefore Paule saith he was\nnot a minister of the letter, but of the spirit.\n\n\u2666Rom. 2, 27.\n 2. Cor. 3, 6.\u2666\n\nThus have I beene bold to deliver unto the world, and to you, those\nsimple notes, reasons, and arguments, which I have devised or collected\nout of other authors: which I hope shall be hurtfull to none, but to my\nselfe great comfort, if it may passe with good liking and acceptation.\nIf it fall out otherwise, I should thinke my paines ill imploied. For\ntrulie, in mine opinion, whosoever shall performe any thing, or atteine\nto anie knowledge; or whosoever should travell throughout all the\nnations of the world, or (if it were possible) should peepe into the\nheavens, the consolation or admiration thereof were nothing pleasant\nunto him, unles he had libertie to impart his knowledge to his friends.\nWherein bicause I have made speciall choise of you, I hope you will\nread it, or at the least laie it up in your studie with your other\nbookes, among which there is none dedicated to any with more good will.\nAnd so long as you have it, it shall be unto you (upon adventure of my\nlife) a certeine amulet, periapt, circle, charme, &c: to defend you\nfrom all inchantments.\n\n _Your loving friend_\n Reg. Scot.\n\n\n\n\n To the Readers.\n\n\nTo you that are wise & discreete few words may suffice: for such\na one judgeth not at the first sight, nor reprooveth by heresaie;\nbut patientlie heareth, and thereby increaseth in understanding:\nwhich patience bringeth foorth experience, whereby true judgement is\ndirected. I shall not need therefore to make anie further sute to you,\nbut that it would please you to read my booke, without the prejudice\nof time, or former conceipt: and having obteined this at your hands, I\nsubmit my selfe unto your censure. But to make a solemne sute to you\nthat are parciall readers, desiring you to set aside parcialitie, to\ntake in good part my writing, and with indifferent eies to looke upon\nmy booke, were labour lost, and time ill imploied. For I should no more\nprevaile herein, than if a hundred yeares since I should have intreated\nyour predecessors to beleeve, that Robin goodfellowe, that great and\nancient bulbegger, had beene but a cousening merchant, and no divell\nindeed.\n\n\u2666Isai. 11.\n Prover. 1.\u2666\n\nIf I should go to a papist, and saie; I praie you beleeve my writings,\nwherein I will proove all popish charmes, conjurations, exorcismes,\nbenedictions and cursses, not onelie to be ridiculous, and of none\neffect, but also to be impious and contrarie to Gods word: I should as\nhardlie therein win favour at their hands, as herein obteine credit at\nyours. Neverthelesse, I doubt not, but to use the matter so, that as\nwell the massemoonger for his part, as the witchmoonger for his, shall\nboth be ashamed of their professions.\n\nBut Robin goodfellowe ceaseth now to be much feared, and poperie is\nsufficientlie discovered. Nevertheles, witches charms, and conjurors\ncousenages are yet thought effectuall. Yea the Gentiles have espied the\nfraud of their cousening oracles, and our cold prophets and inchanters\nmake us fooles still, to the shame of us all, but speciallie of\npapists, who conjure everie thing, and thereby bring to passe nothing.\nThey saie to their candles; I conjure you to endure for ever: and yet\nthey last not a pater noster while the longer. They conjure water to be\nwholesome both for bodie and soule: but the bodie (we see) is never the\nbetter for it, nor the soule anie whit reformed by it. And therefore\nI mervell, that when they see their owne conjurations confuted and\nbrought to naught, or at the least void of effect, that they (of all\nother) will yet give such credit, countenance, and authoritie to the\nvaine cousenages of witches and conjurors; as though their charmes and\nconjurations could produce more apparent, certeine, and better effects\nthan their owne.\n\nBut my request unto all you that read my booke shall be no more, but\nthat it would please you to conferre my words with your owne sense and\nexperience, and also with the word of God. If you find your selves\nresolved and satisfied, or rather reformed and qualified in anie one\npoint or opinion, that heretofore you held contrarie to truth, in a\nmatter hitherto undecided, and never yet looked into; I praie you take\nthat for advantage: and suspending your judgement, staie the sentence\nof condemnation against me, and consider of the rest, at your further\nleasure. If this may not suffice to persuade you, it cannot prevaile\nto annoy you: and then, that which is written without offense, may be\noverpassed without anie greefe.\n\nAnd although mine assertion, be somewhat differing from the old\ninveterat opinion, which I confesse hath manie graie heares, whereby\nmine adversaries have gained more authoritie than reason, towards the\nmaintenance of their presumptions and old wives fables: yet shall it\nfullie agree with Gods glorie, and with his holie word. And albeit\nthere be hold taken by mine adversaries of certeine few words or\nsentences in the scripture that maketh a shew for them: yet when the\nwhole course thereof maketh against them, and impugneth the same, yea\nand also their owne places rightlie understood doo nothing at all\nreleeve them: I trust their glorious title and argument of antiquitie\nwill appeare as stale and corrupt as the apothecaries drugs, or grocers\nspice, which the longer they be preserved, the woorsse they are. And\ntill you have perused my booke, ponder this in your mind, to wit, that\n_Sag\u00e6_, _Thessal\u00e6_, _Striges_, _Lami\u00e6_ (which words and none other\nbeing in use do properlie signifie our witches) are not once found\nwritten in the old or new testament; and that Christ himselfe in his\ngospell never mentioned the name of a witch. And that neither he, nor\nMoses ever spake anie one word of the witches bargaine with the divell,\ntheir hagging, their riding in the aire, their transferring of corne or\ngrasse from one feeld to another, their hurting of children or cattell\nwith words or charmes, their bewitching of butter, cheese, ale, &c:\nnor yet their transubstantiation; insomuch as the writers hereupon are\nnot ashamed to say, that it is not absurd to affirme that there were\nno witches in Jobs time. The reason is, that if there had beene such\nwitches then in beeing, Job would have said he had beene bewitched. But\nindeed men tooke no heed in those daies to this doctrine of divels;\nto wit, to these fables of witchcraft, which Peter saith shall be much\nregarded and hearkened unto in the latter daies.\n\n\u2666_Mal. malef. par. 2. qu\u00e6. 2._\u2666\n\n\u26661. Pet. 4. 1.\u2666\n\nHowbeit, how ancient so ever this barbarous conceipt of witches\nomnipotencie is, truth must not be measured by time: for everie old\nopinion is not sound. Veritie is not impaired, how long so ever it be\nsuppressed; but is to be searched out, in how darke a corner so ever it\nlie hidden: for it is not like a cup of ale, that may be broched too\nrathe. Finallie, time bewraieth old errors, & discovereth new matters\nof truth. Dan\u00e6us himselfe saith, that this question hitherto hath never\nbeene handled; nor the scriptures concerning this matter have never\nbeene expounded. To prove the antiquitie of the cause, to confirme\nthe opinion of the ignorant, to inforce mine adversaries arguments,\nto aggravate the punishments, & to accomplish the confusi\u014d of these\nold women, is added the vanitie and wickednes of them, which are\ncalled witches, the arrogancie of those which take upon them to worke\nwonders, the desire that people have to hearken to such miraculous\nmatters, unto whome most commonlie an impossibilitie is more credible\nthan a veritie; the ignorance of naturall causes, the ancient and\nuniversall hate conceived against the name of a witch; their ilfavoured\nfaces, their spitefull words, their cursses and imprecations, their\ncharmes made in ryme, and their beggerie; the feare of manie foolish\nfolke, the opinion of some that are wise, the want of Robin goodfellowe\nand the fairies, which were woont to mainteine chat, and the common\npeoples talke in this behalfe; the authoritie of the inquisitors,\nthe learning, cunning, consent, and estimation of writers herein,\nthe false translations and fond interpretations used, speciallie by\npapists; and manie other like causes. All which toies take such hold\nupon mens fansies, as whereby they are lead and entised awaie from the\nconsideration of true respects, to the condemnation of that which they\nknow not.\n\n\u2666_Dan\u00e6us in suo prologo._\u2666\n\n\u2666_B._ iii. v.\u2666\n\nHowbeit, I will (by Gods grace) in this my booke, so apparentlie\ndecipher and confute these cavils, and all other their objections;\nas everie witchmoonger shall be abashed, and all good men thereby\nsatisfied. In the meane time, I would wish them to know that if neither\nthe estimation of Gods omnipotencie, nor the tenor of his word, nor the\ndoubtfulnes or rather the impossibilitie of the case, nor the small\nproofes brought against them, nor the rigor executed upon them, nor the\npitie that should be in a christian heart, nor yet their simplicitie,\nimpotencie, or age may suffice to suppresse the rage or rigor wherewith\nthey are oppressed; yet the consideration of their sex or kind ought\nto moove some mitigati\u014d of their punishment. For if nature (as Plinie\nreporteth) have taught a lion not to deale so roughlie with a woman as\nwith a man, bicause she is in bodie the weaker vessell, and in hart\nmore inclined to pitie (which Jeremie in his lamentations seemeth to\nconfirme) what should a man doo in this case, for whome a woman was\ncreated as an helpe and comfort unto him? In so much as, even in the\nlawe of nature, it is a greater offense to slea a woman than a man:\nnot bicause a man is not the more excellent creature, but bicause a\nwoman is the weaker vessell. And therefore among all modest and honest\npersons it is thought a shame to offer violence or injurie to a woman:\nin which respect Virgil saith, _Nullum memorabile nomen f\u00e6minea in\np\u00e6na est_.\n\n\u2666Lam. Jer. 3. & 4. cap. verse. 10.\n 1. Cor 11. 9.\n Ibid. vers. 7.\n Ge. 2. 22. 18.\n _Arist. lib. problem. 2. 9._\u2666\n\n\u2666_Vir. Georg._\u2666\n\nGod that knoweth my heart is witnes, and you that read my booke shall\nsee, that my drift and purpose in this enterprise tendeth onelie to\nthese respects. First, that the glorie and power of God be not so\nabridged and abased, as to be thrust into the hand or lip of a lewd old\nwoman: whereby the worke of the Creator should be attributed to the\npower of a creature. Secondlie, that the religion of the gospell may be\nseene to stand without such peevish trumperie. Thirdlie, that lawfull\nfavour and christian compassion be rather used towards these poore\nsoules, than rigor and extremitie. Bicause they, which are commonlie\naccused of witchcraft, are the least sufficient of all other persons\nto speake for themselves; as having the most base and simple education\nof all others; the extremitie of their age giving them leave to dote,\ntheir povertie to beg, their wrongs to chide and threaten (as being\nvoid of anie other waie of revenge) their humor melancholicall to be\nfull of imaginations, from whence cheefelie proceedeth the vanitie of\ntheir confessions; as that they can transforme themselves and others\ninto apes, owles, asses, dogs, cats, &c: that they can flie in the\naire, kill children with charmes, hinder the comming of butter, &c.\n\nAnd for so much as the mightie helpe themselves together, and the\npoore widowes crie, though it reach to heaven, is scarse heard here\nupon earth: I thought good (according to my poore abilitie) to make\nintercession, that some part of common rigor, and some points of hastie\njudgement may be advised upon. For the world is now at that stay (as\nBrentius in a most godlie sermon in these words affirmeth) that even\nas when the heathen persecuted the christians, if anie were accused\nto beleeve in Christ, the common people cried _Ad leonem_: so now, if\nanie woman, be she never so honest, be accused of witchcraft, they crie\n_Ad ignem_. What difference is betweene the rash dealing of unskilfull\npeople, and the grave counsell of more discreet and learned persons,\nmay appeare by a tale of Dan\u00e6us his owne telling; wherein he opposeth\nthe rashnes of a few townesmen, to the counsell of a whole senate,\npreferring the follie of the one, before the wisdome of the other.\n\n\u2666Eccl[us.] 35, 15.\u2666\n\nAt Orleance on Loyre (saith he) there was a manwitch, not only taken\nand accused, but also convicted and condemned for witchcraft, who\nappealed from thence to the high court of Paris. Which accusation the\nsenate sawe insufficient, and would not allow, but laughed thereat,\nlightlie regarding it; and in the end sent him home (saith he) as\naccused of a frivolous matter. And yet for all that, the magistrats of\nOrleance were so bold with him, as to hang him up within short time\nafter, for the same or the verie like offense. In which example is to\nbe seene the nature, and as it were the disease of this cause: wherein\n(I saie) the simpler and undiscreeter sort are alwaies more hastie &\nfurious in judgements, than men of better reputation and knowledge.\nNevertheles, Eunichius saith, that these three things; to wit, what is\nto be thought of witches, what their incantations can doo, and whether\ntheir punishment should extend to death, are to be well considered.\nAnd I would (saith he) they were as well knowne, as they are rashlie\nbeleeved, both of the learned, and unlearned. And further he saith,\nthat almost all divines, physicians and lawyers, who should best know\nthese matters, satisfieng themselves with old custome, have given too\nmuch credit to these fables, and too rash and unjust sentence of death\nupon witches. But when a man pondereth (saith he) that in times past,\nall that swarved from the church of Rome were judged heretikes; it is\nthe lesse marvell, though in this matter they be blind and ignorant.\n\nAnd surelie, if the scripture had beene longer suppressed, more absurd\nfables would have sproong up, and beene beleeved. Which credulitie\nthough it is to be derided with laughter; yet this their crueltie is\nto be lamented with teares. For (God knoweth) manie of these poore\nwretches had more need to be releeved than chastised; and more meete\nwere a preacher to admonish them, than a gailor to keepe them; and\na physician more necessarie to helpe them, than an executioner or\ntormentor to hang or burne them. For proofe and due triall hereof, I\nwill requite Dan\u00e6us his tale of a manwitch (as he termeth him) with\nanother witch of the same sex or gender.\n\nCardanus from the mouth of his owne father reporteth, that one Barnard,\na poore servant, being in wit verie simple and rude, but in his service\nverie necessarie and diligent (and in that respect deerelie beloved of\nhis maister) professing the art of witchcraft, could in no wise be\ndissuaded from that profession, persuading himselfe that he knew all\nthings, and could bring anie matter to passe; bicause certeine countrie\npeople resorted to him for helpe and counsell, as supposing by his owne\ntalke, that he could doo somewhat. At length he was condemned to be\nburned: which torment he seemed more willing to suffer, than to loose\nhis estimation in that behalfe. But his maister having compassion\nupon him, and being himselfe in his princes favor, perceiving his\nconceipt to proceed of melancholie, obteined respit of execution for\ntwentie daies. In which time (saith he) his maister bountifullie fed\nhim with good fat meat, and with foure egs at a meale, as also with\nsweet wine: which diet was best for so grosse and weake a bodie. And\nbeing recovered so in strength, that the humor was suppressed, he was\neasilie woone from his absurd and dangerous opinions, and from all his\nfond imaginations: and confessing his error and follie, from the which\nbefore no man could remoove him by anie persuasions, having his pardon,\nhe lived long a good member of the church, whome otherwise the crueltie\nof judgement should have cast awaie and destroied.\n\n\u2666_Lib. 15. cap. 18. de varietatib. rerum._\u2666\n\nThis historie is more credible than Sprengers fables, or Bodins bables,\nwhich reach not so far to the extolling of witches omnipotencie, as to\nthe derogating of Gods glorie. For if it be true, which they affirme,\nthat our life and death lieth in the hand of a witch; then is it false,\nthat God maketh us live or die, or that by him we have our being, our\nterme of life appointed, and our daies numbred. But surelie their\ncharmes can no more reach to the hurting or killing of men or women,\nthan their imaginations can extend to the stealing and carrieng awaie\nof horsses & mares. Neither hath God given remedies to sicknes or\ngreefes, by words or charmes, but by hearbs and medicines; which he\nhimselfe hath created upon earth, and given men knowledge of the same;\nthat he might be glorified, for that therewith he dooth vouchsafe that\nthe maladies of men and cattell should be cured, &c. And if there be\nno affliction nor calamitie, but is brought to passe by him, then let\nus defie the divell, renounce all his works, and not so much as once\nthinke or dreame upon this supernaturall power of witches; neither let\nus prosecute them with such despight, whome our fansie condemneth,\nand our reason acquiteth: our evidence against them consisting in\nimpossibilities, our proofes in unwritten verities, and our whole\nproceedings in doubts and difficulties.\n\n\u2666Amos. 3. 6.\n La. Jer. 3. 38.\n Isai. 45. 9.\n Rom. 9. 20.\u2666\n\nNow bicause I mislike the extreame crueltie used against some of these\nsillie soules (whome a simple advocate having audience and justice\nmight deliver out of the hands of the inquisitors themselves) it will\nbe said, that I denie anie punishment at all to be due to anie witch\nwhatsoever. Naie, bicause I bewraie the follie and impietie of them,\nwhich attribute unto witches the power of God: these witchmoongers\nwill report, that I denie there are anie witches at all: and yet\nbehold (saie they) how often is this word [Witch][*] mentioned in the\nscriptures? Even as if an idolater should saie in the behalfe of images\nand idols, to them which denie their power and godhead, and inveigh\nagainst the reverence doone unto them; How dare you denie the power of\nimages, seeing their names are so often repeated in the scriptures? But\ntruelie I denie not that there are witches or images: but I detest the\nidolatrous opinions conceived of them; referring that to Gods worke and\nordinance, which they impute to the power and malice of witches; and\nattributing that honour to God, which they ascribe to idols. But as\nfor those that in verie deed are either witches or conjurors, let them\nhardlie suffer such punishment as to their fault is agreeable, and as\nby the grave judgement of lawe is provided.\n\n\u2666[*] [] in text.\u2666\n\n _Places amended by the author, and to be read as followeth. The\n first number standeth for the page, the second for the line._\n\n 46. 16. except you.\n 51. 9. one Saddocke.\n 75. 21. that we of\n 110. 21. as Elimas.\n 112. 10. is reproved.\n 119. 16. one Necus.\n 126. 12. Magus as.\n 138. 2. the hart.\n 144. 25. in hir closet at Endor, or in.\n 168. 31. the firmament.\n 187. 16. reallie finished.\n 192. put out the first line of the page.\n 247. 29. write it.\n 257. 32. an image.\n 269. 16. there be masses.\n 333. 14. evenlie severed.\n 363. 26. for bellowes.\n 366. 27. his leman.\n 438. 29. exercise the.\n 450. 1. that it is.\n 463. 19. [*]that businesse.\n 471. 19. c\u014dteineth nothing.\n 472. 11. I did deferre.\n 491. 6. so difficult.\n 491. 27. begat another.\n 503. 9. of all the.\n 519. 7. the Hevites.\n 542. 30. their reproch.\n\n [Corrected in this 4th edition. The numbers of the 3rd line in\n original, _i.e._, from 438, are smaller.]\n\n\u2666[*] [16]\u2666\n\n\n\n\n The forren authors used in this Booke.\n\n \u00c6lianus.\n Aetius.\n Albertus Crantzius.\n Albertus Magnus.\n Albumazar.\n Alcoranum Franciscanorum.\n Alexander Trallianus.\n Algerus.\n Ambrosius.\n Andradias.\n Andr\u00e6as Gartnerus.\n Andr\u00e6as Massius.\n Antonius Sabellicus.\n Apollonius Tyan\u00e6us.\n Appianus.\n Apuleius.\n Archelaus.\n Argerius Ferrarius.[*]\n Aristoteles.\n Arnoldus de villa nova.\n Artemidorus.\n Athanasius.\n Averro\u00ebs.\n Augustinus episcopus Hip.\n Augustinus Niphus.\n Avicennas.\n Aulus Gellius.\n Barnardinus de bustis.\n Bartholom\u00e6us Anglicus.\n Berosus Anianus.\n Bodinus.\n Bordinus.\n Brentius.\n Calvinus.\n Camerarius.\n Campanus.\n Cardanus pater.\n Cardanus filius.\n Carolus Gallus.\n Cassander.\n Cato.\n Chrysostome.\n Cicero.\n Clemens.\n Cornelius Agrippa.\n Cornelius Nepos.\n Cornelius Tacitus.\n Cyrillus.\n Dan\u00e6us.\n Demetrius.\n Democritus.\n Didymus.\n Diodorus Siculus.\n Dionysius Areopagita.\n Dioscorides.\n Diurius.\n Dodon\u00e6us.\n Durandus.\n Empedocles.\n Ephesius.\n Erasmus Roterodamus.\n Erasmus Sarcerius.\n Erastus.\n Eudoxus.\n Eusebius C\u00e6sariensis.\n Fernelius.\n Franciscus Petrarcha.\n Fuchsius.\n Galenus.\n Garropius.\n Gelasius.\n Gemma Phrysius.\n Georgius Pictorius.\n Gofridus.\n Goschalcus Boll.\n Gratianus.\n Gregorius.\n Grillandus.\n Guido Bonatus.\n Gulielmus de sancto Clodoaldo.\n Gulielmus Parisiensis.\n Hemingius.\n Heraclides.\n Hermes Trismegistus.\n Hieronymus.\n Hilarius.\n Hippocrates.\n Homerus.\n Horatius.\n Hostiensis.\n Hovinus.\n Hyperius.\n Jacobus de Chusa Carthusianus.\n Iamblichus.\n Jaso Pratensis.\n Innocentius. 8. Papa.\n Johannes Anglicus.\n Johannes Baptista Neapolitanus.\n Johannes Cassianus.\n Johannes Montiregius.\n Johannes Rivius.\n Josephus ben Gorion.\n Josias Simlerus.\n Isidorus.\n Isigonus.\n Juba.\n Julius Maternus.\n Justinus Martyr.\n Lactantius.\n Lavaterus.\n Laurentius Ananias.\n Laurentius a villavicentio.\n Leo II. Pontifex.\n Lex Salicarum.\n Lex 12. Tabularum.\n Legenda aurea.\n Legenda longa Coloni\u00e6.\n Leonardus Vairus.\n Livius.\n Lucanus.\n Lucretius.\n Ludovicus C\u00e6lius.\n Lutherus.\n Macrobius.\n Magna Charta.\n Malleus Maleficarum.\n Manlius.\n Marbacchius.\n Marbodeus Gallus.\n Marsilius Ficinus.\n Martinus de Arles.\n Mattheolus.\n Melancthonus.\n Memphradorus.\n Michael Andr\u00e6as.\n Musculus.\n Nauclerus.\n Nicephorus.\n Nicholaus 5. Papa.\n Nider.\n Olaus Gothus.\n Origines.\n Ovidius.\n Panormitanus.\n Paulus Aegineta.\n Paulus Marsus.\n Persius.\n Petrus de Appona.\n Petrus Lombardus.\n Petrus Martyr.\n Peucer.\n Philarchus.\n Philastrius Brixiensis.\n Philodotus.\n Philo Jud\u00e6us.\n Pirkmairus.\n Platina.\n Plato.\n Plinius.\n Plotinus.\n Plutarchus.\n Polydorus Virgilius.\n Pom\u0153rium sermonum quadragesimalium.\n Pompanatius.\n Pontificale.\n Ponzivibius.\n Porphyrius.\n Proclus.\n Propertius.\n Psellus.\n Ptolomeus.\n Pythagoras.\n Quintilianus.\n Rabbi Abraham.\n Rabbi ben Ezra.\n Rabbi David Kimhi.\n Rabbi Josuah ben Levi.\n Rabbi Isaach Natar.\n Rabbi Levi.\n Rabbi Moses.\n Rabbi Sedaias Haias.\n Robertus Carocullus.\n Rupertus.\n Sabinus.\n Sadoletus.\n Savanorola.\n Scotus.\n Seneca.\n Septuaginta interpretes.\n Serapio.\n Socrates.\n Solinus.\n Speculum exemplorum.\n Strabo.\n Sulpitius Severus.\n Synesius.\n Tatianus.\n Tertullianus.\n Thomas Aquinas.\n Themistius.\n Theodoretus.\n Theodorus Bizantius.\n Theophrastus.\n Thucidides.\n Tibullus.\n Tremelius.\n Valerius Maximus.\n Varro.\n Vegetius.\n Vincentius.\n Virgilius.\n Vitellius.\n Wierus.\n Xanthus historiographus.\n\n\u2666[*] [Ferre-]\u2666\n\n \u00b6 _These English._\n\n Barnabe Googe.\n Beehive of the Romish church.\n Edward Deering.\n Geffrey Chaucer.\n Giles Alley.\n Gnimelf Maharba [Abraham Fleming].\n Henrie Haward.\n John Bale.\n John Fox.\n John Malborne.\n John Record.\n Primer after Yorke use.\n Richard Gallis.\n Roger Bacon.\n Testament printed at Rhemes.\n T. E. a nameles author. 467.\n Thomas Hilles.\n Thomas Lupton.\n Thomas Moore Knight.\n Thomas Phaer.\n T. R. a nameles author. 393.\n William Lambard.\n W. W. a nameles author. 542.\n\n\n [These Contents in original end the book as do our Indices.]\n\n\n\n\n The summe of everie chapter conteined\n _in the sixteene bookes of this discoverie,_\n with the discourse of divels and\n _spirits annexed thereunto._\n\n\n \u00b6 _The first Booke._\n\nAn impeachment of witches power in meteors and elementarie bodies,\ntending to the rebuke of such as attribute too much unto them. Pag. 1.\n\nThe inconvenience growing by mens credulitie herein, with a reproofe of\nsome churchmen, which are inclined to the common conceived opinion of\nwitches omnipotencie, and a familiar example thereof. pag. 4.\n\nWho they be that are called witches, with a manifest declaration of the\ncause that mooveth men so commonlie to thinke, & witches themselves\nto beleeve that they can hurt children, cattell, &c. with words and\nimaginations: and of coosening witches. pag. 7.\n\nWhat miraculous actions are imputed to witches by witchmongers,\npapists, and poets. pag. 9.\n\nA confutation of the common conceived opinion of witches and\nwitchcraft, and how detestable a sinne it is to repaire to them for\ncounsell or helpe in time of affliction. pag. 11.\n\nA further confutation of witches miraculous and omnipotent power, by\ninvincible reasons and authorities, with dissuasions from such fond\ncredulitie. pag. 12.\n\nBy what meanes the name of witches becommeth so famous, & how diverslie\npeople be opinioned concerning them and their actions. pa. 14.\n\nCauses that moove as well witches themselves as others to thinke that\nthey can worke impossibilities, with answers to certeine objections:\nwhere also their punishment by law is touched. pag. 16.\n\nA conclusion of the first booke, wherein is foreshewed the tyrannicall\ncrueltie of witchmongers and inquisitors, with a request to the reader\nto peruse the same. pag. 17.\n\n\n \u00b6 _The second Booke._\n\nWhat testimonies and witnesses are allowed to give evidence against\nreputed witches, by the report and allowance of the inquisitors\nthemselves, & such as are speciall writers herein. Pag. 19.\n\nThe order of examination of witches by the inquisitors. pag. 20.\n\nMatters of evidence against witches. pag. 22.\n\nConfessions of witches, whereby they are condemned. pag. 24.\n\nPresumptions, whereby witches are condemned. pag. 25.\n\nParticular interogatories used by the inquisitors against witches. pa.\n27.\n\nThe inquisitors triall of weeping by conjuration. pag. 29.\n\nCerteine cautions against witches, and of their tortures to procure\nconfession. pag. 29.\n\nThe 15. crimes laid to the charge of witches, by witchmongers;\nspeciallie by Bodin, in Demonomania. 32.\n\nA refutation of the former surmised crimes patched togither by Bodin,\nand the onelie waie to escape the inquisitors hands. pag. 34.\n\nThe opinion of Cornelius Agrippa concerning witches, of his pleading\nfor a poore woman accused of witchcraft, and how he convinced the\ninquisitors. pag. 35.\n\nWhat the feare of death and feeling of torments may force one to doo,\nand that it is no marvell though witches condemne themselves by their\nowne confessions so tyrannicallie extorted. pag. 37.\n\n\n \u00b6 _The third Booke._\n\nThe witches bargaine with the divell, according to M. Mal. Bodin,\nNider, Daneus, Psellus, Erastus, Hemingius, Cumanus, Aquinas,\nBartholomeus Spineus, &c. Pag. 40.\n\nThe order of the witches homage done (as it is written by lewd\ninquisitors and peevish witchmoongers) to the divell in person;\nof their songs and danses, and namelie of La volta, and of other\nceremonies, also of their excourses. pag. 41.\n\nHow witches are summoned to appeere before the divell, of their riding\nin the aire, of their accompts, of their conference with the divell, of\nhis supplies, and their conference, of their farewell and sacrifices:\naccording to Daneus, Psellus, &c. p. 43.\n\nThat there can no real league be made with the divell the first author\nof the league, and the weake proofes of the adversaries for the same.\n pag. 44.\n\nOf the private league, a notable tale of Bodins concerning a French\nladie, with a confutation. pag. 46.\n\nA disproofe of their assemblies, and of their bargaine pag. 47.\n\nA confutation of the objection concerning witches confessions. pag. 49.\n\nWhat follie it were for witches to enter into such desperate perill,\nand to endure such intolerable tortures for no gaine or commoditie,\nand how it comes to passe that witches are overthrowne by their\nconfessions. 51.\n\nHow melancholie abuseth old women, and of the effects thereof by\nsundrie examples. pag. 52.\n\nThat voluntarie confessions may be untrulie made, to the undooing of\nthe confessors, and of the strange operation of melancholie, prooved by\na familiar and late example. pag. 55.\n\nThe strange and divers effects of melancholie, and how the same\nhumor abounding in witches, or rather old women, filleth them full\nof mervellous imaginations, & that their confessions are not to be\ncredited. p. 57.\n\nA confutation of witches confessions, especiallie concerning their\nleague. pag. 59.\n\nA confutation of witches confessions, concerning making of tempests and\nraine: of the naturall cause of raine, and that witches or divels have\nno power to doo such things. pag. 60.\n\nWhat would ensue, if witches confessions or witchm\u014dgers opinions were\ntrue, concerning the effects of witchcraft, inchantments, &c. pag. 63.\n\nExamples of forren nations, who in their warres used the assistance of\nwitches; of eybiting witches in Ireland, of two archers that shot with\nfamiliars. pag. 64.\n\nAuthorities condemning the fantasticall confessions of witches, and how\na popish doctor taketh upon him to disproove the same. pag. 65.\n\nWitchmongers reasons, to proove that witches can worke wonders, Bodins\ntale of a Friseland preest transported, that imaginations proceeding of\nmelancholie doo cause illusions. pag. 67.\n\nThat the confession of witches is insufficient in civill and common law\nto take awaie life. What the sounder divines, and decrees of councels\ndetermine in this case. pag. 68.\n\nOf foure capitall crimes objected against witches, all fullie answered\n& confuted as frivolous. pag. 70.\n\nA request to such readers as loath to heare or read filthie & bawdie\nmatters (which of necessitie are here to be inserted) to passe over\neight chapters. pag. 72.\n\n\n \u00b6 _The fourth Booke._\n\nOf witchmoongers opinions concerning evill spirits, how they frame\nthemselves in more excellent sort than God made us. Pag. 73.\n\nOf bawdie Incubus and Succubus, and whether the action of venerie may\nbe performed betweene witches and divels and when witches first yeelded\nto Incubus. pag. 74.\n\nOf the divels visible and invisible dealing with witches in the waie of\nlecherie. pag. 76.\n\nThat the power of generation is both outwardlie and inwardlie impeached\nby witches, and of divers that had their genitals taken from them by\nwitches, and by the same means againe restored. pag. 77.\n\nOf bishop Sylvanus his leacherie opened & covered againe, how maids\nhaving yellow haire are most combred with Incubus, how maried men are\nbewitched to use other mens wives, and to refuse their owne. pag. 79.\n\nHow to procure the dissolving of bewitched love, also to enforce a man\n(how proper so ever he be) to love an old hag: and of a bawdie tricke\nof a priest in Gelderland. pag. 80.\n\nOf divers saincts and holie persons, which were exceeding bawdie and\nlecherous, and by certeine miraculous meanes became chast. pag. 81.\n\nCerteine popish and magicall cures, for them that are bewitched in\ntheir privities. p. 82.\n\nA strange cure doone to one that was molested with Incubus. pag. 83.\n\nA confutation of all the former follies touching Incubus, which by\n examples and proofes of like stuffe is shewed to be flat knaverie,\n wherein the carnall copulation with spirits is overthrowne. pag. 85.\n\nThat Incubus is a naturall disease, with remedies for the same, besides\n magicall cures herewithall expressed. pag. 86.\n\nThe censure of G. Chaucer, upon the knaverie of Incubus. pag. 88.\n\n\n \u00b6 _The fift Booke._\n\nOf transformations, ridiculous examples brought by the adversaries for\n the confirmation of their foolish doctrine. Pag. 89.\n\nAbsurd reasons brought by Bodin, & such others, for confirmation of\n transformations. pag. 93.\n\nOf a man turned into an asse, and returned againe into a man by one of\n Bodins witches: S. Augustines opinion thereof. cap. 94.\n\nA summarie of the former fable, with a refutation thereof, after due\n examination of the same. pag. 97.\n\nThat the bodie of a man cannot be turned into the bodie of a beast by a\n witch, is prooved by strong reasons, scriptures, and authorities.\n pag. 99.\n\nThe witchmongers objections concerning Nabuchadnez-zar answered, &\n their errour concerning Lycanthropia confuted. pag. 101.\n\nA speciall objection answered concerning transportations, with the\n consent of diverse writers thereupon. pag. 103.\n\nThe witchmongers objection concerning the historie of Job answered.\n pag. 105.\n\nWhat severall sortes of witches are mentioned in the scriptures, & how\n the word witch is there applied. pag. 109.\n\n\n \u00b6 _The sixt Booke._\n\nThe exposition of this Hebrue word Chasaph, wherin is answered the\n objection conteined in Exodus 22. to wit: Thou shalt not suffer a\n witch to live, and of Simon Magus. Acts 8. pag. 111.\n\nThe place of Deuteronomie expounded, wherein are recited all kind of\n witches; also their opinions confuted, which hold that they can worke\n worke[*] such miracles as are imputed unto them. pag. 113.\n\nThat women have used poisoning in all ages more than men, & of the\n inconvenience of poisoning pag. 116.\n\nOf divers poisoning practises, otherwise called veneficia, committed in\n Italie, Genua, Millen, Wittenberge, also how they were discovered and\n executed. pag. 119.\n\nA great objection answered concerning this kind of witchcraft called\n Veneficium. pag. 120.\n\nIn what kind of confections that witchcraft, which is called\n Veneficium, consisteth: of love cups, and the same confuted by poets.\n pag. 121.\n\nIt is prooved by more credible writers, that love cups rather ingender\n death through venome, than love by art: and with what toies they\n destroie cattell, and procure love. p. 123.\n\nJohn Bodin triumphing against J. Wier is overtaken with false greeke &\n false interpretation thereof. p. 125.\n\n\u2666[*] [_sic_]\u2666\n\n\n \u00b6 _The seventh Booke._\n\nOf the Hebrue woord Ob, what it signifieth where it is found, of\n Pythonisses called Ventriloque, who they be, & what their practises\n are, experience and examples thereof shewed. Pag. 126.\n\nHow the lewd practise of the Pythonist of Westwell came to light, and\n by whome she was examined; and that all hir diabolicall speach was\n but ventriloquie and plaine cousenage, which is prooved by hir owne\n confession. pag. 130.\n\nBodins stuffe concerning the Pythonist of Endor, with a true storie of\n a counterfeit Dutchman. pag. 132.\n\nOf the great oracle of Apollo the Pythonist, and how men of all sorts\n have beene deceived, and that even the apostles have mistaken the\n nature of spirits, with an unanswerable argument, that spirits can\n take no shapes. pag. 133.\n\nWhy Apollo was called Pytho wherof those witches were called\n Pythonists: Gregorie his letter to the divell. pag. 136.\n\nApollo, who was called Pytho, compared to the Rood of grace: Gregories\n letter to the divell c\u014dfuted. p. 137.\n\nHow diverse great clarkes and good authors have beene abused in\n this matter of spirits through false reports, and by means of their\n credulitie have published lies, which are confuted by Aristotle and\n the scriptures. pag. 138.\n\nOf the witch of Endor, and whether she accomplished the raising of\n Samuel trulie, or by deceipt: the opinion of some divines hereupon.\n p. 139.\n\nThat Samuel was not raised indeed, and how Bodin and all papists dote\n herin, and that soules cannot be raised by witchcraft. pag. 140.\n\nThat neither the divell nor Samuel was raised, but that it was a meere\n cousenage, according to the guise of our Pythonists. pag. 142.\n\nThe objection of the witchmongers concerning this place fullie\n answered, and what circumstances are to be considered for the\n understanding of this storie, which is plainelie opened from the\n beginning of the 28. chapt. of the 1. Samuel, to the 12. verse.\n pag. 143.\n\nThe 12. 13. & 14. verses of 1. Sam. 28. expounded: wherein is shewed\n that Saule was cousened and abused by the witch, & that Samuel was not\n raised, is prooved by the witches owne talke. pag. 146.\n\nThe residue of 1. Sam. 28. expounded: wherein is declared how\n cunninglie this witch brought Saule resolutelie to beleeve that she\n raised Samuel, what words are used to colour the cousenage, & how all\n might also be wrought by ventriloquie. p. 148.\n\nOpinions of some learned men, that Samuel was indeed raised, not by the\n witches art or power, but by the speciall miracle of God, that there\n are no such visions in these our daies, and that our witches cannot\n doo the like. pag. 151.\n\nOf vaine apparitions, how people have beene brought to feare bugs,\n which is partlie reformed by preaching of the gospel, the true effect\n of Christes miracles. pag. 152.\n\nWitches miracles c\u014dpared to Christs, that God is the creator of al\n things, of Apollo, and of his names and portraiture. pag. 154.\n\n\n \u00b6 _The eight Booke._\n\nThat miracles are ceased. 156.\n\nThat the gift of prophesie is ceased. Pag. 158.\n\nThat Oracles are ceased. pag. 160.\n\nA tale written by manie grave authors, and beleeved by manie wise men\n of the divels death. An other storie written by papists, and beleeved\n of all catholikes, approoving the divels honestie, conscience, and\n courtesie. pag. 162.\n\nThe judgments of the ancient fathers touching oracles, and their\n abolishment, and that they be now transferred from Delphos to Rome.\n p. 164.\n\nWhere and wherein couseners, witches, and preests were woont to give\n oracles, and to worke their feats. pag. 165.\n\n\n \u00b6 _The ninth Booke._\n\nThe Hebrue word Kasam expounded, and how farre a Christian may\n conjecture of things to come. Pag. 167.\n\nProofes by the old and new testament, that certaine observations of the\n weather are lawfull. pag. 168.\n\nThat certeine observations are indifferent, certeine ridiculous, and\n certeine impious, whence that cunning is derived of Apollo, and of\n Aruspices. pag. 169.\n\nThe predictions of soothsaiers & lewd preests, the prognostications of\n astronomers and physicians allowable, divine prophesies holie and\n good. pag. 171.\n\nThe diversitie of true prophets, of Urim, and of the propheticall use\n of the twelve pretious stones conteined therein, of the divine voice\n called Eccho. pag. 172.\n\nOf prophesies conditionall: whereof the prophesies in the old testament\n dee[*] intreat, and by whom they were published; witchmongers answers\n to the objections against witches supernaturall actions. pag. 173.\n\nWhat were the miracles expressed in the old testament, and what are\n they in the new testament: and that we are not now to looke for anie\n more miracles. pag. 175.\n\n\u2666[*] [doe]\u2666\n\n\n \u00b6 _The tenth Booke._\n\nThe interpretation of the Hebrue word Onen, of the vanitie of dreames,\n and divinations thereupon. Pag. 177.\n\nOf divine, naturall, & casuall dreames, with the differing causes and\n effects. pag. 178.\n\nThe opinion of divers old writers touching dreames, and how they varie\n in noting the causes therof. p. 179.\n\nAgainst interpretors of dreames, of the ordinarie cause of dreames,\n Hemingius his opinion of diabolicall dreames, the interpretation of\n dreames ceased. pag. 180.\n\nThat neither witches, nor anie other, can either by words or herbs,\n thrust into the mind of a sleeping man, what cogitations or dreames\n they list; and whence magicall dreames come. pag. 181.\n\nHow men have beene bewitched, cousened or abused by dreames to dig and\n search for monie. pag. 182.\n\nThe art & order to be used in digging for monie, revealed by dreames,\n how to procure pleasant dreames, of morning and midnight dreames.\n p. 183.\n\nSundrie receipts & ointments, made and used for the transportation of\n witches, and other miraculous effects: an instance thereof reported\n and credited by some that are learned. pag. 184.\n\nA confutation of the former follies, as well c\u014dcerning ointments,\n dreams, &c. as also of the assemblie of witches, and of their\n consultations and bankets at sundrie places, and all in dreames.\n pag. 185.\n\nThat most part of prophesies in the old testament were revealed in\n dreams, that we are not now to looke for such revelations, of some\n who have drempt of that which hath come to passe, that dreames proove\n contrarie, Nebuchadnez zars[*] rule to know a true expositor of\n dreames. pag. 187.\n\n\u2666[*] [_sic_]\u2666\n\n\n \u00b6 _The eleventh Booke._\n\nThe Hebrue word Nahas expounded, of the art of augurie, who invented\n it, how slovenlie a science it is: the multitude of sacrifices and\n sacrificers of the heathen, and the causes thereof. Pag. 189.\n\nOf the Jewes sacrifice to Moloch, a discourse thereupon, and of\n Purgatorie. pag. 190.\n\nThe Cambals[*] crueltie, of popish sacrifices exceeding in tyrannie\n the Jewes or Gentiles. pag. 191.\n\nThe superstition of the heathen about the element of fier, and how it\n grew in such reverence among them, of their corruptions, and that\n they had some inkling of the godlie fathers dooings in that behalfe.\n pag. 191.\n\nOf the Romane sacrifices, of the estimation they had of augurie, of the\n lawe of the twelve tables. pag. 192.\n\nColleges of augurors, their office, their number, the signification\n of augurie, that the practisers of that art were couseners, their\n profession, their places of exercise, their apparell, their\n superstition. pag. 193.\n\nThe times and seasons to exercise augurie, the maner and order thereof,\n of the ceremonies thereunto belonging. pag. 195.\n\nUpon what signes and tokens augurors did prognosticate, observations\n touching the inward and outward parts of beasts, with notes of beasts\n behaviour in the slaughterhouse. pag. 196.\n\nA confutation of augurie, Plato his reverend opinion thereof, of\n contrarie events, & false predictions. p. 196.\n\nThe cousening art of sortilege or lotarie, practiced especiallie by\n Aegyptian vagabonds, of allowed lots, of Pythagoras his lot, &c.\n pag. 197.\n\nOf the Cabalisticall art, consisting of traditions and unwritten\n verities learned without booke, and of the division thereof. cap. 198.\n\nWhen, how, and in what sort sacrifices were first ordained, and how\n they were prophaned, and how the pope corrupteth the sacraments of\n Christ. pag. 200.\n\nOf the objects whereupon the augurors used to prognosticate, with\n certeine cautions and notes. pag. 201.\n\nThe division of augurie, persons admittable into the colleges of\n augurie, of their superstition. pag. 202.\n\nOf the common peoples fond and superstitious collections and\n observations. pag. 203.\n\nHow old writers varie about the matter, the maner, and the meanes,\n whereby things augurificall are mooved. pag. 205.\n\nHow ridiculous an art augurie is, how Cato mocked it, Aristotles\n reason against it, fond collections of augurors, who allowed, and who\n disallowed it. pag. 206.\n\nFond distinctions of the heathen writers, concerning augurie. pag. 208.\n\nOf naturall and casuall augurie, the one allowed,and the other\n disallowed. pag. 208.\n\nA confutation of casual augurie which is meere witchcraft, and upon\n what uncerteintie those divinations are grounded. pag. 209.\n\nThat figure-casters are witches, the uncerteintie of their art, and of\n their contradictions, Cornelius Agrippas sentence against judiciall\n astrologie. pag. 210.\n\nThe subtiltie of astrologers to mainteine the credit of their art, why\n they remaine in credit, certeine impieties conteined in astrologers\n assertions. pag. 212.\n\nWho have power to drive awaie divels with their onelie presence, who\n shall receive of God whatsoever they aske in praier, who shall obteine\n everlasting life by meanes of constellations, as nativitie-casters\n affirme. pag. 214.\n\n\u2666[*] [_sic_]\u2666\n\n\n \u00b6 _The twelfe Booke._\n\nThe Hebrue word Habar expounded, where also the supposed secret force\n of charmes and inchantments is shewed, and the efficacie of words is\n diverse waies declared. Pag. 216.\n\nWhat is forbidden in scriptures concerning witchcraft, of the operation\n of words, the superstition of the Cabalists and papists, who createth\n substances, to imitate God in some cases is presumption, words of\n sanctification. pag. 217.\n\nWhat effect & offense witches charmes bring, how unapt witches are, and\n how unlikelie to worke those things which they are thought to doo,\n what would follow if those things were true which are laid to their\n charge. pag. 218.\n\nWhy God forbad the practise of witchcraft, the absurditie of the law of\n the twelve tables, whereupon their estimation in miraculous actions is\n grounded, of their woonderous works. pag. 220.\n\nAn instance of one arreigned upon the law of the twelve tables, whereby\n the said law is prooved ridiculous, of two witches that could doo\n woonders. pag. 221.\n\nLawes provided for the punishment of such witches as worke miracles,\n whereof some are mentioned, and of certeine popish lawes published\n against them. pag. 222.\n\nPoetical authorities commonlie alledged by witchmongers, for the\n proofe of witches miraculous actions, and for confirmation of their\n supernaturall power. pag. 223.\n\nPoetrie and poperie compared in inchantments, popish witchmongers have\n more advantage herein than protestants. pag. 229.\n\nPopish periapts, amulets & charmes, agnus Dei, a wastcote of proofe, a\n charme for the falling evill, a writing brought to S. Leo from heaven\n by an angell, the vertues of S. Saviors epistle, a charme against\n theeves, a writing found in Christs wounds, of the crosse, &c.\n pag. 230.\n\n\u00b6 A charme against shot, or a wastcote of proofe. Against the falling\n evill, p. 231. A popish periapt or charme, which must never be said,\n but carried about one, against theeves. Another amulet, pag. 233. A\n papisticall charme. A charme found in the canon of the masse. Other\n papisticall charmes. pag. 234. A charme of the holie crosse. pag. 235.\n A charme taken out of the Primer. pag. 236.\n\nHow to make holie water, and the vertues thereof, S. Rufins charme,\n of the wearing & bearing of the name of Jesus, that the sacrament of\n confession & the eucharist is of as much efficacie as other charmes,\n and magnified by L. Vairus. pag. 237.\n\nOf the noble balme used by Moses, apishlie counterfeited in the church\n of Rome. pag. 238.\n\nThe opinion of Ferrarius touching charmes, periapts, appensions,\n amulets, &c. Of Homericall medicines, of constant opinion, and the\n effects thereof. pag. 239.\n\nOf the effects of amulets, the drift of Argerius Ferrarius in the\n commendation of charmes, &c: foure sorts of Homericall medicines, and\n the choice thereof; of imagination. pag. 241.\n\nChoice of charmes against the falling evill, the biting of a mad dog,\n the stinging of a scorpion, the toothach, for a woman in travell, for\n the kings evill, to get a thorne out of any member, or a bone out of\n ones throte, charmes to be said fasting, or at the gathering of\n hearbs, for sore eies, to open locks, against spirits, for the bots\n in a horsse, and speciallie for the Duke of Albas horsse, for sowre\n wines, &c. pag. 242.\n\n\u00b6 For the falling evill. pa. 242. Against the biting of a mad dog. pag.\n 243. Against the biting of a scorpion. Against the toothach. A charme\n to release a woman in travell. To heale the Kings or Queenes evill, or\n anie other sorenesse in the throte. A charme read in the Romish\n church, upon saint Blazes daie, that will fetch a thorne out of anie\n place of ones bodie, a bone out of the throte, &c: Lect. 3. pag. 244.\n A charme for the headach. A charme to be said ech morning by a witch\n fasting, or at least before she go abroad. Another charme that witches\n use at the gathering of their medicinable hearbs. An old womans\n charme, wherwith she did much good in the countrie, and grew famous\n thereby. pag. 245. Another like charme. A charme to open locks. A\n charme to drive awaie spirits that haunt anie house. pag. 246. A\n prettie charme or conclusion for one possessed. Another for the same\n purpose. Another to the same effect. Another charme or witchcraft for\n the same. pag. 247. A charme for the bots in a horsse. pag. 248. A\n charme against vineger. pa. 249.\n\nThe inchanting of serpents & snakes, objections answered concerning the\n same; fond reasons whie charmes take effect therein, Mahomets pigeon,\n miracles wrought by an Asse at Memphis in Aegypt, popish charmes\n against serpents, of miracle-workers, the taming of snakes, Bodins lie\n of snakes. pag. 249.\n\nCharmes to carrie water in a sive, to know what is spoken of us behind\n our backs, for bleare eies, to make seeds to growe well, of images\n made of wax, to be rid of a witch, to hang hir up, notable authorities\n against waxen images, a storie bewraieng the knaverie of waxen images.\n pag. 256.\n\n\u00b6 A charme teaching how to hurt whom you list with images of wax, &c.\n pag. 257.\n\nSundrie sorts of charmes tending to diverse purposes, and first,\n certeine charmes to make taciturnitie in tortures. pag. 259.\n\n\u00b6 Counter charmes against these and all other witchcrafts, in the\n saieng also whereof witches are vexed, &c. A charme for the choine\n cough. For corporall or spirituall rest. Charmes to find out a theefe.\n pag. 260. Another waie to find out a theefe that hath stolne any\n thing from you. pag. 261. To put out the theeves eie. Another waie to\n find out a theefe. pag. 262. A charme to find out or spoile a theefe.\n S. Adelberts cursse or charme against theeves. pag. 263. Another\n inchantment. pag. 266.\n\nA charme or experiment to find out a witch. pag. 266.\n\n\u00b6 To spoile a theefe, a witch, or any other enimie, and to be delivered\n from the evill. pag. 269. A notable charme or medicine to pull out\n an arrowhead, or any such thing that sticketh in the flesh or bones,\n and cannot otherwise be had out. Charmes against a quotidian ague.\n For all maner of agues intermittant. Periapts, characters, &c: for\n agues, and to cure all diseases, and to deliver from all evill. p.\n 270. More charmes for agues. pag. 271. For a bloudie fluxe, or rather\n an issue of bloud. Cures commensed and finished by witchcraft, pa.\n 273. Another witchcraft or knaverie, practised by the same surgion.\n pag. 275. Another experiment for one bewitched. Otherwise. A knacke to\n know whether you be bewitched, or no, &c. pag. 276.\n\nThat one witchcraft may lawfullie meete with another. pag. 277.\n\nWho are privileged from witches, what bodies are aptest to be\n bewitched, or to be witches, why women are rather witches than men,\n and what they are. pag. 277.\n\nWhat miracles witchmongers report to have been done by witches words\n &c: contradictions of witchmongers among themselves, how beasts are\n cured hereby, of bewitched butter, a charme against witches, & a\n counter charme, the effect of charmes and words prooved by L. Vairus\n to be woonderfull. pag. 279.\n\n\u00b6 A charme to find hir that bewitched your kine. Another, for all\n that have bewitched any kind of cattell. p. 281. A speciall charme to\n preserve all cattell from witchcraft. pag. 282.\n\nLawfull charmes, rather medicinable cures for diseased cattell. The\n charme of charmes, and the power thereof. pag. 283.\n\n\u00b6 The charme of charmes. Otherwise. pag. 284.\n\nA confutation of the force and vertue falselie ascribed to charmes\n and amulets, by the authorities of ancient writers, both divines and\n physicians. pag. 285.\n\n\n \u00b6 _The xiii. Booke._\n\nThe signification of the Hebrue word Hartumim, where it is found\n written in the scriptures, and how it is diverslie translated: whereby\n the objection of Pharaos magicians is afterward answered in this\n booke; also of naturall magicke not evill in it selfe. Pag. 287.\n\nHow the philosophers in times past travelled for the knowledge of\n naturall magicke, of Salomons knowledge therein, who is to be called\n a naturall magician, a distincti\u014d therof, and why it is condemned for\n witchcraft. pag. 288.\n\nWhat secrets doo lie hidden, and what is taught in naturall magicke,\n how Gods glorie is magnified therein, and that it is nothing but the\n worke of nature. pag. 290.\n\nWhat strange things are brought to passe by naturall magicke. pag. 291.\n\nThe incredible operation of waters, both standing and running; of wels,\n lakes, rivers, and of their woonderfull effects. pag. 292.\n\nThe vertues and qualities of sundrie pretious stones, of cousening\n Lapidaries, &c. pag. 293.\n\nWhence the pretious stones receive their operations, how curious\n Magicians use them, and of their seales. pag. 297.\n\nThe sympathie and antipathie of naturall and elementarie bodies\n declared by diverse examples of beasts, birds, plants, &c. pag. 301.\n\nThe former matter prooved by manie examples of the living and the dead.\n pag. 303.\n\nThe bewitching venome conteined in the bodie of an harlot, how hir eie,\n hir toong, hir beautie and behavior bewitcheth some men: of bones and\n hornes yeelding great vertue. pag. 304.\n\nTwo notorious woonders and yet not marvelled at. pag. 305.\n\nOf illusions, confederacies, and legierdemaine, and how they may be\n well or ill used. pag. 307.\n\nOf private confederacie, and of Brandons pigeon. pag. 308.\n\nOf publike confederacie, and whereof it consisteth. pag. 309.\n\nHow men have beene abused with words of equivocation, with sundrie\n examples thereof. pag. 309.\n\nHow some are abused with naturall magike, and sundrie examples therof\n when illusion is added thereunto, of Jacobs pied sheepe, and of a\n blacke Moore. pag. 311.\n\nThe opinion of witchmongers, that divels can create bodies, & of\n Pharaos magicians. pag. 312.\n\nHow to produce or make monsters by art magike, and why Pharaos\n magicians could not make lice. pa. 313.\n\nThat great matters may be wrought by this art, when princes esteeme\n and mainteine it: of divers woonderfull experiments, and of strange\n conclusions in glasses, of the art perspective, &c. pag. 315.\n\nA comparison betwixt Pharaos magicians and our witches, and how their\n cunning consisted in juggling knacks. pag. 317.\n\nThat the serpents and frogs were trulie presented, and the water\n poisoned indeed by Jannes and Jambres, of false prophets, and of their\n miracles, of Balams asse. pag. 318.\n\nThe art of juggling discovered, and in what points it dooth\n principallie consist. pag. 321.\n\nOf the ball, and the manner of legierdemaine therwith, also notable\n feats with one or diverse balles. pag. 322.\n\n\u00b6 To make a little ball swell in your hand till it be verie great.\n p. 323. To consume (or rather to conveie) one or manie balles into\n nothing. pag. 324. How to rap a wag upon the knuckles. pag. 324.\n\nOf conveiance of monie. pag. 324.\n\n\u00b6 To conveie monie out of one of your hands into the other by\n legierdemaine. pag. 325. To convert or transubstantiate monie into\n counters, or counters into monie. pag. 325. To put one testor into\n one hand, and an other into the other hand, and with words to bring\n them togither. pag. 325. To put one testor into a strangers hand, and\n another into your owne, and to conveie both into the strangers hand\n with words. pag. 326. How to doo the same or the like feat otherwise.\n pa. 326. To throwe a peece of monie awaie, and to find it againe where\n you list. pag. 326. With words to make a groat or a testor to leape\n out of a pot, or to run alongst upon a table. pag. 327. To make a\n groat or a testor to sinke through a table, and to vanish out of a\n handkercher verie strangelie. pag. 327.\n\nA notable tricke to transforme a counter to a groat. pag. 328.\n\nAn excellent feat, to make a two penie peece lie plaine in the palme of\n your hand, and to be passed from thence when you list. pag. 329.\n\n\u00b6 To conveie a testor out of ones hand that holdeth it fast. pag. 329.\n To throwe a peece of monie into a deepe pond, and to fetch it againe\n from whence you list. pag. 330.\n\nTo conveie one shilling being in one hand into an other, holding your\n armes abroad like a rood. pag. 330. How to rap a wag on the knuckles.\n pag. 330.\n\nTo transforme anie one small thing into anie other forme by folding of\n paper. pag. 331.\n\nOf cards, with good cautions how to avoid cousenage therein: speciall\n rules to conveie and handle the cards, and the maner and order how to\n accomplish all difficult and strange things wrought by cards.\n pag. 331.\n\n\u00b6 How to deliver out foure aces, and to convert them into foure knaves.\n pag. 333. How to tell one what card he seeth in the bottome, when the\n same card is shuffled into the stocke. pag. 334. An other waie to doo\n the same, having your selfe indeed never seene the card. pag. 334. To\n tell one without confederacie what card he thinketh. pag. 334.\n\nHow to tell what card anie man thinketh, how to conveie the same into\n a kernell of a nut or cheristone, &c: and the same againe into ones\n pocket: how to make one drawe the same or anie card you list, and all\n under one devise. pag. 335.\n\nOf fast or loose, how to knit a hard knot upon a handkercher, and to\n undoo the same with words. p. 336.\n\n\u00b6 A notable feat of fast or loose, namelie, to pull three beadstones\n from off a cord, while you hold fast the ends thereof, without\n remooving of your hand. pag. 337.\n\nJuggling knacks by confederacie, and how to know whether one cast\n crosse or pile by the ringing. pag. 338.\n\n\u00b6 To make a shoale of goslings drawe a timber log. pag. 338. To make\n a pot or anie such thing standing fast on the cupboord, to fall downe\n thense by vertue of words. pag. 338. To[*] one danse naked. pag. 339.\n To transforme or alter the colour of ones cap or hat. pag. 339. How to\n tell where a stollen horsse is become. pag. 339.\n\nBoxes to alter one graine into another, or to consume the graine or\n come to nothing. pag. 340.\n\n\u00b6 How to conveie (with words or charmes) the corne conteined in one\n boxe into an other. pag. 340. Of an other boxe to convert wheat into\n flower with words, &c. pag. 341. Of diverse petie juggling knacks.\n pag. 341.\n\nTo burne a thred, and to make it whole againe with the ashes thereof.\n pag. 341.\n\n\u00b6 To cut a lace asunder in the middest, and to make it whole againe.\n pag. 342. How to pull laces innumerable out of your mouth, of what\n colour or length you list, and never anie thing seene to be therein.\n pag. 343.\n\nHow to make a booke, wherein you shall shew everie leafe therein to be\n white, blacke, blew, red, yellow, greene, &c. pag. 343.\n\nDesperate or dangerous juggling knacks, wherin the simple are made to\n thinke, that a seelie juggler with words can hurt and helpe, kill and\n revive anie creature at his pleasure: and first to kill anie kind of\n pullen, and to give it life againe. pag. 346.\n\n\u00b6 To eate a knife, and to fetch it out of anie other place. pag. 346.\n To thrust a bodkin into your head without hurt. pag. 347. To thrust a\n bodkin through your toong, and a knife through your arme: a pittiful\n sight, without hurt or danger. pag. 347. To thrust a peece of lead\n into one eie, and to drive it about (with a sticke) betweene the skin\n and flesh of the forehead, untill it be brought to the other eie, and\n there thrust out. pag. 348. To cut halfe your nose asunder, and to\n heale it againe presentlie without anie salve. pag. 348.\n\nTo put a ring through your cheeke. pag. 348. To cut off ones head, and\n to laie it in a platter, &c: which the juglers call the decollation\n of John Baptist. pag. 349. To thrust a dagger or bodkin in your guts\n verie strangelie, and to recover immediatlie. pag. 350. To draw a cord\n through your nose, mouth or hand, so sensiblie as it is wonderfull to\n see. pag. 351.\n\nThe conclusion wherein the reader is referred to certeine patterns of\n instruments wherewith diverse feats here specified are to be executed.\n pag. 351.\n\n\u2666[*] [make]\u2666\n\n\n \u00b6_The xiiii. Booke._\n\nOf the art of Alcumysterie, of their woords of art and devises to\n bleare mens eies, and to procure credit to their profession. Pag. 353.\n\nThe Alcumysters drift, the Chanons yeomans tale, of alcumystical stones\n and waters. pag. 355.\n\nOf a yeoman of the countrie cousened by an Alcumyst. pag. 357.\n\nA certeine king abused by an Alcumyst, and of the kings foole a pretie\n jest. pag. 360.\n\nA notable storie written by Erasmus of two Alcumysts, also of longation\n and curtation. pag. 361.\n\nThe opinion of diverse learned men touching the follie of Alcumystrie.\n pag. 368.\n\nThat vaine and deceitfull hope is a great cause why men are seduced by\n this alluring art, and that there labours therein are bootelesse, &c.\n pag. 371.\n\nA continuation of the former matter, with a conclusion of the same.\n p. 372.\n\n\n \u00b6 _The xv. Booke._\n\nThe exposition of Iidoni, and where it is found, whereby the whole art\n of conjuration is deciphered. Pag. 376.\n\nAn inventarie of the names, shapes, powers, governement, and effects\n of divels and spirits, of their severall segniorities and degrees: a\n strange discourse woorth the reading. p. 377.\n\nThe houres wherein principall divels may be bound; to wit, raised and\n restrained from dooing of hurt. p. 393.\n\nThe forme of adjuring or citing of the spirits aforesaid to arise &\n appeare. page. 393.\n\nA confutation of the manifold vanities conteined in the precedent\n chapters, speciallie of commanding of divels. pag. 396.\n\nThe names of the planets, their characters, togither with the twelve\n signes of the zodiake, their dispositions, aspects, and government,\n with other observations. pag. 397.\n\n\u00b6 The twelve signes of the zodiake, their characters and denominations,\n &c. pag. 397. Their dispositions or inclinations. 397. The disposition\n of the planets. pag. 398. The aspects of the planets. 398. How the\n daie is divided or distinguished. 398. The division of the daie, and\n the planetarie regiment. pag. 399. The division of the night, and the\n planetarie regiment. pag. 399.\n\nThe characters of the angels of the seven daies, with their names: of\n figures, seales and periapts. pag. 400.\n\nAn experiment of the dead. pag. 401.\n\nA licence for Sibylia to go and come by at all times. pag. 407.\n\nTo know of treasure hidden in the earth. pag. 408.\n\n\u00b6 This is the waie to go invisible by these three sisters of fairies.\n 408.\n\nAn experiment of Citrael, &c: _angeli diei dominici_. pag. 410.\n\n\u00b6 The seven angels of the seven daies, with the praier called _Regina\n lingu\u00e6_. pag. 410.\n\nHow to inclose a spirit in a christall stone. pag. 411.\n\nA figure or type proportionall, shewing what forme must be observed and\n kept, in making the figure whereby the former secret of inclosing a\n spirit in christall is to be accomplished, &c. pag. 414.\n\nAn experiment of Bealphares. pag. 415.\n\n\u00b6 The twoo and twentieth Psalme. pag. 416.\n\nThis psalme also following, being the fiftie one psalme, must be said\n three times over, &c. pag. 416.\n\nTo bind the spirit Bealphares, and to lose him againe. pag. 418.\n\n\u00b6 A licence for the spirit to depart. pag. 419. A type or figure of the\n circle for the maister and his fellowes to sit in, shewing how & after\n what fashion it should be made. pag. 420.\n\nThe making of the holie water. pag. 421.\n\n\u00b6 To the water saie also as followeth. pag. 421. Then take the salt in\n thy hand, and saie putting it into the water, making in the maner of a\n crosse. pag. 421. Then sprinkle upon anie thing, and saie as\n followeth. pag. 422.\n\nTo make a spirit to appeare in a christall. pag. 422.\n\nAn experiment of the dead. pag. 423.\n\n\u00b6 Now the Pater noster, Ave, and Credo must be said, and then the\n praier immediatlie following. p. 425.\n\nA bond to bind him to thee, and to thy N. as followeth. pag. 425.\n\n\u00b6 This b\u014dd as followeth, is to call him into your christall stone, or\n glasse, &c. pag. 428. Then being appeared, saie these words following.\n pag. 429. A licence to depart. pag. 429.\n\nWhen to talke with spirits, and to have true answers to find out a\n theefe. pag. 430.\n\n\u00b6 To speake with spirits. pag. 430.\n\nA confutation of conjuration, especiallie of the raising, binding and\n dismissing of the divell, of going invisible and other lewd practises.\n pag. 430.\n\nA comparison betweene popish exorcists and other conjurors, a popish\n conjuration published by a great doctor of the Romish church, his\n rules and cautions. pag. 433.\n\nA late experiment, or cousening conjuration practised at Orleance by\n the Franciscane Friers, how it was detected, and the judgement against\n the authors of that comedie. pag. 435.\n\nWho may be conjurors in the Romish church besides priests, a ridiculous\n definition of superstition, what words are to be used and not used in\n exorcismes, rebaptisme allowed, it is lawfull to conjure any thing,\n differences betweene holie water and conjuration. pag. 438.\n\nThe seven reasons why some are not rid of the divell with all their\n popish conjurations, why there were no c\u014djurors in the primitive\n church, and why the divell is not so soone cast out of the bewitched\n as of the possessed. pag. 441.\n\nOther grosse absurdities of witchmongers in this matter of\n conjurations. pag. 443.\n\nCertaine conjurations taken out of the pontificall and out of the\n missall. pag. 444.\n\n\u00b6 A conjuration written in the masse booke. Fol. 1. pag. 445. Oremus.\n pag. 445.\n\nThat popish priests leave nothing unconjured, a forme of exorcisme for\n incense. pag. 446.\n\nThe rules and lawes of popish Exorcists and other conjurors all one,\n with a confutation of their whole power, how S. Martine conjured the\n divell. pag. 447.\n\nThat it is a shame for papists to beleeve other conjurors dooings,\n their owne being of so litle force, Hippocrates his opinion herein.\n pag. 450.\n\nHow conjurors have beguiled witches, what bookes they carie about\n to procure credit to their art, wicked assertions against Moses and\n Joseph. pag. 451.\n\nAll magicall arts confuted by an argument concerning Nero, what\n Cornelius Agrippa and Carolus Gallus have left written therof, and\n prooved by experience. pag. 452.\n\nOf Salomons conjurations, and of the opinion conceived of his cunning\n and practise therein. pag. 454.\n\nLessons read in all churches, where the pope hath authoritie, on Saint\n Margarets daie, translated into English word for word. pag. 455.\n\nA delicate storie of a Lombard, who by saint Margarets example would\n needs fight with a reall divell. pag. 457.\n\nThe storie of S. Margaret prooved to be both ridiculous and impious in\n everie point. pag. 459.\n\nA pleasant miracle wrought by a popish preest. pag. 460.\n\nThe former miracle confuted, with a strange storie of S. Lucie.\n pag. 461.\n\nOf visions, noises, apparitions, and imagined sounds, and of other\n illusions, of wandering soules: with a confutation thereof. pag. 461.\n\nCardanus opinion of strange noises, how counterfet visions grow to be\n credited, of popish appeerances, of pope Boniface. pag. 464.\n\nOf the noise or sound of eccho, of one that narrowlie escaped drowning\n thereby &c. pag. 465.\n\nOf Theurgie, with a confutation therof, a letter sent to me concerning\n these matters. pag. 466.\n\n\u00b6 The copie of a letter sent unto me R. S. by T. E. Maister of art, and\n practiser both of physicke, and also in times past, of certeine vaine\n sciences; now condemned to die for the same: wherein he openeth the\n truth touching these deceits. pag. 467.\n\n\n \u00b6 _The xvi. Booke._\n\nA conclusion, in maner of an epilog, repeating manie of the former\n absurdities of witchmongers conceipts, confutations thereof, and of\n the authoritie of James Sprenger and Henry Institor inquisitors and\n compilers of M. Mal. Pa. 470.\n\nBy what meanes the common people have beene made beleeve in the\n miraculous works of witches, a definition of witchcraft, and a\n description thereof. pag. 471.\n\nReasons to proove that words and characters are but bables, and that\n witches cannot doo such things as the multitude supposeth they can,\n their greatest woonders prooved trifles, of a yoong gentleman\n cousened. pag. 473.\n\nOf one that was so bewitched that he could read no scriptures but\n canonicall, of a divell that could speake no Latine, a proofe that\n witchcraft is flat cousenage. pag. 476.\n\nOf the divination by the sive & sheeres, and by the booke and key,\n Hemingius his opinion thereof confuted, a bable to know what is a\n clocke, of certeine jugling knacks, manifold reasons for the\n overthrowe of witches and conjurors, and their cousenages, of the\n divels transformations, of _Ferrum candens, &c._ pag. 477.\n\nHow the divell preached good doctrine in the shape of a preest, how\n he was discovered, and that it is a shame (after confutation of the\n greater witchcrafts) for anie man to give credit to the lesser points\n thereof. pag. 481.\n\nA conclusion against witchcraft, in maner and forme of an Induction.\n pag. 483.\n\nOf naturall witchcraft or fascination. pag. 484.\n\nOf inchanting or bewitching eies. pag. 485.\n\nOf naturall witchcraft for love, &c. pag. 487.\n\n \u2022 \u2022 \u2022 \u2022 \u2022\n\nA discourse upon divels and spirits, and first of philosophers\n opinions, also the maner of their reasoning hereupon, and the same\n confuted. Pag. 489.\n\nMine owne opinion concerning this argument, to the disproofe of some\n writers hereupon. pag. 491.\n\nThe opinion of Psellus touching spirits, of their severall orders, and\n a confutation of his errors therein. pag. 492.\n\nMore absurd assertions of Psellus and such others, concerning the\n actions and passions of spirits, his definition of them, and of his\n experience therein. pag. 495.\n\nThe opinion of Fascius Cardanus touching spirits, and of his familiar\n divell. pag. 497.\n\nThe opinion of Plato concerning spirits, divels and angels, what\n sacrifices they like best, what they feare, and of Socrates his\n familiar divell. pag. 498.\n\nPlatos nine orders of spirits and angels, Dionysius his division\n thereof not much differing from the same, all disprooved by learned\n divines. pag. 500.\n\nThe commensement of divels fondlie gathered out of the 14. of Isaie, of\n Lucifer and of his fall, the Cabalists the Thalmudists and Schoolemens\n opinions of the creation of angels. pag. 501.\n\nOf the c\u014dtention betweene the Greeke and Latine church touching\n the fall of angels, the variance among papists themselves herein, a\n conflict betweene Michael and Lucifer. pag. 503.\n\nWhere the battell betweene Michael and Lucifer was fought, how long it\n continued, and of their power, how fondlie papists and infidels write\n of them, and how reverentlie Christians ought to thinke of them.\n p. 504.\n\nWhether they became divels which being angels kept not their vocation,\n in Jude and Peter; of the fond opinions of the Rabbins touching\n spirits and bugs, with a confutation thereof. pag. 506.\n\nThat the divels assaults are spirituall and not temporall, and how\n grosselie some understand those parts of the scripture. pag. 508.\n\nThe equivocation of this word spirit, how diverslie it is taken in the\n scriptures, where (by the waie) is taught that the scripture is not\n alwaies literallie to be interpreted, nor yet allegoricallie to be\n understood. pa. 509.\n\nThat it pleased God to manifest the power of his sonne and not of\n witches by miracles. pag. 512.\n\nOf the possessed with devils. pag. 513.\n\nThat we being not throughlie informed of the nature of divels and\n spirits, must satisfie our selves with that which is dilivered us\n in the scriptures touching the same, how this word divell is to be\n understood both in the singular & plurall number, of the spirit of God\n and the spirit of the divell, of tame spirits, of Ahab. pag. 514.\n\nWhether spirits and soules can assume bodies, and of their creation and\n substance, wherein writers doo extreamelie contend and varie.\n pag. 516.\n\nCerteine popish reasons concerning spirits made of aier, of daie divels\n and night divels, and why the divell loveth no salt in his meate.\n pag. 517.\n\nThat such divels as are mentioned in the scriptures, have in their\n names their nature and qualities expressed, with instances thereof.\n pag. 518.\n\nDiverse names of the divell, whereby his nature and disposition is\n manifested. pag. 520.\n\nThat the idols or gods of the Gentiles are divels, their diverse\n names, and in what affaires their labours and authorities are\n emploied, wherein also the blind superstition of the heathen people is\n discovered. pag. 521.\n\nOf the Romans cheefe gods called _Dii selecti_, and of other heathen\n gods, their names and offices. pag. 523.\n\nOf diverse gods in diverse countries. pag. 525.\n\nOf popish provinciall gods, a comparison betweene them and heathen\n gods, of physicall gods, and of what occupation everie popish god is.\n pag. 526.\n\nA comparison betweene the heathen and papists, touching their excuses\n for idolatrie. pag. 529.\n\nThe conceipt of the heathen and the papists all one in idolatrie, of\n the councell of Trent, a notable storie of a hangman arraigned after\n he was dead and buried, &c. pag. 530.\n\nA confutation of the fable of the hangman, of manie other feined and\n ridiculous tales and apparitions, with a reproofe thereof. pag. 532.\n\nA confutation of Johannes Laurentius, and of manie others, mainteining\n these fained and ridiculous tales and apparitions, & what driveth them\n awaie; of Moses and Helias appearance in Mount Thabor. pag. 534.\n\nA confutation of assuming of bodies, and of the serpent that seduced\n Eve. pag. 536.\n\nThe objection concerning the divels assuming of the serpents bodie\n answered. pag. 537.\n\nOf the cursse rehearsed Genes. 3. and that place rightlie expounded,\n John Calvines opinion of the divell. pag. 539.\n\nMine owne opinion and resolution of the nature of spirits, and of the\n divell, with his properties. pag. 540.\n\nAgainst fond witchmongers, and their opinions concerning corporall\n divels. pag. 542.\n\nA conclusion wherin the Spirit of spirits is described, by the\n illumination of which spirit all spirits are to be tried: with a\n confutation of the Pneutomachi[*] flatlie denieng the divinitie of\n this Spirit. pag. 543.\n\n\u2666[*] [Pneuma-]\u2666\n\n _FINIS._\n\n \u00b6 Imprinted at London by\n _William Brome_.\n\n \u2766\n\n [These Contents in original end the book as do our Indices.]\n\n\n APPENDIX I.\n\n [_Ch. 1 to 9 affixed to the 15th Book in Ed. 1665._]\n\n CHAP. Page.\n\n I. _Of Magical Circles, and the reason of their Institution._ 215\n\n II. _How to raise up the Ghost of one that hath hanged himself._ 217\n\n III. _How to raise up the three Spirits,_ Paymon, Bathin, _and_\n Barma; _and what wonderful things may be effected through their\n Assistance._ 218\n\n IV. _How to consecrate all manner of Circles, Fumigations, Fires,\n Magical Garments, and Utensils._ 220\n\n V. _Treating more practically of the Consecration of Circles, Fires,\n Garments and Fumigations._ 221\n\n VI. _How to raise and exorcise all sorts of Spirits belonging to the\n Airy Region._ 222\n\n VII. _How to obtain the familiarity of the_ Genius, _or_ Good Angel,\n _and cause him to appear._ 223\n\n VIII. _A form of Conjuring_ Luridan _the Familiar, otherwise called_\n Belelah. 224\n\n IX. _How to conjure the Spirit_ Balkin _the Master of_ Luridan. 226\n\n\n APPENDIX II.\n\n [_Second Book of A Discourse on Devils and Spirits._]\n\n BOOK II.\n\n Chap. Page.\n\n I. _Of Spirits in general, what they are, and how to be considered,\n also how far the power of Magitians and Witches, is able to operate\n in Diabolical Magick._ 39\n\n II. _Of the good and evil_ D\u00e6mons _or_ Genii; _whether they are, what\n they are, and how they are manifested; also of their names, powers,\n faculties, offices, how they are to be considered._ 42\n\n III. _Of the Astral Spirits of Men departed; what they are, and why\n they appear again, and what witchcraft may be wrought by them._ 45\n\n IV. _Of astral spirits, or separate_ d\u00e6mons _in all their\n distinctions, names, & natures, and places of habitations, & what\n may be wrought by their assistance._ 49\n\n V. _Of the Infernal Spirits, or Devils, & damned souls, treating what\n their natures, names, & powers are._ 56\n\n VI. _Of the nature, force, & forms of charms, periapts, amulets,\n pentacles, conjurations, ceremonies, &c._ 66\n\n VII. _Being the conclusion of the whole, wherein divers ancient\n spells, charms, incantations, and exorcisms, are briefly spoken\n of._ 68\n\n THE END.\n\n\n\n\n The discoverie of Witchcraft.\n\n \u00b6 _The first Booke._\n\n\n\n\n The first Chapter.\n\n _An impeachment of Witches power in meteors and elementarie\n bodies tending to the rebuke of such as attribute too much\n unto them._\n\n\nThe fables of Witchcraft have taken so fast hold and deepe root in\nthe heart of man, that fewe or none can (nowadaies) with patience\nindure the hand and correction of God. For if any adversitie, greefe,\nsicknesse, losse of children, corne, cattell, or libertie happen vnto\nthem; by & by they exclaime uppon witches. As though there were no God\nin Israel that ordereth all things according to his will; punishing\nboth just and unjust with greefs, plagues, and afflictions in maner and\nforme as he thinketh good: but that certeine old women heere on earth,\ncalled witches, must needs be the contrivers of all mens calamities,\nand as though they themselves were innocents, and had deserved no such\npunishments. Insomuch as they sticke not to ride and go to such, as\neither are injuriouslie tearmed witches, or else are willing so to be\naccounted, seeking at their hands comfort and remedie in time of their\ntribulation, contrarie to Gods will and commandement in that behalfe,\nwho bids us resort to him in all our necessities.\n\n\u2666Job. 5.\u2666\n\n\u2666Matth. 11.\u2666\n\nSuch faithlesse people (I saie) are also persuaded, that neither haile\nnor snowe, thunder nor lightening, raine nor tempestuous winds come\nfrom the heavens at the commandement of God: but are raised by the\ncunning and power of witches and conjurers; insomuch as a clap of\nthunder, or a gale of wind is no sooner heard, but either they run to\nring bels, or crie out to burne witches; or else burne consecrated\nthings, hoping by the smoke thereof, to drive the divell out of the\naire, as though spirits could be fraied awaie with such externall\ntoies: howbeit, these are right inchantments, as _Brentius_ affirmeth.\n\n\u2666_In concione._\u2666\n\nBut certeinlie, it is neither a witch, nor divell, but a glorious[a]\nGod that maketh the thunder. I have read in the scriptures, that\nGod[b] maketh the blustering tempests and whirlewinds: and I find that\nit is[c] the Lord that altogither dealeth with them, and that they[d]\nblowe according to his will. But let me see anie of them all[e]\nrebuke and still the sea in time of tempest, as Christ did; or raise\nthe stormie wind, as [f]God did with his word; and I will beleeve in\nthem. Hath anie witch or conjurer, or anie creature entred into the\n[g]treasures of the snowe; or seene the secret places of the haile,\nwhich GOD hath prepared against the daie of trouble, battell, and\nwarre? I for my part also thinke with Jesus Sirach, that at Gods onelie\ncommandement the snowe falleth; and that the wind bloweth according to\nhis will, who onelie maketh all stormes to cease; and[h] who (if we\nkeepe his ordinances) will send us raine in due season, and make the\nland to bring forth hir increase, and the trees of the field to give\ntheir fruit.\n\n\u2666[a] Psal. 25.\u2666\n\n\u2666[b] Psal. 83.\u2666\n\n\u2666[c] Eccles. 43.\u2666\n\n\u2666[d] Luke. 8.\n Matth. 8.\u2666\n\n\u2666[e] Mark. 4. 41.\n Luke. 8. 14.\u2666\n\n\u2666[f] Psal. 170.\u2666\n\n\u2666[g] Job. 38, 22.\u2666\n\n\u2666Eccles. 43.\u2666\n\n\u2666[h] Leviti. 26. verse. 3, 4.\u2666\n\nBut little thinke our witchmongers, that the [i]Lord commandeth the\nclouds above, or openeth the doores of heaven, as _David_ affirmeth; or\nthat the Lord goeth forth in the tempests and stormes, as the Prophet\n[k]_Nahum_ reporteth: but rather that witches and conjurers are then\nabout their businesse.\n\n\u2666[i] Psal. 78, 23.\u2666\n\n\u2666[k] Nahum. 1.\u2666\n\nThe _Martionists_ acknowledged one God the authour of good things, and\nanother the ordeiner of evill: but these make the divell a whole god,\nto create things of nothing, to knowe mens cogitations, and to doo\nthat which God never did; as, to transubstantiate men into beasts, &c.\nWhich thing if divels could doo, yet followeth it not, that witches\nhave such power. But if all the divels in hell were dead, and all the\nwitches in _England_ burnt or hanged; I warrant you we should not faile\nto have raine, haile and tempests, as now we have: according to the\nappointment and will of God, and according to the constitution of the\nelements, and the course of the planets, wherein God hath set a perfect\nand perpetuall order.\n\nI am also well assured, that if all the old women in the world were\nwitches; and all the priests, conjurers: we should not have a drop of\nraine, nor a blast of wind the more or the lesse for them. For [l]the\nLord hath bound the waters in the clouds, and hath set bounds about\nthe waters, untill the daie and night come to an end: yea it is God\nthat raiseth the winds and stilleth them: and he saith to the raine and\nsnowe; Be upon the earth, and it falleth. The [m]wind of the Lord, and\nnot the wind of witches, shall destroie the treasures of their plesant\nvessels, and drie up the fountaines; saith _Oseas_. Let us also learne\nand confesse with the Prophet _David_, that we[n] our selves are the\ncauses of our afflictions; and not exclaime upon witches, when we\nshould call upon God for mercie.\n\n\u2666[l] Job. 26, 8.\n Job. 37.\n Psalme. 135.\n Jer. 10 & 15.\u2666\n\n\u2666[m] Ose. 13.\u2666\n\n\u2666[n] Psa. 39, &c.\u2666\n\nThe Imperiall lawe (saith _Brentius_) condemneth them to death that\ntrouble and infect the aire: but I affirme (saith he) that it is\nneither in the power of witch not divell so to doo, but in God onelie.\nThough (besides _Bodin_, and all the popish writers in generall) it\nplease _Dan\u00e6us_, _Hyperius_, _Hemingius_, _Erastus_, &c. to conclude\notherwise. The clouds[o] are called the pillers of Gods tents, Gods\nchariots, and his pavillions. And if it be so, what witch or divell\ncan make maisteries therof? S. _Augustine_ saith, _Non est putandum\nistis transgressoribus angelis servire hanc rerum visibilium materiem,\nsed soli Deo_: We must not thinke that these visible things are at the\ncommandement of the angels that fell, but are obedient to the onelie\nGod.\n\n\u2666_In epist. ad Jo. Wierum._\u2666\n\n[o] Exod. 13.\n Isai. 66.\n Ps. 18, 11. 19.\n\n\u2666_August. 3. de sancta Trinit._\u2666\n\nFinallie, if witches could accomplish these things; what needed it\nseeme so strange to the people, when Christ by miracle [p]commanded\nboth seas and winds, &c. For it is written; Who is this? for both wind\nand sea obeie him.\n\n\u2666[p] Mar. 4, 41.\u2666\n\n\n\n\n The second Chapter.\n\n _The inconvenience growing by mens credulitie herein, with a\n reproofe of some churchmen, which are inclined to the common\n conceived opinion of witches omnipotencie, and a familiar\n example thereof._\n\n\nBut the world is now so bewitched and over-run with this fond error,\nthat even where a man shuld seeke comfort and counsell, there shall hee\nbe sent (in case of necessitie) from God to the divell; and from the\nPhysician, to the coosening witch, who will not sticke to take upon\nhir, by wordes to heale the lame (which was proper onelie to Christ;\nand to them whom he assisted with his divine power) yea, with hir\nfamiliar & charmes she will take upon hir to cure the blind: though\nin the [a]tenth of S. _Johns_ Gospell it be written, that the divell\ncannot open the eies of the blind. And they attaine such credit as I\nhave heard (to my greefe) some of the ministerie affirme, that they\nhave had in their parish at one instant, xvii. or xviii. witches:\nmeaning such as could worke miracles supernaturallie. Whereby they\nmanifested as well their infidelitie and ignorance, in conceiving Gods\nword; as their negligence and error in instructing their flocks. For\nthey themselves might understand, and also teach their parishoners,\nthat [b]God onelie worketh great woonders; and that it is he which\nsendeth such punishments to the wicked, and such trials to the elect:\naccording to the saieng of the Prophet _Haggai_,[c] I smote you with\nblasting and mildeaw, and with haile, in all the labours of your hands;\nand yet you turned not unto me, saith the Lord. And therefore saith the\nsame Prophet in another place;[d] You have sowen much, and bring in\nlittle. And both in [e]_Joel_ and [f]_Leviticus_, the like phrases\nand proofes are used and made. But more shalbe said of this hereafter.\n\n\u2666[a] Joh. 10, 21.\u2666\n\n\u2666[b] Psal. 72, & 136.\n Jeremie, 5.\u2666\n\n\u2666[c] Hag. 2, 28.\u2666\n\n\u2666[d] Idem. cap. 1, 6.\u2666\n\n\u2666[e] Joel. 1.\u2666\n\n\u2666[f] Leviti. 26.\u2666\n\nS. _Paule_ fore-sawe the blindnesse and obstinacie, both of these blind\nshepheards, and also of their scabbed sheepe, when he said; [g]They\nwill not suffer wholsome doctrine, but having their eares itching,\nshall get them a heape of teachers after their own lusts; and shall\nturne their eares from the truth, and shall be given to fables. And\n[h]in the latter time some shall depart from the faith, and shall give\nheed to spirits of errors, and doctrines of divels, which speake lies\n(as witches and conjurers doo) but cast thou awaie such prophane and\nold wives fables. In which sense Basil saith; Who so giveth heed to\ninchanters, hearkeneth to a fabulous and frivolous thing. But I will\nrehearse an example whereof I my selfe am not onelie _Oculatus testis_,\nbut have examined the cause, and am to justifie the truth of my report:\nnot bicause I would disgrace the ministers that are godlie, but to\nconfirme my former assertion, that this absurd error is growne into the\nplace, which should be able to expell all such ridiculous follie and\nimpietie.\n\n\u2666[g] 2 Tim. 4, 34.\u2666\n\n\u2666[h] 1 Tim. 4. 1.\u2666\n\nAt the assises holden at _Rochester_, Anno 1581, one _Margaret\nSimons_, the wife of _John Simons_, of _Brenchlie_ in _Kent_, was\naraigned for witchcraft, at the instigation and complaint of divers\nfond and malicious persons; and speciallie by the meanes of one _John\nFerrall_ vicar of that parish: with whom I talked about that matter,\nand found him both fondlie assotted in the cause, and enviouslie bent\ntowards hir: and (which is worse) as unable to make a good account of\nhis faith, as shee whom he accused. That which he, for his part, laid\nto the poore womans charge, was this.\n\n\u2666A storie of Margaret Simons, a supposed witch.\u2666\n\nHis sonne (being an ungratious boie, and prentise to one _Robert\nScotchford_ clothier, dwelling in that parish of _Brenchlie_) passed on\na daie by hir house; at whome by chance hir little dog barked. Which\nthing the boie taking in evill part, drewe his knife, & pursued him\ntherewith even to hir doore: whom she rebuked with some such words\nas the boie disdained, & yet neverthelesse would not be persuaded\nto depart in a long time. At the last he returned to his maisters\nhouse, and within five or sixe daies fell sicke. Then was called to\nmind the fraie betwixt the dog and the boie: insomuch as the vicar\n(who thought himselfe so privileged, as he little mistrusted that God\nwould visit his children with sicknes) did so calculate; as he found,\npartlie through his owne judgement, and partlie (as he himselfe told\nme) by the relation of other witches, that his said sonne was by hir\nbewitched. Yea, he also told me, that this his sonne (being as it were\npast all cure) received perfect health at the hands of another witch.\n\nHe proceeded yet further against hir, affirming, that alwaies in his\nparish church, when he desired to read most plainelie, his voice so\nfailed him, as he could scant be heard at all. Which hee could impute,\nhe said, to nothing else, but to hir inchantment. When I advertised the\npoore woman hereof, as being desirous to heare what she could saie for\nhir selfe; she told me, that in verie deed his voice did much faile\nhim, speciallie when he strained himselfe to speake lowdest. How beit,\nshe said that at all times his voice was hoarse and lowe: which thing\nI perceived to be true. But sir, said she, you shall understand, that\nthis our vicar is diseased with such a kind of hoarsenesse, as divers\nof our neighbors in this parish, not long since, doubted that he had\nthe French pox; & in that respect utterly refused to communicate with\nhim: untill such time as (being therunto injoined by M. D. _Lewen_ the\nOrdinarie) he had brought fr\u014d _London_ a certificat, under the hands\nof two physicians, that his hoarsenes proceeded from a disease in the\nlungs. Which certificat he published in the church, in the presence of\nthe whole congregation: and by this meanes hee was cured, or rather\nexcused of the shame of his disease. And this I knowe to be true by the\nrelation of divers honest men of that parish. And truelie, if one of\nthe Jurie had not beene wiser than the other, she had beene condemned\nthereupon, and upon other as ridiculous matters as this. For the name\nof a witch is so odious, and hir power so feared among the common\npeople, that if the honestest bodie living chance to be arraigned\ntherupon, she shall hardlie escape condemnation.\n\n\n\n\n The third Chapter.\n\n _Who they be that are called witches, with a manifest\n declaration of the cause that mooveth men so commonlie to\n thinke, and witches themselves to beleeve that they can hurt\n children, cattell, &c. with words and imaginations: and of\n coosening witches._\n\n\nOne sort of such as are said to bee witches, are women which be\ncommonly old, lame, bleare-eied, pale, fowle, and full of wrinkles;\npoore, sullen, superstitious, and papists; or such as knowe no\nreligion: in whose drousie minds the divell hath goten a fine seat;\nso as, what mischeefe, mischance, calamitie, or slaughter is brought\nto passe, they are easilie persuaded the same is doone by themselves;\ninprinting in their minds an earnest and constant imagination hereof.\nThey are leane and deformed, shewing melancholie in their faces, to the\nhorror of all that see them. They are doting, scolds, mad, divelish;\nand not much differing from them that are thought to be possessed with\nspirits; so firme and stedfast in their opinions, as whosoever shall\nonelie have respect to the constancie of their words uttered, would\neasilie beleeve they were true indeed.\n\n\u2666_Cardan. de var. rerum._\u2666\n\nThese miserable wretches are so odious unto all their neighbors, and so\nfeared, as few dare offend them, or denie them anie thing they aske:\nwhereby they take upon them; yea, and sometimes thinke, that they can\ndoo such things as are beyond the abilitie of humane nature. These go\nfrom house to house, and from doore to doore for a pot full of milke,\nyest, drinke, pottage, or some such releefe; without the which they\ncould hardlie live: neither obtaining for their service and paines, nor\nby their art, nor yet at the divels hands (with whome they are said to\nmake a perfect and visible bargaine) either beautie, monie, promotion,\nwelth, worship, pleasure, honor, knowledge, learning, or anie other\nbenefit whatsoever.\n\nIt falleth out many times, that neither their necessities, nor their\nexpectation is answered or served, in those places where they beg or\nborrowe; but rather their lewdnesse is by their neighbors reprooved.\nAnd further, in tract of time the witch waxeth odious and tedious\nto hir neighbors; and they againe are despised and despited of hir:\nso as sometimes she cursseth one, and sometimes another; and that\nfrom the maister of the house, his wife, children, cattell, &c. to\nthe little pig that lieth in the stie. Thus in processe of time they\nhave all displeased hir, and she hath wished evill lucke unto them\nall; perhaps with cursses and imprecations made in forme. Doubtlesse\n(at length) some of hir neighbors die, or fall sicke; or some of\ntheir children are visited with diseases that vex them strangelie: as\napoplexies, epilepsies, convulsions, hot fevers, wormes, &c. Which\nby ignorant parents are supposed to be the vengeance of witches.\nYea and their opinions and conceits are confirmed and maintained\nby unskilfull physicians: according to the common saieng; _Insciti\u00e6\npallium maleficium & incantatio_, Witchcraft and inchantment is the\ncloke of ignorance: whereas indeed evill humors, & not strange words,\nwitches, or spirits are the causes of such diseases. Also some of their\ncattell perish, either by disease or mischance. Then they, upon whom\nsuch adversities fall, weighing the fame that goeth upon this woman\n(hir words, displeasure, and cursses meeting so justlie with their\nmisfortune) doo not onelie conceive, but also are resolved, that all\ntheir mishaps are brought to passe by hir onelie meanes.\n\nThe witch on the other side exspecting hir neighbours mischances, and\nseeing things sometimes come to passe according to hir wishes, cursses,\nand incantations (for _Bodin_ himselfe confesseth, that not above two\nin a hundred of their witchings or wishings take effect) being called\nbefore a Justice, by due examination of the circumstances is driven\nto see hir imprecations and desires, and hir neighbors harmes and\nlosses to concurre, and as it were to take effect: and so confesseth\nthat she (as a goddes) hath brought such things to passe. Wherein, not\nonelie she, but the accuser, and also the Justice are fowlie deceived\nand abused; as being thorough hir confession and other circumstances\npersuaded (to the injurie of Gods glorie) that she hath doone, or can\ndoo that which is proper onelie to God himselfe.\n\nAnother sort of witches there are, which be absolutelie cooseners.\nThese take upon them, either for glorie, fame, or gaine, to doo anie\nthing, which God or the divell can doo: either for foretelling of\nthings to come, bewraieng of secrets, curing of maladies, or working of\nmiracles. But of these I will talke more at large heereafter.\n\n\u2666_Bodin. li. 2. de d\u00e6mono: cap. 8._\u2666\n\n\n\n\n The fourth Chapter.\n\n _What miraculous actions are imputed to witches by witchmongers,\n papists, and poets._\n\n\nAlthough it be quite against the haire, and contrarie to the divels\nwill, contrarie to the witches oth, promise, and homage, and contrarie\nto all reason, that witches should helpe anie thing that is bewitched;\nbut rather set forward their maisters businesse: yet we read _In malleo\nmaleficarum_, of three sorts of witches; and the same is affirmed by\nall the writers heereupon, new and old. One sort (they say) can hurt\nand not helpe, the second can helpe and not hurt, the third can both\nhelpe and hurt. And among the hurtfull witches he saith there is one\nsort more beastlie than any kind of beasts, saving woolves: for these\nusuallie devoure and eate yong children and infants of their owne kind.\nThese be they (saith he) that raise haile, tempests, and hurtfull\nweather; as lightening, thunder, &c. These be they that procure\nbarrennesse in man, woman, and beast. These can throwe children into\nwaters, as they walke with their mothers, and not be seene. These can\nmake horsses kicke, till they cast the riders. These can passe from\nplace to place in the aire invisible. These can so alter the mind of\njudges, that they can have no power to hurt them. These can procure\nto themselves and to others, taciturnitie and insensibilitie in their\ntorments. These can bring trembling to the hands, and strike terror\ninto the minds of them that apprehend them. These can manifest unto\nothers, things hidden and lost, and foreshew things to come; and\nsee them as though they were present. These can alter mens minds to\ninordinate love or hate. These can kill whom they list with lightening\nand thunder. These can take awaie mans courage, and the power of\ngeneration. These can make a woman miscarrie in childbirth, and\ndestroie the child in the mothers wombe, without any sensible meanes\neither inwardlie or outwardlie applied. These can with their looks kill\neither man or beast.\n\n\u2666_Mal. Malef. par. 2. qu\u00e6st. 1. cap, 2._\u2666\n\nAll these things are avowed by _James Sprenger_ and _Henrie Institor_\n_In malleo maleficarum_, to be true, & confirmed by _Nider_, and the\ninquisitor _Cumanus_; and also by _Dan\u00e6us_, _Hyperius_, _Hemingius_,\nand multiplied by _Bodinus_, and frier _Bartholom\u00e6us Spineus_. But\nbicause I will in no wise abridge the authoritie of their power, you\nshall have also the testimonies of manie other grave authors in this\nbehalfe; as followeth.\n\n[*]And first _Ovid_ affirmeth, that they can raise and suppresse\nlightening and thunder, raine and haile, clouds and winds, tempests and\nearthquakes. Others doo write, that they can pull downe the moone and\nthe starres. Some write that with wishing they can send needles into\nthe livers of their enimies. Some that they can transferre corne in\nthe blade from one place to another. Some, that they can cure diseases\nsupernaturallie, flie in the aire, and danse with divels. Some write,\nthat they can plaie the part of _Succubus_, and contract themselves to\n_Incubus_; and so yoong prophets are upon them begotten, &c. Som saie\nthey can transubstantiate themselves and others, and take the forms and\nshapes of asses, woolves, ferrets, cowes, apes, horsses, dogs, &c. Some\nsay they can keepe divels and spirits in the likenesse of todes and\ncats.\n\n\u2666[*] _Ovid. lib. metamorphose\u00f4n 7._\n _Dan\u00e6us in dialog._\n _Psellus in operatione d\u00e6m._\n _Virg. in Damo_\n _Hora. epod. 5._\n _Tibul. de fascinat. lib. 1. eleg. 2._\n _Ovid epist 4._\n _Lex. 12. Tabularum._\n _Mal. Malef._\n _Luc\u0101. de bello civili. lib. 6._\n _Virg. eclog. 8._\n _Ovid. de remedio amoris. lib. 1._\n _Hyperius._\n _Erastus._\n _Rich. Gal. in his horrible treatise._\n _Hemingius._\n _Bar. Spineus._\n _Bryan Darcy Confessio Windesor._\n _Virgil. Aeneid. 4._\n _C. Manlius astrol. lib. 1._\u2666\n\nThey can raise spirits (as others affirme) drie up springs, turne the\ncourse of running waters, inhibit the sunne, and staie both day and\nnight, changing the one into the other. They can go in and out at awger\nholes, & saile in an egge shell, a cockle or muscle shell, through and\nunder the tempestuous seas. They can go invisible, and deprive men of\ntheir privities, and otherwise of the act and use of venerie. They can\nbring soules out of the graves. They can teare snakes in peeces with\nwords, and with looks kill lambes. But in this case a man may saie,\nthat _Miranda canunt sed non credenda Poet\u00e6_. They can also bring to\npasse, that chearne as long as you list, your butter will not come;\nespeciallie, if either the maids have eaten up the creame; or the\ngoodwife have sold the butter before in the market. Whereof I have had\nsome triall, although there may be true and naturall causes to hinder\nthe common course thereof: as for example. Put a little sope or sugar\ninto your chearne of creame, and there will never come anie butter,\nchearne as long as you list. But _M. Mal._ saith, that there is not so\nlittle a village, where manie women are not that bewitch, infect, and\nkill kine, and drie up the milke: alledging for the strengthening of\nthat assertion, the saieing of the Apostle, _Nunquid Deo cura est de\nbobus?_ Dooth God take anie care of oxen?\n\n\u2666_Mal. Malef. part. 2. qu\u00e6st 1. cap. 14._\n 1. Cor 9, 9.\u2666\n\n\n\n\n The fift Chapter.\n\n _A confutation of the common conceived opinion of witches and\n witchcraft, and how detestable a sinne it is to repaire to\n them for counsell or helpe in time of affliction._\n\n\nBut whatsoever is reported or conceived of such maner of witchcrafts,\nI dare avow to be false and fabulous (coosinage, dotage, and poisoning\nexcepted:) neither is there any mention made of these kind of witches\nin the Bible. If Christ had knowne them, he would not have pretermitted\nto invaie against their presumption, in taking upon them his office:\nas, to heale and cure diseases; and to worke such miraculous and\nsupernaturall things, as whereby he himselfe was speciallie knowne,\nbeleeved, and published to be God; his actions and cures consisting (in\norder and effect) according to the power by our witchmoongers imputed\nto witches. Howbeit, if there be any in these daies afflicted in such\nstrange sort, as Christs cures and patients are described in the new\ntestament to have beene: we flie from trusting in God to trusting in\nwitches, who doo not onelie in their coosening art take on them the\noffice of Christ in this behalfe; but use his verie phrase of speech\nto such idolaters, as com to seeke divine assistance at their hands,\nsaieng; Go thy waies, thy sonne or thy daughter, &c. shall doo well,\nand be whole.\n\n\u2666John. 5: 6.\n Mark. 5. 34.\u2666\n\nIt will not suffice to dissuade a witchmonger from his credulitie,\nthat he seeth the sequele and event to fall out manie times contrarie\nto their assertion; but in such case (to his greater condemnation)\nhe seeketh further to witches of greater fame. If all faile, he will\nrather thinke he came an houre too late; than that he went a mile too\nfar. Trulie I for my part cannot perceive what is to go a whoring after\nstrange gods, if this be not. He that looketh upon his neighbors wife,\nand lusteth after hir, hath committed adulterie. And truelie, he that\nin hart and by argument mainteineth the sacrifice of the masse to be\npropitiatorie for the quicke and the dead, is an idolater; as also he\nthat alloweth and commendeth creeping to the crosse, and such like\nidolatrous actions, although he bend not his corporall knees.\n\nIn like manner I say, he that attributeth to a witch, such divine\npower, as dulie and onelie apperteineth unto GOD (which all\nwitchmongers doo) is in hart a blasphemer, an idolater, and full\nof grosse impietie, although he neither go nor send to hir for\nassistance.\n\n\u2666To go to witches, &c. is idolatrie.\u2666\n\n\n\n\n The sixt Chapter.\n\n _A further confutation of witches miraculous and omnipotent\n power, by invincible reasons and authorities, with\n dissuasions from such fond credulitie._\n\n\nIf witches could doo anie such miraculous things, as these and other\nwhich are imputed to them, they might doo them againe and againe, at\nanie time or place, or at anie mans desire: for the divell is as strong\nat one time as at another, as busie by daie as by night, and readie\nenough to doo all mischeefe, and careth not whom he abuseth. And in so\nmuch as it is confessed, by the most part of witchmoongers themselves,\nthat he knoweth not the cogitation of mans heart, he should (me thinks)\nsometimes appeere unto honest and credible persons, in such grosse\nand corporall forme, as it is said he dooth unto witches: which you\nshall never heare to be justified by one sufficient witnesse. For\nthe divell indeed entreth into the mind, and that waie seeketh mans\nconfusion.\n\nThe art alwaies presupposeth the power; so as, if they saie they can\ndoo this or that, they must shew how and by what meanes they doo it;\nas neither the witches, nor the witchmoongers are able to doo. For\nto everie action is required the facultie and abilitie of the agent\nor dooer; the aptnes of the patient or subject; and a convenient and\npossible application. Now the witches are mortall, and their power\ndependeth upon the analogie and consonancie of their minds and bodies;\nbut with their minds they can but will and understand; and with their\nbodies they can doo no more, but as the bounds and ends of terrene\nsense will suffer: and therefore their power extendeth not to doo such\nmiracles, as surmounteth their owne sense, and the understanding of\nothers which are wiser than they; so as here wanteth the vertue and\npower of the efficient. And in reason, there can be no more vertue in\nthe thing caused, than in the cause, or that which proceedeth of or\nfrom the benefit of the cause. And we see, that ignorant and impotent\nwomen, or witches, are the causes of incantations and charmes; wherein\nwe shall perceive there is none effect, if we will credit our owne\nexperience and sense unabused, the rules of philosophie, or the word of\nGod. For alas! What an unapt instrument is a toothles, old, impotent,\nand unweldie woman to flie in the aier? Truelie, the divell little\nneeds such instruments to bring his purposes to passe.\n\n\u2666_Aristot. de anima. lib. 2._ Acts. 8.\u2666\n\nIt is strange, that we should suppose, that such persons can worke\nsuch feates: and it is more strange, that we will imagine that to\nbe possible to be doone by a witch, which to nature and sense is\nimpossible; speciallie when our neighbours life dependeth upon our\ncredulitie therein; and when we may see the defect of abilitie, which\nalwaies is an impediment both to the act, and also to the presumption\nthereof. And bicause there is nothing possible in lawe, that in nature\nis impossible; therefore the judge dooth not attend or regard what\nthe accused man saith; or yet would doo: but what is prooved to have\nbeene committed, and naturallie falleth in mans power and will to\ndoo. For the lawe saith, that To will a thing unpossible, is a signe\nof a mad man, or of a foole, upon whom no sentence or judgement taketh\nhold. Furthermore, what Jurie will condemne, or what Judge will give\nsentence or judgement against one for killing a man at _Berwicke_; when\nthey themselves, and manie other sawe that man at _London_, that verie\ndaie, wherein the murther was committed; yea though the partie confesse\nhimself guiltie therein, and twentie witnesses depose the same? But\nin this case also I saie the judge is not to weigh their testimonie,\nwhich is weakened by lawe; and the judges authoritie is to supplie the\nimperfection of the case, and to mainteine the right and equitie of the\nsame.\n\n\u2666Why shuld not the divell be as readie to helpe a theefe reallie as a\nwitch?\u2666\n\n\u2666_L. multum. l. si quis alteri, vel sibi._\u2666\n\nSeeing therefore that some other things might naturallie be the\noccasion and cause of such calamities as witches are supposed to\nbring; let not us that professe the Gospell and knowledge of Christ,\nbe bewitched to beleeve that they doo such things, as are in nature\nimpossible, and in sense and reason incredible. If they saie it is\ndoone through the divels helpe, who can work miracles; whie doo not\ntheeves bring their busines to passe miraculouslie, with whom the\ndivell is as conversant as with the other? Such mischeefes as are\nimputed to witches, happen where no witches are; yea and continue when\nwitches are hanged and burnt: whie then should we attribute such effect\nto that cause, which being taken awaie, happeneth neverthelesse?\n\n\u2666An objection answered.\u2666\n\n\n\n\n The seventh Chapter.\n\n _By what meanes the name of witches becommeth so famous, and\n how diverslie people be opinioned concerning them and their\n actions._\n\n\nSurelie the naturall power of man or woman cannot be so inlarged, as\nto doo anie thing beyond the power and vertue given and ingraffed by\nGod. But it is the will and mind of man, which is vitiated and depraved\nby the divell: neither dooth God permit anie more, than that which\nthe naturall order appointed by him dooth require. Which naturall\norder is nothing else, but the ordinarie power of God, powred into\neverie creature, according to his state and condition. But hereof\nmore shall be said in the title of witches confessions. Howbeit\nyou shall understand, that few or none are throughlie persuaded,\nresolved, or satisfied, that witches can indeed accomplish all these\nimpossibilities: but some one is bewitched in one point, and some is\ncoosened in another, untill in fine, all these impossibilities, and\nmanie mo, are by severall persons affirmed to be true.\n\n\u2666Miracles are ceased.\u2666\n\nAnd this I have also noted, that when anie one is coosened with a\ncoosening toie of witchcraft, and maketh report thereof accordinglie\nverifieng a matter most impossible and false as it were upon his owne\nknowledge, as being overtaken with some kind of illusion or other\n(which illusions are right inchantments) even the selfe-same man\nwill deride the like lie proceeding out of another mans mouth, as\na fabulous matter unworthie of credit. It is also to be woondered,\nhow men (that have seene some part of witches coosenages detected,\nand see also therein the impossibilitie of their owne presumptions,\n& the follie and falsehood of the witches confessions) will not\nsuspect, but remaine unsatisfied, or rather obstinatelie defend the\nresidue of witches supernaturall actions: like as when a juggler hath\ndiscovered the slight and illusion of his principall feats, one would\nfondlie continue to thinke, that his other petie juggling knacks of\nlegierdemaine are done by the helpe of a familiar: and according\nto the follie of some papists, who seeing and confessing the popes\nabsurd religion, in the erection and maintenance of idolatrie and\nsuperstition, speciallie in images, pardons, and relikes of saints,\nwill yet persevere to thinke, that the rest of his doctrine and\ntrumperie is holie and good.\n\n\u2666The opinions of people concerning witchcraft are diverse and\ninconstant.\u2666\n\nFinallie, manie mainteine and crie out for the execution of witches,\nthat particularlie beleeve never a whit of that which is imputed unto\nthem; if they be therein privatelie dealt withall, and substantiallie\nopposed and tried in argument.\n\n\n\n\n The eight Chapter.\n\n _Causes that moove as well witches themselves as others to\n thinke that they can worke impossibilities, with answers to\n certeine objections: where also their punishment by lawe is\n touched._\n\n\n_Cardanus_ writeth, that the cause of such credulitie consisteth in\nthree points; to wit, in the imagination of the melancholike, in the\nconstancie of them that are corrupt therewith, and in the deceipt of\nthe Judges; who being inquisitors themselves against heretikes and\nwitches, did both accuse and condemne them, having for their labour\nthe spoile of their goods. So as these inquisitors added manie fables\nhereunto, least they should seeme to have doone injurie to the poore\nwretches, in condemning and executing them for none offense. But\nsithens (saith he) the springing up of _Luthers_ sect, these priests\nhave tended more diligentlie upon the execution of them; bicause\nmore wealth is to be caught from them: insomuch as now they deale so\nlooselie with witches (through distrust of gaines) that all is seene to\nbe malice, follie, or avarice that hath beene practised against them.\nAnd whosoever shall search into this cause, or read the cheefe writers\nhereupon, shall find his words true.\n\n\u2666_Card. de var. rerum. lib. 15. cap. 80._\u2666\n\nIt will be objected, that we here in _England_ are not now directed\nby the popes lawes; and so by consequence our witches not troubled or\nconvented by the inquisitors _H\u00e6retic\u00e6 pravitatis_. I answer, that\nin times past here in _England_, as in other nations, this order of\ndiscipline hath beene in force and use; although now some part of\nold rigor be qualified by two severall statutes made in the fift\nof _Elizabeth_, and xxxiii of _Henrie_ the eight. Nevertheles the\nestimation of the omnipotencie of their words and charmes seemeth\nin those statutes to be somewhat mainteined, as a matter hitherto\ngenerallie received; and not yet so looked into, as that it is\nrefuted and decided. But how wiselie so ever the Parlement house hath\ndealt therin, or how mercifullie soever the prince beholdeth the cause:\nif a poore old woman, supposed to be a witch, be by the civill or canon\nlawe convented; I doubt, some canon will be found in force, not onelie\nto give scope to the tormentor, but also to the hangman, to exercise\ntheir offices upon hir. And most certaine it is, that in what point\nsoever anie of these extremities, which I shall rehearse unto you, be\nmitigated, it is thorough the goodnesse of the Queenes Majestie, and\nhir excellent magistrates placed among us. For as touching the opinion\nof our writers therein in our age; yea in our owne countrie, you shall\nsee it doth not onlie agree with forren crueltie, but surmounteth it\nfarre. If you read a foolish pamphlet dedicated to the lord _Darcy_ by\n_W. W_ 1582, you shall see that he affirmeth, that all those tortures\nare farre too light, and their rigor too mild; and that in that respect\nhe impudentlie exclameth against our magistrates, who suffer them to\nbe but hanged, when murtherers, & such malefactors be so used, which\ndeserve not the hundreth part of their punishments. But if you will see\nmore follie and lewdnes comprised in one lewd booke, I commend you to\n_Ri. Ga._ a _Windsor_ man; who being a mad man hath written according\nto his frantike humor: the reading wherof may satisfie a wise man, how\nmad all these witchmoongers dealings be in this behalfe.\n\n\u2666An objection answered.\u2666\n\n\u2666W. W. his booke, printed in Anno Dom. 1582.\u2666\n\n\n\n\n The ninth Chapter.\n\n _A conclusion of the first booke, wherein is fore-shewed the\n tyrannicall crueltie of witchmongers and inquisitors, with a\n request to the reader to peruse the same._\n\n\nAnd bicause it may appeare unto the world what trecherous and\nfaithlesse dealing, what extreame and intolerable tyrannie, what\ngrosse and fond absurdities, what unnaturall & uncivil discourtisie,\nwhat cancred and spitefull malice, what outragious and barbarous\ncrueltie, what lewd and false packing, what cunning and craftie\nintercepting, what bald and peevish interpretations, what abhominable\nand divelish inventions, and what flat and plaine knaverie is practised\nagainst these old women; I will set downe the whole order of the\ninquisition, to the everlasting, inexcusable, and apparent shame of\nall witchmoongers. Neither will I insert anie private or doubtfull\ndealings of theirs; or such as they can either denie to be usuall, or\njustlie cavill at; but such as are published and renewed in all ages,\nsince the commensement of poperie, established by lawes, practised by\ninquisitors, privileged by princes, commended by doctors, confirmed\nby popes, councels, decrees, and canons; and finallie [*]be left of\nall witchmoongers; to wit, by such as attribute to old women, and\nsuch like creatures, the power of the Creator. I praie you therefore,\nthough it be tedious & intolerable (as you would be heard in your\nmiserable calamities) so heare with compassion, their accusations,\nexaminations, matters given in evidence, confessions, presumptions,\ninterrogatories, conjurations, cautions, crimes, tortures and\ncondemnations, devised and practised usuallie against them.\n\n\u2666[*] [? beleeved.]\u2666\n\n\n\n\n \u00b6 _The second Booke._\n\n\n\n\n The first Chapter.\n\n _What testimonies and witnesses are allowed to give evidence\n against reputed witches, by the report & allowance of the\n inquisitors themselves, and such as are speciall writers\n heerein._\n\n\nExcommunicat persons, partakers of the falt, infants, wicked servants,\nand runnawaies are to be admitted to beare witnesse against their dames\nin this mater of witchcraft: bicause (saith _Bodin_ the champion of\nwitchmoongers) none that be honest are able to detect them. Heretikes\nalso and witches shall be received to accuse, but not to excuse a\nwitch. And finallie, the testimonie of all infamous persons in this\ncase is good and allowed. Yea, one lewd person (saith _Bodin_) may\nbe received to accuse and condemne a thousand suspected witches. And\nalthough by lawe, a capitall enimie may be challenged; yet _James\nSprenger_, and _Henrie Institor_, (from whom _Bodin_, and all the\nwriters that ever I have read, doo receive their light, authorities and\narguments) saie (upon this point of lawe) that The poore frendlesse\nold woman must proove, that hir capitall enimie would have killed hir,\nand that hee hath both assalted & wounded hir; otherwise she pleadeth\nall in vaine. If the judge aske hir, whether she have anie capitall\nenimies; and she rehearse other, and forget hir accuser; or else answer\nthat he was hir capitall enimie, but now she hopeth he is not so: such\na one is nevertheles admitted for a witnes. And though by lawe, single\nwitnesses are not admittable; yet if one depose she hath bewitched hir\ncow; another, hir sow; and the third, hir butter: these saith (saith\n_M. Mal._ and _Bodin_) are no single witnesses; bicause they agree that\nshe is a witch.\n\n\u2666_Mal. Malef. quest. 5. pa. 3._\n _I. Bod. lib. 4. cap. 2, de d\u00e6mon._\u2666\n\n\u2666_Arch. in C. alle. accusatus. in \u00a7. lz. super. verba._\u2666\n\n\u2666_I. Bod. lib. 4. cap. 1. de d\u00e6mon._\u2666\n\n\u2666_Mal. malef quest. 56. pa. 3, & qu\u00e6. 5, part. 3._\u2666\n\n\u2666_Ibidem._\u2666\n\n\u2666_Que. 7. act 2._\u2666\n\n\u2666[Redupl.]\u2666\n\n\n\n\n The second Chapter.\n\n _The order of examination of witches by the inquistors._\n\n\nWomen suspected to be witches, after their apprehension may not be\nsuffered to go home, or to other places, to seek suerties: for then\n(saith _Bodin_) the people would be woorse willing to accuse them;\nfor feare least at their returne home, they worke revenge upon them.\nIn which respect _Bodin_ commendeth much the _Scottish_ custome and\norder in this behalfe: where (he saith) a hollowe peece of wood or a\nchest is placed in the church, into the which any bodie may freelie\ncast a little scroll of paper, wherein may be conteined the name of the\nwitch, the time, place, and fact, &c. And the same chest being locked\nwith three severall locks, is opened everie fifteenth daie by three\ninquisitors or officers appointed for that purpose; which keepe three\nseverall kaies. And thus the accuser need not be knowne, nor shamed\nwith the reproch of slander or malice to his poore neighbour.\n\n\u2666The Scottish cust\u014de of accusing a witch.\u2666\n\nItem, there must be great persuasions used to all men, women, and\nchildren, to accuse old women of witchcraft.\n\nItem, there may alwaies be promised impunitie and favour to witches,\nthat confesse and detect others; and for the contrarie, there may be\nthreatnings and violence practised and used.\n\nItem, the little children of witches, which will not confesse, must\nbe attached; who (if they be craftilie handled saith _Bodin_) will\nconfesse against their owne mothers.\n\nItem, witches must be examined as suddenlie, and as unawares as is\npossible: the which will so amaze them, that they will confesse any\nthing, supposing the divell hath forsaken them; wheras if they should\nfirst be c\u014dmitted to prison, the divell would temper with them, and\ninforme them what to doo.\n\nItem, the inquisitor, judge, or examiner, must begin with small matters\nfirst.\n\nItem, they must be examined, whether their parents were witches or no:\nfor witches (as these Doctors suppose) come by propagation. And _Bodin_\nsetteth downe this principle in witchcraft, to wit, _Si saga sit mater,\nsic etiam est filia_: howbeit the lawe forbiddeth it, _Ob sanguinis\nreverentiam_.\n\n\u2666_I. Bod. lib. de d\u00e6mon. 4. cap. 4._\n _L. parentes de testibus._\u2666\n\nItem, the examiner must looke stedfastlie upon their eies: for they\ncannot looke directlie upon a mans face (as _Bodin_ affirmeth in one\nplace, although in another he saith, that they kill and destroie both\nmen and beasts with their lookes.)\n\nItem, she must be examined of all accusations, presumptions, and\nfaults, at one instant; least sathan should afterwards dissuade hir\nfrom confession.\n\nItem, a witch may not be put in prison alone, least the divell dissuade\nhir from confession, through promises of her indemnitie. For (saith\n_Bodin_) some that have beene in the gaole have prooved to flie awaie,\nas they were woont to doo when they met with _Diana_ and _Minerva_,\n_&c._: and so brake their owne necks against the stone walles.\n\nItem, if anie denie hir owne confession made without torture, she is\nneverthelesse by that confession to be condemned, as in anie other\ncrime.\n\nItem, the judges must seeme to put on a pittifull countenance and to\nmone them; saieng, that It was not they, but the divell that committed\nthe murther, and that he compelled them to doo it; and must make them\nbeleeve that they thinke them to be innocents.\n\nItem, if they will confesse nothing but upon the racke or torture;\ntheir apparell must be changed, and everie haire in their bodie must be\nshaven off with a sharpe razor.\n\nItem, if they have charmes for taciturnitie, so as they feele not the\ncommon tortures, and therefore confesse nothing: then some sharpe\ninstrument must be thrust betwixt everie naile of their fingers and\ntoes: which (as _Bodin_ saith) was king _Childeberts_ devise, and is\nto this daie of all others the most effectuall. For by meanes of that\nextreme paine, they will (saith he) confesse anie thing.\n\n\u2666K. Childeberts cruell devise.\u2666\n\nItem, _Paulus Grillandus_, being an old dooer in these matters, wisheth\nthat when witches sleepe, and feele no paine upon the torture, _Domine\nlabia mea aperies_ should be said, and so (saith he) both the torments\nwill be felt, and the truth will be uttered: _Et sic ars deluditur\narte_.\n\n\u2666_P. Grillandus._\u2666\n\nItem, _Bodin_ saith, that at the time of examination, there should be a\nsemblance of great a doo, to the terrifieing of the witch: and that a\nnumber of instruments, gieves, manacles, ropes, halters, fetters, &c.\nbe prepared, brought foorth, and laid before the examinate: and also\nthat some be procured to make a most horrible and lamentable crie, in\nthe place of torture, as though he or she were upon the racke, or in\nthe tormentors hands: so as the examinate may heare it whiles she is\nexamined, before she hir selfe be brought into the prison; and perhaps\n(saith he) she will by this meanes confesse the matter.\n\n\u2666A subtill and divelish devise.\u2666\n\nItem, there must be subborned some craftie spie, that may seeme to be\na prisoner with hir in the like case; who perhaps may in conference\nundermine hir, and so bewraie and discover hir.\n\nItem, if she will not yet confesse, she must be told that she is\ndetected, and accused by other of hir companions; although in truth\nthere be no such matter: and so perhaps she will confesse, the rather\nto be revenged upon hir adversaries and accusers.\n\n\n\n\n The third Chapter.\n\n _Matters of evidence against witches._\n\n\nIf an old woman threaten or touch one being in health, who dieth\nshortlie after; or else is infected with the leprosie, apoplexie, or\nanie other strange disease: it is (saith _Bodin_) a permanent fact, and\nsuch an evidence, as condemnation or death must insue, without further\nproofe; if anie bodie have mistrusted hir, or said before that she was\na witch.\n\nItem, if anie come in, or depart out of the chamber or house, the\ndoores being shut; it is an apparent and sufficient evidence to a\nwitches condemnation, without further triall: which thing _Bodin_ never\nsawe. If he can shew me that feat, I will subscribe to his follie.\nFor Christ after his resurrection used the same: not as a ridiculous\ntoie, that everie witch might accomplish; but as a speciall miracle, to\nstrengthen the faith of the elect.\n\nItem, if a woman bewitch anie bodies eies, she is to be executed\nwithout further proofe.\n\nItem, if anie inchant or bewitch mens beasts, or corne, or flie in the\naire, or make a dog speake, or cut off anie mans members, and unite\nthem againe to men or childrens bodies; it is sufficient proofe to\ncondemnation.\n\nItem, presumptions and conjectures are sufficient proofes against\nwitches.\n\nItem, if three witnesses doo but saie, Such a woman is a witch; then is\nit a cleere case that she is to be executed with death. Which matter\n_Bodin_ saith is not onelie certeine by the canon and civill lawes, but\nby the opinion of pope _Innocent_, the wisest pope (as he saith) that\never was.\n\n\u2666_Bar. Spineus, &, I. Bod. de d\u00e6mon. lib. 2. cap. 2._\u2666\n\nItem, the complaint of anie one man of credit is sufficient to bring a\npoore woman to the racke or pullie.\n\n\u2666_Alexander. L. ubi numerus de testibus._\n _I. Bod. de d\u00e6mon. lib. 2. cap. 2._\u2666\n\nItem, a condemned or infamous persons testimonie is good and allowable\nin matters of witchcraft.\n\nItem, a witch is not to be delivered, though she endure all the\ntortures, and confesse nothing; as all other are in anie criminall\ncases.\n\nItem, though in other cases the depositions of manie women at one\ninstant are disabled, as insufficient in lawe; bicause of the\nimbecillitie and frailtie of their nature or sex: yet in this matter,\none woman, though she be a partie, either accuser or accused, and\nbe also infamous and impudent (for such are _Bodins_ words) yea and\nalreadie condemned; she may neverthelesse serve to accuse and condemne\na witch.\n\nItem, a witnesse uncited, and offering himselfe in this case is to be\nheard, and in none other.\n\nItem, a capitall enimie (if the enimitie be pretended to growe by\nmeanes of witchcraft) may object against a witch; and none exception\nis to be had or made against him.\n\nItem, although the proofe of perjurie may put backe a witnesse in all\nother causes; yet in this, a perjured person is a good and lawfull\nwitnesse.\n\n\u2666_Par. in L. post. legatum. 9. his, de iis quibus ut indig._\n _Alex. cap. 72. L. 2. &c._\u2666\n\nItem, the proctors and advocats in this case are compelled to be\nwitnesses against their clients, as in none other case they are to be\nconstrained there unto.\n\nItem, none can give evidence against witches, touching their\nassemblies, but witches onelie: bicause (as _Bodin_ saith) none other\ncan doo it. Howbeit, _Ri. Ga._ writeth, that he came to the God speed,\nand with his sword and buckler killed the divell; or at the least he\nwounded him so sore, that he made him stinke of brimstone.\n\n\u2666In his foolish pamphlet of the execution of Windsor witches.\u2666\n\nItem, _Bodin_ saith, that bicause this is an extraordinarie matter;\nthere must heerein be extraordinarie dealing: and all maner of waies\nare to be used, direct and indirect.\n\n\n\n\n The fourth Chapter.\n\n _Confessions of witches, whereby they are condemned._\n\n\nSome witches confesse (saith _Bodin_) that are desirous to die; not\nfor glorie, but for despaire: bicause they are tormented in their life\ntime. But these may not be spared (saith he) although the lawe dooth\nexcuse them.\n\n\u2666_I. Bod. lib. 4. cap. 3._\u2666\n\n\u2666Is there anie probabilitie that such would continue witches?\u2666\n\nThe best and surest confession is at shrift, to hir ghostlie father.\n\n\u2666_Idem Ibid._\u2666\n\nItem, if she confesse manie things that are false, and one thing that\nmay be true; she is to be taken and executed upon that confession.\n\n\u2666_Joan. An. ad speculat. tit. de litis contest. part. 2._\u2666\n\nItem, she is not so guiltie that confesseth a falshood or lie, and\ndenieth a truth; as she that answereth by circumstance.\n\nItem, an equivocall or doubtfull answer is taken for a confession\nagainst a witch.\n\n\u2666_L. non alienum eodem._\u2666\n\nItem, _Bodin_ reporteth, that one confessed that he went out, or rather\nup into the aire, and was transported manie miles to the fairies\ndanse, onelie bicause he would spie unto what place his wife went\nto hagging, and how she behaved hir selfe. Whereupon was much a doo\namong the inquisitors and lawyers, to discusse whether he should be\nexecuted with his wife or no. But it was concluded that he must die,\nbicause he bewraied not his wife: the which he forbare to doo, _Propter\nreverentiam honoris & famili\u00e6_.\n\n\u2666_L. de \u00e6tat. 5. nihil eodem. &c._\u2666\n\n\u2666_I. Bod. de d\u00e6mono. lib. 4. cap. 3._\u2666\n\nItem, if a woman confesse freelie herein, before question be made; and\nyet afterward denie it: she is neverthelesse to be burned.\n\nItem, they affirme that this extremitie is herein used, bicause not\none among a thousand witches is detected. And yet it is affirmed by\n_Sprenger_, in _M. Mal._ that there is not so little a parish, but\nthere are manie witches knowne to be therein.\n\n\n\n\n The fift Chapter.\n\n _Presumptions, whereby witches are condemned._\n\n\nIf anie womans child chance to die at hir hand, so as no bodie knoweth\nhow; it may not be thought or presumed that the mother killed it,\nexcept she be supposed a witch: and in that case it is otherwise, for\nshe must upon that presumption be executed; except she can proove the\nnegative or contrarie.\n\n\u2666_I. Bod. de d\u00e6mono. lib. 4 cap. 4._\u2666\n\nItem, if the child of a woman that is suspected to be a witch,\nbe lacking or gone from hir; it is to be presumed, that she hath\nsacrificed it to the divell: except she can proove the negative or\ncontrarie.\n\nItem, though in other persons, certeine points of their confessions may\nbe thought erronious, and imputed to error: yet (in witches causes) all\noversights, imperfections, and escapes must be adjudged impious and\nmalicious, and tend to hir confusion and condemnation.\n\nItem, though a theefe be not said in lawe to be infamous in any other\nmatter than in theft; yet a witch defamed of witchcraft is said to be\ndefiled with all maner of faults and infamies universallie, though she\nwere not condemned; but (as I said) defamed with the name of a witch.\nFor rumors and reports are sufficient (saith _Bodin_) to condemne a\nwitch.\n\nItem, if any man, woman, or child doo saie, that such a one is a witch;\nit is a most vehement suspicion (saith _Bodin_) and sufficient to bring\nhir to the racke: though in all other cases it be directlie against\nlawe.\n\n\u2666_I. Bod. de d\u00e6mono. lib. 4. cap. 4._\u2666\n\nItem, in presumptions and suspicions against a witch, the common brute\nor voice of the people cannot erre.\n\n\u2666_L. decurion\u00e8 de p\u0153nis._\n _Panorm. & Felin. in C. veniens. 1. de testib. parsi causa. 15 4._\n _Lib. 4. numero. 12. usq; a 18._\u2666\n\nItem, if a woman, when she is apprehended, crie out, or saie; I am\nundoone; Save my life; I will tell you how the matter standeth, &c: she\nis thereupon most vehementlie to be suspected and condemned to die.\n\nItem, though a conjurer be not to be condemned for curing the diseased\nby vertue of his art: yet must a witch die for the like case.\n\nItem, the behaviour, looks, becks, and countenance of a woman, are\nsufficient signes, whereby to presume she is a witch: for alwais they\nlooke downe to the ground, and dare not looke a man full in the face.\n\nItem, if their parents were thought to be witches, then is it\ncerteinlie to be presumed that they are so: but it is not so to be\nthought of whoores.\n\nItem, it is a vehement presumption if she cannot weepe, at the time\nof hir examination: and yet _Bodin_ saith, that a witch may shed three\ndrops out of hir right eie.\n\nItem, it is not onelie a vehement suspicion, and presumption, but an\nevident proofe of a witch, if any man or beast die suddenlie where she\nhath beene seene latelie; although hir witching stuffe be not found or\nespied.\n\nItem, if any bodie use familiaritie or companie with a witch convicted;\nit is a sufficient presumption against that person to be adjudged a\nwitch.\n\nItem, that evidence that may serve to bring in any other person to\nexamination, may serve to bring a witch to her condemnation.\n\n\u2666_L. 5. de adult. \u00a7. gl. & Bart. c. venerabilis de electio. &c._\u2666\n\nItem, herein judgment must be pronounced & executed (as _Bodin_ saith)\nwithout order, and not like to the orderlie proceeding and forme of\njudgement in other crimes.\n\n\u2666_I. Bod. de d\u00e6mono. lib. 4. cap. 4._\u2666\n\nItem, a witch may not be brought to the torture suddenlie, or before\nlong examination, least she go awaie scotfree: for they feele no\ntorments, and therefore care not for the same (as _Bodin_ affirmeth.)\n\nItem, little children may be had to the torture at the first dash; but\nso may it not be doone with old women: as is aforesaid.\n\n\u2666_Idem Ibid._\u2666\n\nItem, if she have anie privie marke under hir arme pokes, under hir\nhaire, under hir lip, or in hir buttocke, or in hir privities: it is a\npresumption sufficient for the judge to proceed and give sentence of\ndeath upon hir.\n\nThe onlie pitie they shew to a poore woman in this case, is; that\nthough she be accused to have slaine anie bodie with her inchantments;\nyet if she can bring foorth the partie alive, she shall not be put to\ndeath. Whereat I marvell, in as much as they can bring the divell in\nany bodies likenesse and representation.\n\nItem, their lawe saith, that an uncerteine presumption is sufficient,\nwhen a certeine presumption faileth.\n\n\u2666_Cap. pr\u00e6terea cum glos. extra de test._\n _Panormit. in C. vener. col. 2. eodem, &c._\u2666\n\n\n\n\n The sixt Chapter.\n\n _Particular Interogatories used by the inquisitors against\n witches._\n\n\nI neede not staie to confute such parciall and horrible dealings, being\nso apparentlie impious, and full of tyrannie which except I should have\nso manifestlie detected, even with their owne writings and assertions,\nfew or none would have beleeved. But for brevities sake I will passe\nover the same; supposing that the citing of such absurdities may stand\nfor a sufficient confutation thereof. Now therefore I will proceed\nto a more particular order and maner of examinations, &c: used by the\ninquisitors, and allowed for the most part throughout all nations.\n\nFirst the witch must be demanded, why she touched such a child, or such\na cow, &c: and afterward the same child or cow fell sicke or lame, &c.\n\n\u2666_Mal. malef. super, interrog._\u2666\n\nItem, why hir two kine give more milke than hir neighbors. And the\nnote before mentioned is heere againe set downe, to be speciallie\nobserved of all men: to wit; that Though a witch cannot weepe, yet she\nmay speake with a crieng voice. Which assertion of weeping is false,\nand contrarie to the saieng of _Seneca_, _Cato_, and manie others;\nwhich affirme, that A woman weepeth when she meaneth most deceipt: and\ntherefore saith _M. Mal._ she must be well looked unto, otherwise she\nwill put spettle privilie upon hir cheeks, and seeme to weepe: which\nrule also _Bodin_ saith is infallible. But alas that teares should be\nthought sufficient to excuse or condemne in so great a cause, and so\nweightie a triall! I am sure that the woorst sort of the children of\nIsrael wept bitterlie: yea, if there were any witches at all in Israel,\nthey wept. For it is written, that all the children of Israel wept.\nFinallie, if there be any witches in hell, I am sure they weepe: for\nthere is weeping, wailing, and gnashing of teeth.\n\n\u2666_Seneca in trag\u0153d._\u2666\n\n\u2666_Mal. malef. part. 3. qu\u00e6st 15. act. 10._\u2666\n\n\u2666Num. 11, 4.\n 1. Sam. 11, 4.\n 2. Sa. 15, 23.\n Mat. 8. & 13. & 22. & 24. & 25.\n Luke 3. &c.\u2666\n\nBut God knoweth, many an honest matrone cannot sometimes in the\nheavines of her heart shed teares; the which oftentimes are more readie\nand common with craftie queanes and strumpets, than with sober women.\nFor we read of two kinds of teares in a womans eie, the one of true\ngreefe, the other of deceipt. And it is written, that _Dediscere flere\nf\u00e6minam est mendacium_: which argueth, that they lie which say, that\nwicked women cannot weepe. But let these tormentors take heed, that\nthe teares in this case which runne downe the widowes cheeks, with\ntheir crie spoken of by Jesus Sirach, be not heard above. But lo what\nlearned, godlie, and lawfull meanes these popish inquisitors have\ninvented for the triall of true or false teares.\n\n\u2666_Seneca in trag\u0153d._\u2666\n\n\u2666Eccl. 35, 15.\u2666\n\n\n\n\n The seventh Chapter.\n\n _The inquisitors triall of weeping by conjuration._\n\n\nI conjure thee by the amorous teares, which Jesus Christ our Saviour\nshed upon the crosse for the salvation of the world; and by the most\nearnest and burning teares of his mother the most glorious virgine\n_Marie_, sprinkled upon his wounds late in the evening; and by all\nthe teares, which everie saint and elect vessell of God hath powred\nout heere in the world, and from whose eies he hath wiped awaie all\nteares; that if thou be without fault, thou maist powre downe teares\naboundantlie; and if thou be guiltie, that thou weepe in no wise: In\nthe name of the father, of the sonne, and of the holie ghost; Amen. And\nnote (saith he) that the more you conjure, the lesse she weepeth.\n\n\u2666Triall of teares.\u2666\n\n\u2666_Mal. Malef. qu\u00e6. 15. pa. 3._\u2666\n\n\n\n\n The eight Chapter.\n\n _Certaine cautions against witches, and of their tortures to\n procure confession._\n\n\nBut to manifest their further follies, I will recite some of their\ncautions, which are published by the ancient inquisitors, for\nperpetuall lessons to their successors: as followeth.\n\nThe first caution is that, which was last rehearsed concerning weeping;\nthe which (say they) is an infallible note.\n\nSecondlie, the judge must beware she touch no part of him, speciallie\nof his bare; and that he alwaies weare about his necke conjured salt,\npalme, herbes, and waxe halowed: which (say they) are not onelie\napprooved to be good by the witches confessions; but also by the use\nof the Romish church, which halloweth them onelie for that purpose.\n\n\u2666_Ja. Sprenger. H. Institor._\u2666\n\nItem, she must come to hir arreignement backward, to wit, with hir\ntaile to the judges face, who must make manie crosses, at the time of\nhir approching to the barre. And least we should condemne that for\nsuperstition, they prevent us with a figure, and tell us, that the same\nsuperstition may not seeme superstitious unto us. But this resembleth\nthe persuasion of a theefe, that dissuadeth his sonne from stealing;\nand neverthelesse telleth him that he may picke or cut a pursse, and\nrob by the high waie.\n\n\u2666_Mal. malef. pa. 3, qu\u00e6. 15._\u2666\n\n\u2666_Prolepsis or Pr\u00e6occupation._\u2666\n\nOne other caution is, that she must be shaven, so as there remaine not\none haire about hir: for sometimes they keepe secrets for taciturnitie,\nand for other purposes also in their haire, in their privities, and\nbetweene their skinne and their flesh. For which cause I marvell they\nflea them not: for one of their witches would not burne, being in the\nmiddest of the flame, as _M. Mal._ reporteth; untill a charme written\nin a little scroll was espied to be hidden betweene hir skin and flesh,\nand taken awaie. And this is so gravelie and faithfullie set downe by\nthe inquisitors themselves, that one may beleeve it if he list, though\nindeed it be a verie lie. The like lie citeth _Bodin_, of a witch that\ncould not be strangled by the executioner, doo what he could. But it is\nmost true, that the inquisitor _Cumanus_ in one yeare did shave one and\nfourtie poore women, and burnt them all when he had done.\n\n\u2666_Mal. malef._\u2666\n\n\u2666_John. Bod._\u2666\n\n\u2666Anno. 1485 a knave inquisitor.\u2666\n\nAnother caution is, that at the time and place of torture, the hallowed\nthings aforesaid, with the seaven words spoken on the crosse, be\nhanged about the witches necke; and the length of Christ in waxe be\nknit about hir bare naked bodie, with relikes of saints, &c. All which\nstuffe (saie they) will so worke within and upon them, as when they\nare racked and tortured, they can hardlie staie or hold themselves from\nconfession. In which case I doubt not but that pope, which blasphemed\nChrist, and curssed his mother for a pecocke, and curssed God with\ngreat despights for a peece of porke, with lesse compulsion would have\nrenounced the trinitie, and have worshipped the divell upon his knees.\n\n\u2666_Q. 16. de tempore & modo interrog._\u2666\n\n\u2666Blasphemous pope Julie, of that name the third.\u2666\n\nAnother caution is, that after she hath beene racked, and hath passed\nover all tortures devised for that purpose; and after that she hath\nbeene compelled to drinke holie water, she be conveied againe to\nthe place of torture: and that in the middest of hir torments, hir\naccusations be read unto hir; and that the witnesses (if they will) be\nbrought face to face unto hir: and finallie, that she be asked, whether\nfor triall of hir innocencie she will have judgement, _Candentis\nferri_, which is; To carrie a certeine weight of burning iron in hir\nbare hand. But that may not (saie they) in anie wise be granted. For\nboth _M. Mal._ and _Bodin_ also affirme, that manie things may be\npromised, but nothing need be performed: for whie, they have authoritie\nto promise, but no commission to performe the same.\n\n\u2666_Mal. malef. par. 3. qu\u00e6. 16._\u2666\n\nAnother caution is, that the judge take heed, that when she once\nbeginneth to confesse, he cut not off hir examination, but continue it\nnight and daie. For many-times, whiles they go to dinner, she returneth\nto hir vomit.\n\nAnother caution is, that after the witch hath confessed the annoieing\nof men and beasts, she be asked how long she hath had _Incubus_, when\nshe renounced the faith, and made the reall league, and what that\nleague is, &c. And this is indeede the cheefe cause of all their\nincredible and impossible confessions: for upon the racke, when they\nhave once begunne to lie, they will saie what the tormentor list.\n\nThe last caution is, that if she will not confesse, she be had to some\nstrong castle or gaole. And after certeine daies, the gaolor must make\nhir beleeve he goeth foorth into some farre countrie: and then some\nof hir freends must come in to hir, and promise hir, that if she will\nconfesse to them, they will suffer hir to escape out of prison: which\nthey may well doo, the keeper being from home. And this waie (saith _M.\nMal._) hath served, when all other meanes have failed.\n\n\u2666_Mal. malef. par. 3. qu\u00e6. 16. act. 11._\u2666\n\nAnd in this place it may not be omitted, that above all other times,\nthey confesse upon fridaies. Now saith _James Sprenger_, and _Henrie\nInstitor_, we must saie all, to wit: If she confesse nothing, she\nshould be dismissed by lawe; and yet by order she may in no wise be\nbailed, but must be put into close prison, and there be talked withall\nby some craftie person (those are the words) and in the meane while\nthere must be some eves-dropers with pen and inke behind the wall,\nto hearken and note what she confesseth: or else some of hir old\ncompanions and acquaintance may come in and talke with hir of old\nmatters, and so by eves-droppers be also bewraied; so as there shall be\nno end of torture before she have confessed what they will.\n\n\n\n\n The Ninth Chapter.\n\n _The fifteene crimes laid to the charge of witches, by\n witchmongers; speciallie by Bodin, in D\u00e6monomania._\n\n\nThey denie God, and all religion. 1\n\n_Answere._[*] Then let them die therefore, or at the least be used\nlike infidels, or apostataes.\n\n\u2666[*] [Rom.]\u2666\n\nThey cursse, blaspheme, and provoke God with all despite. 2\n\n_Answere._[*] Then let them have the law expressed in _Levit._ 24. and\n_Deut._ 13. & 17.\n\nThey give their faith to the divell, and they worship and offer 3\nsacrifice unto him.\n\n_Ans._ Let such also be judged by the same lawe.\n\nThey doo solemnelie vow and promise all their progenie unto the 4\ndivell.\n\n_Ans._ This promise proceedeth from an unsound mind, and is not to be\nregarded; bicause they cannot performe it, neither will it be prooved\ntrue. Howbeit, if it be done by anie that is sound of mind, let the\ncursse of _Jeremie._ 32. 36. light upon them, to wit, the sword, famine\nand pestilence.\n\nThey sacrifice their owne children to the divell before baptisme, 5\nholding them up in the aire unto him, and then thrust a needle into\ntheir braines.\n\n_Ans._ If this be true, I maintaine them not herein: but there is a\nlawe to judge them by. Howbeit, it is so contrarie to sense and nature,\nthat it were follie to beleeve it; either upon _Bodins_ bare word, or\nelse upon his presumptions; speciallie when so small commoditie and so\ngreat danger and inconvenience insueth to the witches thereby.\n\nThey burne their children when they have sacrificed them. 6\n\n_Ans._ Then let them have such punishment, as they that offered their\nchildren unto _Moloch_: _Levit._ 20. But these be meere devises of\nwitchmoongers and inquisitors, that with extreame tortures have wroong\nsuch confessions from them; or else with false reports have beelied\nthem; or by flatterie & faire words and promises have woon it at their\nhands, at the length.\n\nThey sweare to the divell to bring as manie into that societie as 7\nthey can.\n\n_Ans._ This is false, and so prooved elsewhere.\n\nThey sweare by the name of the divell. 8\n\n_Ans._ I never heard anie such oth, neither have we warrant to kill\nthem that so doo sweare; though indeed it be verie lewd and impious.\n\nThey use incestuous adulterie with spirits. 9\n\n_Ans._ This is a stale ridiculous lie, as is prooved apparentlie\nhereafter.\n\nThey boile infants (after they have murthered them unbaptised) 10\nuntill their flesh be made potable.\n\n_Ans._ This is untrue, incredible, and impossible.\n\nThey eate the flesh and drinke the bloud of men and children openlie. 11\n\n_Ans._ Then are they kin to the _Anthropophagi_ and _Canibals_. But\nI beleeve never an honest man in _England_ nor in _France_, will\naffirme that he hath seene any of these persons, that are said to be\nwitches, do so; if they shuld, I beleeve it would poison them.\n\nThey kill men with poison. 12\n\n_Ans._ Let them be hanged for their labour.\n\nThey kill mens cattell. 13\n\n_Ans._ Then let an action of trespasse be brought against them for so\ndooing.\n\nThey bewitch mens corne, and bring hunger and barrennes into the 14\ncountrie; they ride and flie in the aire, bring stormes, make\ntempests, &c.\n\n_Ans._ Then will I worship them as gods; for those be not the works\nof man, nor yet of witch: as I have elsewhere prooved at large.\n\nThey use venerie with a divell called _Incubus_, even when they lie 15\nin bed with their husbands, and have children by them, which become\nthe best witches.\n\n_Ans._ This is the last lie, verie ridiculous, and confuted by me\nelsewhere.\n\n\n\n\n The tenth Chapter.\n\n _A refutation of the former surmised crimes patched togither by\n Bodin, and the onelie waie to escape the inquisitors hands._\n\n\nIf more ridiculous or abhominable crimes could have beene invented,\nthese poore women (whose cheefe fault is that they are scolds) should\nhave beene charged with them.\n\nIn this libell you dooe see is conteined all that witches are charged\nwith; and all that also, which anie witchmoonger surmiseth, or in\nmalice imputeth unto witches power and practise.\n\nSome of these crimes may not onelie be in the power and will of a\nwitch, but may be accomplished by naturall meanes: and therefore by\nthem the matter in question is not decided, to wit; Whether a witch can\nworke woonders supernaturallie? For manie a knave and whore dooth more\ncommonlie put in execution those lewd actions, than such as are called\nwitches, and are hanged for their labour.\n\n\u2666The question or matter in controversie: that is to say, the\nproposition or theme.\u2666\n\nSome of these crimes also laid unto witches charge, are by me denied,\nand by them cannot be prooved to be true, or committed by any one\nwitch. Othersome of these crimes likewise are so absurd, supernaturall,\nand impossible, that they are derided almost of all men, and as\nfalse, fond, and fabulous reports condemned: insomuch as the very\nwitchmoongers themselves are ashamed to heare of them.\n\nIf part be untrue, why may not the residue be thought false? For all\nthese things are laid to their charge at one instant, even by the\ngreatest doctors and patrones of the sect of witchmongers, producing as\nmanie proofs for witches supernaturall and impossible actions, as for\nthe other. So as, if one part of their accusation be false, the other\npart deserveth no credit. If all be true that is alledged of their\ndooings, why should we beleeve in Christ, bicause of his miracles, when\na witch dooth as great wonders as ever he did?\n\nBut it will be said by some; As for those absurd and popish writers,\nthey are not in all their allegations, touching these matters,\nto be credited. But I assure you, that even all sorts of writers\nheerein (for the most part) the very doctors of the church to the\nschoolemen, protestants and papists, learned and unlearned, poets\nand historiographers, Jewes, Christians, or Gentiles agree in these\nimpossible and ridiculous matters. Yea and these writers, out of whome\nI gather most absurdities, are of the best credit and authoritie of all\nwriters in this matter. The reason is, bicause it was never throughlie\nlooked into; but everie fable credited; and the word (Witch) named so\noften in scripture.\n\n\u2666A generall error.\u2666\n\nThey that have seene further of the inquisitors orders and customes,\nsaie also; that There is no waie in the world for these poore women to\nescape the inquisitors hands, and so consequentlie burning: but to gild\ntheir hands with monie, wherby oftentimes they take pitie upon them,\nand deliver them, as sufficientlie purged. For they have authoritie to\nexchange the punishment of the bodie with the punishment of the pursse,\napplieng the same to the office of their inquisition: whereby they\nreape such profit, as a number of these seelie women paie them yeerelie\npensions, to the end they may not be punished againe.\n\n\u2666The onelie way for witches to avoid the inquisitors hands.\u2666\n\n\n\n\n The eleventh Chapter.\n\n _The opinion of Cornelius Agrippa concerning witches, of his\n pleading for a poore woman accused of witchcraft, and how he\n convinced the inquisitors._\n\n\n_Cornelius Agrippa_ saith, that while he was in _Italie_, manie\ninquisitors in the dutchie of _Millen_ troubled divers most honest &\nnoble matrones, privilie wringing much monie from them, untill their\nknaverie was detected. Further he saith, that being an advocate or\ncouncellor in the Commonwelth of _Maestright_ in _Brabant_, he had sore\ncontention with an inquisitor, who through unjust accusations drew a\npoore woman of the countrie into his butcherie, and to an unfit place;\nnot so much to examine hir, as to torment hir. Whom when _C. Agrippa_\nhad undertaken to defend, declaring that in the things doone, there\nwas no proofe, no signe or token that could cause hir to be tormented;\nthe inquisitor stoutlie denieng it, said; One thing there is, which is\nproofe and matter sufficient: for hir mother was in times past burned\nfor a witch. Now when _Agrippa_ replied, affirming that this article\nwas impertinent, and ought to be refused by the judge, as being the\ndeed of another; alledging to the inquisitor, reasons and lawe for\nthe same: he replied againe that this was true, bicause they used to\nsacrifice their children to the divell, as soone as they were borne;\nand also bicause they usuallie conceived by spirits transformed into\nmans shape, and that thereby witchcraft was naturallie ingraffed into\nthis child, as a disease that commeth by inheritance.\n\n_C. Agrippa_ replieng against the inquisitors follie & superstitious\nblindnesse, said; O thou wicked preest! Is this thy divinitie? Doost\nthou use to drawe poore guiltlesse women to the racke by these forged\ndevises? Doost thou with such sentences judge others to be heretikes,\nthou being a more heretike than either _Faustus_ or _Donatus_? Be it\nas thou saiest, dooest thou not frustrate the grace of Gods ordinance;\nnamelie baptisme? Are the words in baptisme spoken in vaine? Or shall\nthe divell remaine in the child, or it in the power of the divell,\nbeing there and then consecrated to Christ Jesus, in the name of the\nfather, the sonne, and the holie ghost? And if thou defend their false\nopinions, which affirm, that spirits accompanieng with women, can\ningender; yet dotest thou more than anie of them, which never beleeved\nthat anie of those divels, togither with their stolne seed, doo put\npart of that their seed or nature into the creature. But though indeed\nwe be borne the children of the divell and damnation, yet in baptisme,\nthrough grace in Christ, sathan is cast out, and we are made new\ncreatures in the Lord, from whome none can be separated by another mans\ndeed. The inquisitor being hereat offended, threatened the advocate\nto proceed against him, as a supporter of heretikes or witches; yet\nneverthelesse he ceased not to defend the seelie woman, and through the\npower of the lawe he delivered hir from the clawes of the bloodie\nmoonke, who with hir accusers, were condemned in a great summe of monie\nto the charter of the church of _Mentz_, and remained infamous after\nthat time almost to all men.\n\n\u2666A bitter invective against a cruell inquisitor.\u2666\n\nBut by the waie you must understand, that this was but a petie\ninquisitor, and had not so large a commission as _Cumanus_, _Sprenger_,\nand such other had; nor yet as the _Spanish_ inquisitors at this daie\nhave. For these will admit no advocats now unto the poore soules,\nexcept the tormentor or hangman may be called an advocate. You may read\nthe summe of this inquisition in few words set out by M. _John Fox_\nin the Acts and monuments. For witches and heretikes are among the\ninquisitors of like reputation; saving that the extremitie is greater\nagainst witches, bicause through their simplicitie, they may the more\nboldlie tyrannize upon them, and triumph over them.\n\n\u2666John Fox in the acts and monuments.\u2666\n\n\n\n\n The twelfe Chapter.\n\n _What the feare of death and feeling of torments may force one\n to doo, and that it is no marvell though witches condemne\n themselves by their owne confessions so tyrannicallie\n extorted._\n\n\nHe that readeth the ecclesiasticall histories, or remembreth the\npersecutions in Queene _Maries_ time, shall find, that manie good\nmen have fallen for feare of persecution, and returned unto the Lord\nagaine. What marvell then, though a poore woman, such a one as is\ndescribed else-where, & tormented as is declared in these latter\nleaves, be made to confesse such absurd and false impossibilities; when\nflesh and bloud is unable to endure such triall? Or how can she in the\nmiddest of such horrible tortures and torments, promise unto hir selfe\nconstancie; or forbeare to confesse anie thing? Or what availeth it\nhir, to persevere in the deniall of such matters, as are laid to her\ncharge unjustlie; when on the one side there is never anie end of hir\ntorments; on the other side, if she continue in hir assertion, they\nsaie she hath charmes for taciturnitie or silence?\n\n_Peter_ the apostle renounced, curssed, and forsware his maister and\nour Saviour Jesus Christ, for feare of a wenches manaces; or rather\nat a question demanded by hir, wherein he was not so circumvented,\nas these poore witches are, which be not examined by girles, but by\ncunning inquisitors, who having the spoile of their goods, and bringing\nwith them into the place of judgement minds to maintaine their bloudie\npurpose, spare no maner of allurements, thretenings, nor torments,\nuntill they have wroong out of them all that, which either maketh to\ntheir owne desire, or serveth to the others destruction.\n\n\u2666Peters apostacie & renouncing of Christ\u2666\n\n_Peter_ (I saie) in the presence of his Lord and maister Christ, who\nhad instructed him in true knowledge manie yeares, being forewarned,\nnot passing foure or five houres before, and having made a reall\nleague and a faithfull promise to the contrarie, without anie other\ncompulsion than (as hath beene said) by a question proposed by a girle,\nagainst his conscience, forsooke, thrise denied, and abandoned his\nsaid maister: and yet he was a man illuminated, and placed in dignitie\naloft, and neerer to Christ by manie degrees, than the witch, whose\nfall could not be so great as _Peters_; bicause she never ascended\nhalfe so manie steps. A pastors declination is much more abhominable\nthat the going astraie of anie of his sheepe: as an ambassadors\nconspiracie is more odious than the falshood of a common person: or\nas a capteins treason is more mischeevous than a private soldiers\nmutinie. If you saie, _Peter_ repented; I answer that the witch dooth\nso likewise sometimes, and I see not in that case, but mercie may be\nemploied upon hir. It were a mightie temptation to a seelie old woman,\nthat a visible divell (being in shape so ugglie, as _Dan\u00e6us_ and others\nsaie he is) should assalt hir in maner and forme as is supposed, or\nrather avowed; speciallie when there is promise made that none shall\nbe tempted above their strength. The poore old witch is commonlie\nunlearned, unwarned, and unprovided of counsell and freendship, void of\njudgement and discretion to moderate hir life and communication, hir\nkind and gender more weake and fraile than the masculine, and much more\nsubject to melancholie; hir bringing up and companie is so base, that\nnothing is to be looked for in hir speciallie of these extraordinarie\nqualities; hir age also is commonlie such, as maketh her decrepite,\nwhich is a disease that mooveth them to these follies.\n\n\u2666_Dan\u00e6us in dialog._\u2666\n\n\u26661 Cor. 10.\u2666\n\nFinallie, Christ did cleerelie remit _Peter_, though his offense\nwere committed both against his divine and humane person: yea after-\nwards he did put him in trust to feed his sheepe, and shewed great\ncountenance, freendship and love unto him. And therefore I see not,\nbut we may shew compassion upon these poore soules; if they shew\nthemselves sorrowfull for their misconceipts and wicked imaginations.\n\n\n\n\n \u00b6 _The third Booke._\n\n\n\n\n The first Chapter.\n\n _The witches bargaine with the divell, according to M. Mal.\n Bodin, Nider, Dan\u00e6us, Psellus, Erastus, Hemingius, Cumanus,\n Aquinas, Bartholom\u00e6us Spineus, &c._\n\n\nThat which in this matter of witchcraft hath abused so manie, and\nseemeth both so horrible and intollerable, is a plaine bargaine,\nthat (they saie) is made betwixt the divell and the witch. And manie\nof great learning conceive it to be a matter of truth, and in their\nwritings publish it accordinglie: the which (by Gods grace) shall be\nprooved as vaine and false as the rest.\n\nThe order of their bargaine or profession is double; the one solemne\nand publike; the other secret and private. That which is called solemne\nor publike, is where witches come togither at certeine assemblies, at\nthe times prefixed, and doo not onelie see the divell in visible forme;\nbut confer and talke familiarlie with him. In which conference the\ndivell exhorteth them to observe their fidelitie unto him, promising\nthem long life and prosperitie. Then the witches assembled, commend a\nnew disciple (whom they call a novice) unto him: and if the divell find\nthat yoong witch apt and forward in renunciation of christian faith,\nin despising anie of the seven sacraments, in treading upon crosses,\nin spetting at the time of the elevation, in breaking their fast on\nfasting daies, and fasting on sundaies; then the divell giveth foorth\n his hand, and the novice joining hand in hand with him, promiseth to\nobserve and keepe all the divels commandements.\n\n\u2666The double bargane of witches with the divell.\u2666\n\nThis done, the divell beginneth to be more bold with hir, telling\nhir plainlie, that all this will not serve his turne; and therefore\nrequireth homage at hir hands: yea he also telleth hir, that she must\ngrant him both hir bodie and soule to be tormented in everlasting\nfire: which she yeeldeth unto. Then he chargeth hir, to procure as\nmanie men, women, and children also, as she can, to enter into this\nsocietie. Then he teacheth them to make ointments of the bowels and\nmembers of children, whereby they ride in the aire, and accomplish all\ntheir desires. So as, if there be anie children unbaptised, or not\ngarded with the signe of the crosse, or orizons; then the witches may\nand doo catch them from their mothers sides in the night, or out of\ntheir cradles, or otherwise kill them with their ceremonies; and after\nburiall steale them out of their graves, and seeth them in a caldron,\nuntill their flesh be made potable. Of the thickest whereof they make\nointments, whereby they ride in the aire; but the thinner potion they\nput into flaggons, whereof whosoever drinketh, observing certeine\nceremonies, immediatlie becommeth a maister or rather a mistresse in\nthat practise and facultie.\n\n\u2666_Mal. malef. de modo professionis._\u2666\n\n\n\n\n The second Chapter.\n\n _The order of the witches homage done (as it is written by\n lewd inquisitors and peevish witchmoongers) to the divell in\n person; of their songs and danses, and namelie of La volta,\n and of other ceremonies, also of their excourses._\n\n\nSometimes their homage with their oth and bargaine is received for a\ncerteine terme of yeares; sometimes for ever. Sometimes it consisteth\nin the deniall of the whole faith, sometimes in part. The first is,\nwhen the soule is absolutelie yeelded to the divell and hell fier: the\nother is, when they have but bargained [not] to observe certeine\nceremonies and statutes of the church; as to conceale faults at shrift,\nto fast on sundaies, &c. And this is doone either by oth, protestation\nof words, or by obligation in writing, sometimes sealed with wax,\nsometimes signed with bloud, sometimes by kissing the divels bare\nbuttocks; as did a Doctor called _Edlin_, who as (_Bodin_ saith) was\nburned for witchcraft.\n\n\u2666Homage of witches to the divell.\u2666\n\nYou must also understand, that after they have delicatlie banketted\nwith the divell and the ladie of the fairies; and have eaten up a fat\noxe, and emptied a butt of malmesie, and a binne of bread at some\nnoble mans house, in the dead of the night, nothing is missed of all\nthis in the morning. For the ladie _Sibylla_, _Minerva_, or _Diana_\nwith a golden rod striketh the vessell & the binne, and they are\nfullie replenished againe. Yea, she causeth the bullocks bones to be\nbrought and laid togither upon the hide, and lappeth the foure ends\nthereof togither, laieng her golden rod thereon; and then riseth up the\nbullocke againe in his former estate and condition: and yet at their\nreturne home they are like to starve for hunger; as _Spineus_ saith.\nAnd this must be an infallible rule, that everie fortnight, or at the\nleast everie moneth, each witch must kill one child at the least for\nhir part.\n\n\u2666_Bar. Spineus, cap. 1. in novo Mal. malef._\u2666\n\n\u2666_Idem Ibid._\u2666\n\nAnd here some of _Monsieur Bodins_ lies may be inserted, who saith that\nat these magicall assemblies, the witches never faile to danse; and\nin their danse they sing these words; Har har, divell divell, danse\nhere, danse here, plaie here, plaie here, _Sabbath_, _sabbath_. And\nwhiles they sing and danse, everie one hath a broome in hir hand, and\nholdeth it up aloft. Item he saith, that these night-walking or rather\nnight-dansing witches, brought out of _Italie_ into _France_, that\ndanse, which is called _La volta_.\n\n\u2666_I. Bod. de d\u00e6mon. lib. 2, cap. 4._\u2666\n\nA part of their league is, to scrape off the oile, which is received\nin extreame follie (unction I should have said). But if that be so\ndangerous, they which socke the corps had neede to take great care,\nthat they rub not off the oile, which divers other waies may also be\nthrust out of the forehead; and then I perceive all the vertue thereof\nis gone, and farewell it. But I marvell how they take on to preserve\nthe water powred on them in baptisme, which I take to be largelie of\nas great force as the other; and yet I thinke is commonlie wiped and\nwashed off, within foure and twentie houres after baptisme: but this\nagreeth with the residue of their follie.\n\n\u2666_Mal. malef._\u2666\n\nAnd this is to be noted, that the inquisitors affirme, that during the\nwhole time of the witches excourse, the divell occupieth the roome and\nplace of the witch, in so perfect a similitude, as hir husband in his\nbed, neither by feeling, speech, nor countenance can discerne hir from\nhis wife. Yea the wife departeth out of her husbands armes insensiblie,\nand leaveth the divell in hir roome visiblie. Wherein their\nincredulitie is incredible, who will have a verie bodie in the feined\nplaie, and a phantasticall bodie in the true bed: and yet (forsooth)\nat the name of Jesus, or at the signe of the crosse, all these bodilie\nwitches (they saie) vanish awaie.\n\n\u2666_Grillandus. de sort. 10. vol. tract._\u2666\n\n\n\n\n The third Chapter.\n\n _How witches are summoned to appeere before the divell, of\n their riding in the aire, of their accompts, of their\n conference with the divell, of his supplies, and their\n conference, of their farewell and sacrifices: according to\n Dan\u00e6us, Psellus, &c._\n\n\nHitherto, for the most part, are the verie words conteined in _M.\nMal._ or _Bodin_, or rather in both; or else in the new _M. Mal._\nor at the least-wise of some writer or other, that mainteineth the\nalmightie power of witches. But _Dan\u00e6us_ saith, the divell oftentimes\nin the likenes of a sumner, meeteth them at markets and faires, and\nwarneth them to appeere in their assemblies, at a certeine houre in\nthe night, that he may understand whom they have slaine, and how they\nhave profited. If they be lame, he saith the divell delivereth them\na staffe, to conveie them thither invisiblie through the aire; and\nthat then they fall a dansing and singing of bawdie songs, wherein he\nleadeth the danse himselfe. Which danse, and other conferencies being\nended, he supplieth their wants of powders and roots to intoxicate\nwithall; and giveth to everie novice a marke, either with his teeth\nor with his clawes, and so they kisse the divels bare buttocks, and\ndepart: not forgetting every daie afterwards to offer to him, dogs,\ncats, hens, or bloud of their owne. And all this dooth _Dan\u00e6us_ report\nas a troth, and as it were upon his owne knowledge. And yet else-where\nhe saieth; In these matters they doo but dreame, and doo not those\nthings indeed, which they confesse through their distemperature,\ngrowing of their melancholike humor: and therefore (saith he) these\nthings, which they report of themselves, are but meere illusions.\n\n\u2666_Dan\u00e6us in dialog. cap. 4._\u2666\n\n\u2666_Ide. Ibidem._\u2666\n\n\u2666_Idem. in dialog. cap. 3._\u2666\n\n_Psellus_ addeth hereunto, that certeine magicall heretikes, to wit;\nthe _Eutychians_, assemblie themselves everie good fridaie at night;\nand putting out the candles, doo commit incestuous adulterie, the\nfather with the daughter, the sister with the brother, and the sonne\nwith the mother; and the ninth moneth they returne and are delivered;\nand cutting their children in peeces, fill their pots with their bloud;\nthen burne they the carcases, and mingle the ashes therewith, and so\npreserve the same for magicall purposes. _Cardanus_ writeth (though in\nmine opinion not verie probablie) that these excourses, dansings,\n&c: had their beginning from certeine heretikes called _Dulcini_, who\ndevised those feasts of _Bacchus_ which are named _Orgia_, whereunto\nthese kind of people openlie assembled; and beginning with riot, ended\nwith this follie. Which feasts being prohibited, they nevertheles\nhanted them secretlie; and when they could not doo so, then did they it\nin cogitation onelie, and even to this daie (saith he) there remaineth\na certeine image or resemblance thereof among our melancholike women.\n\n\u2666_Card. lib. de var. rerum. 15. cap. 80._\u2666\n\n\n\n\n The fourth Chapter.\n\n _That there can no reall league be made with the divell the\n first author of the league, and the weake proofes of the\n adversaries for the same._\n\n\nIf the league be untrue, as are the residue of their confessions, the\nwitchmongers arguments fall to the ground: for all the writers herein\nhold this bargaine for certeine, good, and granted, and as their onelie\nmaxime. But surelie the indentures, conteining those covenants, are\nsealed with butter; and the labels are but bables. What firme bargaine\ncan be made betwixt a carnall bodie and a spirituall? Let any wise or\nhonest man tell me, that either hath beene a partie, or a witnesse;\nand I will beleeve him. But by what authoritie, proofe, or testimonie;\nand upon what ground all this geere standeth, if you read _M. Mal._\nyou shall find, to the shame of the reporters (who doo so varie in\ntheir tales, and are at such contrarietie:) and to the reproch of the\nbeleevers of such absurd lies.\n\n\u2666_Mal. Malef. par. 2. qu\u00e6. 7. cap. 2._\u2666\n\nFor the beginning of the credit hereof, resteth upon the confession of\na baggage yoong fellow condemned to be burnt for witchcraft; who said\nto the inquisitors, of likelihood to prolong his life, (if at leastwise\nthe storie be true, which is taken out of _Nider_;) If I wist (quoth\nhe) that I might obteine pardon, I would discover all that I knowe of\nwitchcraft. The which condition being accepted, and pardon promised\n(partlie in hope thereof, and partlie to be rid of his wife) he said as\nfolloweth.\n\n\u2666Upon what ground this real league began to growe in credit.\u2666\n\nThe novice or yoong disciple goeth to some church, togither with\nthe mistresse of that profession, upon a sundaie morning, before\nthe conjuration of holie water, & there the said novice renounceth\nthe faith, promiseth obedience in observing, or rather omitting of\nceremonies in meetings, and such other follies; and finallie, that they\ndoo homage to their yoong maister the divell, as they covenanted.\n\nBut this is notable in that storie, that this yoong witch, doubting\nthat his wives examination would bewraie his knaverie, told the\ninquisitor; that in truth his wife was guiltie as well as he, but she\nwill never, I am sure (quoth he) though she should be burned a thousand\ntimes, confesse any of these circumstances.\n\nAnd this is in no wise to be forgotten, that notwithstanding his\ncontrition, his confession, and his accusation of his owne wife\n(contrarie to the inquisitors promise and oth) he and his wife were\nboth burned at a stake, being the first discoverers of this notable\nleague, whereupon the fable of witchcraft is mainteined; and whereby\nsuch other confessions have beene from the like persons, since that\ntime, extorted and augmented.\n\n\n\n\n The fift Chapter.\n\n _Of the private league, a notable tale of Bodins concerning a\n French ladie, with a confutation._\n\n\nThe maner of their private league is said to be, when the divell\ninvisible, and sometimes visible, in the middest of the people talketh\nwith them privatelie; promising, that if they will followe his\ncounsell, he will supplie all their necessities, and make all their\nendevors prosperous: and so beginneth with small matters: whereunto\nthey consent privilie, and come not into the fairies assemblie.\n\n\u2666The maner of witches private league with the divell.\u2666\n\nAnd in this case (mee thinks) the divell sometimes, in such externall\nor corporall shape, should meete with some that would not consent to\nhis motions (except you will saie he knoweth their cogitations) and\nso should be bewraied. They also (except they were idiots) would spie\nhim, and forsake him for breach of covenants. But these bargaines, and\nthese assemblies doo all the writers hereupon mainteine: and _Bodin_\nconfirmeth them with a hundred and odd lies; among the number whereof I\nwill (for diverse causes) recite one.\n\nThere was (saith he) a noble Gentlewoman at _Lions_, that being in bed\nwith a lover of hirs, suddenlie in the night arose up, and lighted a\ncandle: which when she had done, she tooke a box of ointment, wherewith\nshe annointed her bodie; and after a few words spoken, she was carried\nawaie. Hir bedfellow seeing the order hereof, lept out of his bed,\ntooke the candle in his hand, and sought for the ladie round about the\nchamber, and in everie corner thereof. But though he could not find\nhir, yet did he find hir box of ointment: and being desirous to know\nthe vertue thereof, besmeered himselfe therewith, even as he perceived\nhir to have done before. And although he were not so superstitious,\nas to use anie words to helpe him forward in his busines, yet by the\nvertue of that ointment (saith _Bodin_) he was immediatlie conveied\nto _Lorreine_, into the assemblie of witches. Which when he sawe, he\nwas abashed, and said; In the name of God, what make I heere? And upon\nthose words the whole assemblie vanished awaie, and left him there\nalone starke naked; and so was he faine to returne to _Lions_. But he\nhad so good a conscience (for you may perceive by the first part of the\nhistorie, he was a verie honest man) that he accused his true lover for\na witch, and caused hir to be burned. But as for his adulterie, neither\n_M. Mal._ nor _Bodin_ doo once so much as speake in the dispraise\nthereof.\n\n\u2666_J. Bod. lib. 2. de d\u00e6monomania. cap. 4._\u2666\n\n\u2666This agreeth not with their interpretation, that saie, this is onlie\ndone by vertue of the legue; nor yet to them that referre it unto\nwords: quoth nota.\u2666\n\nIt appeareth throughout all _Bodins_ booke, that he is sore offended\nwith _Cornelius Agrippa_, and the rather (as I suppose) bicause the\nsaid _C. Agrippa_ recanted that which _Bodin_ mainteineth, who thinketh\nhe could worke wonders by magicke, and speciallie by his blacke dog. It\nshould seeme he had prettie skill in the art of divination. For though\nhe wrote before _Bodin_ manie a yeare, yet uttereth he these words in\nhis booke _De vanitate scientiarum_: A certeine French protonotarie\n(saith he) a lewd fellow and a coosener, hath written a certeine\nfable or miracle done at _Lions_, _&c._ What _Bodin_ is, I knowe not,\notherwise than by report; but I am certeine this his tale is a fond\nfable: and _Bodin_ saith it was performed at _Lions_; and this man (as\nI understand) by profession is a civill lawier.\n\n\u2666_C. Agrippa. cap. 51._\u2666\n\n\n\n\n The sixt Chapter.\n\n _A disproofe of their assemblies, and of their bargaine._\n\n\nThat the joining of hands with the divell, the kissing of his bare\nbuttocks, and his scratching and biting of them, are absurd lies;\neverie one having the gift of reason may plainlie perceive: in so much\nas it is manifest unto us by the word of God, that a spirit hath no\nflesh, bones, nor sinewes, whereof hands, buttocks, claws, teeth, and\nlips doo consist. For admit that the constitution of a divels bodie (as\n_Tatian_ and other affirme) consisteth in spirituall congelations,\nas of fier and aire; yet it cannot be perceived of mortall creatures.\nWhat credible witnesse is there brought at anie time, of this their\ncorporall, visible, and incredible bargaine; saving the confession\nof some person diseased both in bodie and mind, wilfullie made, or\ninjuriouslie constrained? It is mervell that no penitent witch that\nforsaketh hir trade, confesseth not these things without compulsion.\nMee thinketh their covenant made at baptisme with God, before good\nwitnesses, sanctified with the word, confirmed with his promises, and\nestablished with his sacraments, should be of more force than that\nwhich they make with the divell, which no bodie seeth or knoweth. For\nGod deceiveth none, with whom he bargaineth; neither dooth he mocke or\ndisappoint them, although he danse not among them.\n\n\u2666_Tatianus contra Gr\u00e6cos._\u2666\n\nTheir oth, to procure into their league and fellowship as manie as they\ncan (whereby everie one witch, as _Bodin_ affirmeth, augmenteth the\nnumber of fiftie) bewraieth greatlie their indirect dealing. Hereof I\nhave made triall, as also of the residue of their coosening devices;\nand have beene with the best, or rather the woorst of them, to see what\nmight be gathered out of their counsels; and have cunninglie treated\nwith them thereabouts: and further, have sent certeine old persons to\nindent with them, to be admitted into their societie. But as well by\ntheir excuses and delaies, as by other circumstances, I have tried and\nfound all their trade to be meere coosening.\n\n\u2666The author speaketh upon due proofe and triall.\u2666\n\nI praie you what bargaine have they made with the divell, that with\ntheir angrie lookes beewitch lambs, children, &c? Is it not confessed,\nthat it is naturall, though it be a lie? What bargaine maketh the\nsoothsaier, which hath his severall kinds of witchcraft and divination\nexpressed in the scripture? Or is it not granted that they make none?\nHow chanceth it that we heare not of this bargaine in the scriptures?\n\n\n\n\n The seventh Chapter.\n\n _A confutation of the objection concerning witches confessions._\n\n\nIt is confessed (saie some by the waie of objection) even of these\nwomen themselves, that they doo these and such other horrible things,\nas deserveth death, with all extremitie, &c. Whereunto I answer, that\nwhosoever consideratelie beholdeth their confessions, shall perceive\nall to be vaine, idle, false, inconstant, and of no weight; except\ntheir contempt and ignorance in religion: which is rather the fault of\nthe negligent pastor, than of the simple woman.\n\nFirst, if their confession be made by compulsion, of force or\nauthoritie, or by persuasion, and under colour of freendship, it is not\nto be regarded; bicause the extremitie of threts and tortures provokes\nit; or the qualitie of faire words and allurements constraines it.\nIf it be voluntarie, manie circumstances must be considered, to wit;\nwhether she appeach not hir selfe to overthrow hir neighbour, which\nmanie times happeneth through their cankered and malicious melancholike\nhumor: then; whether in that same melancholike mood and frentike\nhumor, she desire not the abridgment of hir owne daies. Which thing\n_Aristotle_ saith dooth oftentimes happen unto persons subject to\nmelancholike passions: and (as _Bodin_ and _Sprenger_ saie) to these\nold women called witches, which manie times (as they affirme) refuse to\nlive; thretning the judges, that if they may not be burned, they will\nlaie hands upon themselves, and so make them guiltie of their damnation.\n\n\u2666Confession compulsorie; as by Hispanicall inquisition: Looke _Mal.\nmalef. & Jo. Bodin._\u2666\n\n\u2666Confession persuasorie; as by flatterie: Looke _Bry. Darcie_ against\n_Ursu. Kempe._\u2666\n\n\u2666_John. Bod._\n _Mal. Malef._\u2666\n\nI my selfe have knowne, that where such a one could not prevaile, to\nbe accepted as a sufficient witnesse against himselfe, he presentlie\nwent and threw himselfe into a pond of water, where he was drowned.\nBut the lawe saith; _Volenti mori non est habenda fides_, that is; His\nword is not to be credited that is desirous to die. Also sometimes (as\nelse-where I have prooved) they confesse that whereof they were never\nguiltie; supposing that they did that which they did not, by meanes of\ncerteine circumstances. And as they sometimes confesse impossibilities,\nas that they flie in the aire, transubstantiate themselves, raise\ntempests, transfer or remoove corne, &c: so doo they also (I saie)\nconfesse voluntarilie, that which no man could proove, and that which\nno man would ghesse, nor yet beleeve, except he were as mad as they; so\nas they bring death wilfullie upon themselves: which argueth an unsound\nmind.\n\n\u2666_L. absent. de poenis._\u2666\n\n\u2666_L. 2. cum glos. de iis, qui ante sentent. mortui sunt, sibi necem\nconsciscentes._\u2666\n\nIf they confesse that, which hath beene indeed committed by them, as\npoisoning, or anie other kind of murther, which falleth into the power\nof such persons to accomplish; I stand not to defend their cause.\nHowbeit, I would wish that even in that case there be not too rash\ncredit given, nor too hastie proceedings used against them: but that\nthe causes, properties, and circumstances of everie thing be dulie\nconsidered, and diligentlie examined. For you shall understand, that\nas sometimes they confesse they have murthered their neighbours with\na wish, sometimes with a word, sometimes with a looke, &c: so they\nconfesse, that with the delivering of an apple, or some such thing, to\na woman with child, they have killed the child in the mothers wombe,\nwhen nothing was added thereunto, which naturallie could be noisome or\nhurtfull.\n\n\u2666Absurdities in witches confessions.\u2666\n\nIn like maner they confesse, that with a touch of their bare hand, they\nsometimes kill a man being in perfect health and strength of bodie;\nwhen all his garments are betwixt their hand and his flesh.\n\nBut if this their confession be examined by divinitie, philosophie,\nphysicke, lawe or conscience, it will be found false and insufficient.\nFirst, for that the working of miracles is ceased. Secondlie, no reason\ncan be yeelded for a thing so farre beyond all reason. Thirdlie, no\nreceipt can be of such efficacie, as when the same is touched with a\nbare hand, from whence the veines have passage through the bodie unto\nthe hart, it should not annoie the poisoner; and yet reteine vertue and\nforce enough, to pearse through so manie garments and the verie flesh\nincurablie, to the place of death in another person. _Cui argumento_\n(saith _Bodin_) _nescio quid responderi possit._ Fourthlie, no lawe\nwill admit such a confession, as yeeldeth unto impossibilities, against\nthe which there is never any lawe provided; otherwise it would not\nserve a mans turne, to plead and proove that he was at _Berwicke_ that\ndaie, that he is accused to have doone a murther in _Canturburie_; for\nit might be said he was conveied to _Berwicke_, and backe againe by\ninchantment. Fiftlie, he is not by conscience to be executed, which\nhath no sound mind nor perfect judgement. And yet forsooth we read,\nthat one mother _Stile_ did kill one _Saddocke_ with a touch on the\nshoulder, for not keeping promise with hir for an old cloake, to make\nhir a safegard; and that she was hanged for hir labour.\n\n\u2666_J. Bod. de d\u00e6mon. lib. 2. cap. 8._\u2666\n\n\u2666In a little pamphlet of the acts and hanging of foure witches, in\nanno. 1579.\u2666\n\n\n\n\n The eight Chapter.\n\n _What follie it were for witches to enter into such desperate\n perill, and to endure such intollerable tortures for no gaine\n or commoditie, and how it comes to passe that witches are\n overthrowne by their confessions._\n\n\nAlas! If they were so subtill, as witchmongers make them to be, they\nwould espie that it were meere follie for them, not onelie to make a\nbargaine with the divell to throw their soules into hell fire, but\ntheir bodies to the tortures of temporall fire and death, for the\naccomplishment of nothing that might benefit themselves at all: but\nthey would at the leastwise indent with the divell, both to inrich\nthem, and also to enoble them; and finallie to endue them with all\nworldlie felicitie and pleasure: which is furthest from them of all\nother. Yea, if they were sensible, they would saie to the divell; Whie\nshould I hearken to you, when you will deceive me? Did you not promise\nmy neighbour mother _Dutton_ to save and rescue hir; and yet lo she is\nhanged? Surelie this would appose the divell verie sore. And it is a\nwoonder, that none, from the beginning of the world, till this daie,\nhath made this and such like objections, whereto the divell could\nnever make answer. But were it not more madnes for them to serve the\ndivell, under these conditions; and yet to endure whippings with iron\nrods at the divels hands; which (as the witchmongers write) are so set\non, that the print of the lashes remaine upon the witches bodie ever\nafter, even so long as she hath a daie to live?\n\n\u2666_John Bod._\u2666\n\nBut these old women being daunted with authoritie, circumvented with\nguile, constrained by force, compelled by feare, induced by error,\nand deceived by ignorance, doo fall into such rash credulitie, and so\nare brought unto these absurd confessions. Whose error of mind and\nblindnes of will dependeth upon the disease and infirmitie of nature:\nand therefore their actions in that case are the more to be borne\nwithall; bicause they, being destitute of reason, can have no consent.\nFor, _Delictum sine consensu non potest committi, neque injuria sine\nanimo injuriandi_; that is, There can be no sinne without consent,\nnor injurie committed without a mind to doo wrong. Yet the lawe saith\nfurther, that A purpose reteined in mind, dooth nothing to the privat\nor publike hurt of anie man; and much more that an impossible purpose\nis unpunishable. _San\u00e6 mentis voluntas, voluntas rei possibilis est_; A\nsound mind willeth nothing but that which is possible.\n\n\u2666_L. si per errorem jurisd. omni cum inde._\u2666\n\n\u2666_C. sed hoc d. de publ. &c._\u2666\n\n\u2666_Bal. in leg. &c._\u2666\n\n\n\n\n The ninth Chapter.\n\n _How melancholie abuseth old women, and of the effects thereof\n by sundrie examples._\n\n\nIf anie man advisedlie marke their words, actions, cogitations, and\ngestures, he shall perceive that melancholie abounding in their head,\nand occupieng their braine, hath deprived or rather depraved their\njudgements, and all their senses: I meane not of coosening witches,\nbut of poore melancholike women, which are themselves deceived. For\nyou shall understand, that the force which melancholie hath, and the\neffects that it worketh in the bodie of a man, or rather of a woman,\nare almost incredible. For as some of these melancholike persons\nimagine, they are witches and by witchcraft can worke woonders, and\ndoo what they list: so doo other, troubled with this disease, imagine\nmanie strange, incredible, and impossible things. Some, that they are\nmonarchs and princes, and that all other men are their subjects: some,\nthat they are brute beasts: some, that they be urinals or earthen pots,\ngreatlie fearing to be broken: some, that everie one that meeteth them,\nwill conveie them to the gallowes; and yet in the end hang themselves.\nOne thought, that _Atlas_, whome the poets feigne to hold up heaven\nwith his shoulders, would be wearie, and let the skie fall upon him:\nanother would spend a whole daie upon a stage, imagining that he both\nheard and saw interludes, and therewith made himselfe great sport. One\n_Theophilus_ a physician, otherwise sound inough of mind (as it is\nsaid) imagined that he heard and sawe musicians continuallie plaieng on\ninstruments, in a certeine place of his house. One _Bessus_, that had\nkilled his father, was notablie detected; by imagining that a swallowe\nupraided him therewith: so as he himselfe thereby revealed the murther.\n\nBut the notablest example heereof is, of one that was in great\nperplexitie, imagining that his nose was as big as a house; insomuch\nas no freend nor physician could deliver him from this conceipt, nor\nyet either ease his greefe, or satisfie his fansie in that behalfe:\ntill at the last, a physician more expert in this humor than the\nrest, used this devise following. First, when he was to come in at\nthe chamber doore being wide open, he suddenlie staied and withdrew\nhimselfe; so as he would not in any wise approch neerer than the doore.\nThe melancholike person musing heereat, asked him the cause why he so\ndemeaned himselfe? Who answered him in this maner: Sir, your nose is\nso great, that I can hardlie enter into your chamber but I shall touch\nit, and consequentlie hurt it. Lo (quoth he) this is the man that must\ndoo me good; the residue of my freends flatter me, and would hide mine\ninfirmitie from me. Well (said the physician) I will cure you, but you\nmust be content to indure a little paine in the dressing: which he\npromised patientlie to susteine, and conceived certeine hope of his\nrecoverie. Then entred the physician into the chamber, creeping close\nby the walles, seeming to feare the touching and hurting of his nose.\nThen did he blindfold him, which being doone, he caught him by the\nnose with a paire of pinsors, and threw downe into a tub, which he\nhad placed before his patient, a great quantitie of bloud, with manie\npeeces of bullocks livers, which he had conveied into the chamber,\nwhilest the others eies were bound up, and then gave him libertie to\nsee and behold the same. He having doone thus againe twoo or three\ntimes, the melancholike humor was so qualified, that the mans mind\nbeing satisfied, his greefe was eased, and his disease cured.\n\n\u2666Of one that through melancholie was induced to thinke that he had a\nnose as big as a house, &c.\u2666\n\n_Thrasibulus_, otherwise called _Thrasillus_, being sore oppressed with\nthis melancholike humor, imagined, that all the ships, which arrived\nat port _Pyr\u00e6us_, were his: insomuch as he would number them, and\ncommand the mariners to lanch, &c: triumphing at their safe returnes,\nand moorning for their misfortunes. The _Italian_, whom we called\nhere in _England_, the Monarch, was possessed with the like spirit or\nconceipt. _Dan\u00e6us_ himselfe reporteth, that he sawe one, that affirmed\nconstantlie that he was a cocke; and saith that through melancholie,\nsuch were alienated from themselves.\n\n\u2666_Dan\u00e6us in dialog. cap. 3._\u2666\n\nNow, if the fansie of a melancholike person may be occupied in causes\nwhich are both false and impossible; why should an old witch be\nthought free from such fantasies, who (as the learned philosophers and\nphysicians saie) upon the stopping of their monethlie melancholike\nflux or issue of bloud, in their age must needs increase therein,\nas (through their weaknesse both of bodie and braine) the aptest\npersons to meete with such melancholike imaginations: with whome their\nimaginations remaine, even when their senses are gone. Which _Bodin_\nlaboureth to disproove, therein shewing himselfe as good a physician,\nas else-where a divine.\n\n\u2666_J. Baptist. P. N. cap. 2._\n _Card. de var. rerum._\n _J. Wier. de prestigiis d\u00e6monum, &c._\n _Aristotle._\u2666\n\n\u2666_John. Bod._\u2666\n\nBut if they may imagine, that they can transforme their owne\nbodies, which neverthelesse remaineth in the former shape: how\nmuch more credible is it, that they may falselie suppose they can\nhurt and infeeble other mens bodies; or which is lesse, hinder the\ncomming of butter? &c. But what is it that they will not imagine,\nand consequentlie confesse that they can doo; speciallie being so\nearnestlie persuaded thereunto, so sorelie tormented, so craftilie\nexamined, with such promises of favour, as wherby they imagine, that\nthey shall ever after live in great credit & welth? &c.\n\nIf you read the executions doone upon witches, either in times\npast in other countries, or latelie in this land; you shall see\nsuch impossibilities confessed, as none, having his right wits, will\nbeleeve. Among other like false confessions, we read that there was a\nwitch confessed at the time of hir death or execution, that she had\nraised all the tempests, and procured all the frosts and hard weather\nthat happened in the winter 1565: and that manie grave and wise men\nbeleeved hir.\n\n\u2666_Ant. Houin._\u2666\n\n\n\n\n The tenth Chapter.\n\n _That voluntarie confessions may be untrulie made, to the\n undooing of the confessors, and of the strange operation of\n melancholie, prooved by a familiar and late example._\n\n\nBut that it may appeere, that even voluntarie confession (in this\ncase) may be untrulie made, though it tend to the destruction of the\nconfessor; and that melancholie may moove imaginations to that effect:\nI will cite a notable instance concerning this matter, the parties\nthemselves being yet alive, and dwelling in the parish of _Sellenge_ in\n_Kent_, and the matter not long sithence in this sort performed.\n\nOne _Ade Davie_, the wife of _Simon Davie_, husbandman, being reputed\na right honest bodie, and being of good parentage, grew suddenlie (as\nhir husband informed mee, and as it is well knowne in these parts) to\nbe somewhat pensive and more sad than in times past. Which thing though\nit greeved him, yet he was loth to make it so appeere, as either his\nwife might be troubled or discontented therewith, or his neighbours\ninformed thereof; least ill husbandrie should be laid to his charge\n(which in these quarters is much abhorred.) But when she grew from\npensivenes, to some perturbation of mind; so as hir accustomed rest\nbegan in the night season to be withdrawne from hir, through sighing\nand secret lamentation; and that, not without teares, hee could not\nbut demand the cause of hir conceipt and extraordinarie moorning. But\nalthough at that time she covered the same, acknowledging nothing to\nbe amisse with hir: soone after notwithstanding she fell downe before\nhim on hir knees, desiring him to forgive hir, for she had greevouslie\noffended (as she said) both God & him. Hir poore husband being abashed\nat this hir behaviour, comforted hir, as he could; asking hir the\ncause of hir trouble & greefe: who told him, that she had, (contrarie\nto Gods lawe) & to the offense of all good christians, to the injurie\nof him, & speciallie to the losse of hir owne soule, bargained and\ngiven hir soule to the divell, to be delivered unto him within short\nspace. Whereunto hir husband answered, saieng; Wife, be of good cheere,\nthis thy bargaine is void and of none effect: for thou hast sold that\nwhich is none of thine to sell; sith it belongeth to Christ, who hath\nbought it, and deerelie paid for it, even with his bloud, which he shed\nupon the crosse; so as the divell hath no interest in thee. After\nthis, with like submission, teares, and penitence, she said unto him;\nOh husband, I have yet committed another fault, and doone you more\ninjurie: for I have bewitched you and your children. Be content (quoth\nhe) by the grace of God, Jesus Christ shall unwitch us: for none evill\ncan happen to them that feare God.\n\n\u2666A Kentish storie of a late accident.\u2666\n\n\u2666Note the christian comfort of the husb\u0101d to his wife.\u2666\n\nAnd (as trulie as the Lord liveth) this was the tenor of his words\nunto me, which I knowe is true, as proceeding from unfeigned lips,\nand from one that feareth God. Now when the time approched that the\ndivell should come, and take possession of the woman, according to his\nbargaine, he watched and praied earnestlie, and caused his wife to\nread psalmes and praiers for mercie at Gods hands: and suddenlie about\nmidnight, there was a great rumbling beelowe under his chamber windowe,\nwhich amazed them exceedinglie. For they conceived, that the divell was\nbeelowe, though he had no power to come up, bicause of their fervent\npraiers.\n\nHe that noteth this womans first and second confession, freelie and\nvoluntarilie made, how everie thing concurred that might serve to\nadde credit thereunto, and yeeld matter for hir condemnation, would\nnot thinke, but that if _Bodin_ were foreman of hir inquest, he would\ncrie; Guiltie: & would hasten execution upon hir; who would have said\nas much before any judge in the world, if she had beene examined; and\nhave confessed no lesse, if she had beene arraigned therupon. But God\nknoweth, she was innocent of anie these crimes: howbeit she was brought\nlowe and pressed downe with the weight of this humor, so as both hir\nrest and sleepe were taken awaie from hir; & hir fansies troubled\nand disquieted with despaire, and such other cogitations as grew by\noccasion thereof. And yet I beleeve, if any mishap had insued to hir\nhusband, or his children; few witchmongers would have judged otherwise,\nbut that she had bewitched them. And she (for hir part) so constantlie\npersuaded hir selfe to be a witch, that she judged hir selfe worthie of\ndeath; insomuch as being reteined in hir chamber, she sawe not anie one\ncarrieng a faggot to the fier, but she would saie it was to make a fier\nto burne hir for witcherie. But God knoweth she had bewitched none,\nneither insued there anie hurt unto anie, by hir imagination, but unto\nhir selfe.\n\n\u2666Confutation.\u2666\n\nAnd as for the rumbling, it was by occasion of a sheepe, which was\nflawed, and hoong by the wals, so as a dog came and devoured it;\nwhereby grew the noise which I before mentioned: and she being now\nrecovered, remaineth a right honest woman, far from such impietie,\nand ashamed of hir imaginations, which she perceiveth to have growne\nthrough melancholie.\n\n\u2666A comicall catastrophe.\u2666\n\n\n\n\n The eleventh Chapter.\n\n _The strange and divers effects of melancholie, and how the\n same humor abounding in witches, or rather old women,\n filleth them full of mervellous imaginations, and that their\n confessions are not to be credited._\n\n\nBut in truth, this melancholike humor (as the best physicians affirme)\nis the cause of all their strange, impossible, and incredible\nconfessions: which are so fond, that I woonder how anie man can be\nabused thereby. Howbeit, these affections, though they appeare in\nthe mind of man, yet are they bred in the bodie, and proceed from\nthis humor, which is the verie dregs of bloud, nourishing and feeding\nthose places, from whence proceed feares, cogitations, superstitions,\nfastings, labours, and such like.\n\n\u2666_H. Card. de var. rerum. cap. 8._\n _Jo. Wierus de pr\u00e6st. lib. 6. cap. 8._\u2666\n\nThis maketh sufferance of torments, and (as some saie) foresight of\nthings to come, and preserveth health, as being cold and drie: it\nmaketh men subject to leanenesse, and to the quartane ague. They that\nare vexed therewith, are destroiers of themselves, stout to suffer\ninjuries, fearefull to offer violence; except the humor be hot. They\nlearne strange toongs with small industrie (as _Aristotle_ and others\naffirme.)\n\n\u2666_Aristotle de somnio._\u2666\n\n\u2666_H. Card. lib. 8 de var. rer._\u2666\n\nIf our witches phantasies were not corrupted, nor their wils confounded\nwith this humor, they would not so voluntarilie and readilie confesse\nthat which calleth their life in question; whereof they could never\notherwise be convicted. _J. Bodin_ with his lawyers physicke reasoneth\ncontrarilie; as though melancholie were furthest of all from those\nold women, whom we call witches: deriding the most famous and noble\nphysician _John Wier_ for his opinion in that behalfe. But bicause I\nam no physician, I will set a physician to him; namelie _Erastus_, who\nhath these words, to wit, that These witches, through their corrupt\nphantasie abounding with melancholike humors, by reason of their old\nage, doo dreame and imagine they hurt those things which they neither\ncould nor doo hurt; and so thinke they knowe an art, which they neither\nhave learned nor yet understand.\n\n\u2666_Jo. Bod. contra Jo. Wierum._\u2666\n\nBut whie should there be more credit given to witches, when they\nsaie they have made a reall bargaine with the divell, killed a cow,\nbewitched butter, infeebled a child, forespoken hir neighbour, &c: than\nwhen she confesseth that she transubstantiateth hir selfe, maketh it\nraine or haile, flieth in the aire, goeth invisible, transferreth corne\nin the grasse from one field to another? &c. If you thinke that in the\none their confessions be sound, whie should you saie that they are\ncorrupt in the other; the confession of all these things being made at\none instant, and affirmed with like constancie, or rather audacitie?\nBut you see the one to be impossible, and therefore you thinke thereby,\nthat their confessions are vaine and false. The other you thinke may be\ndoone, and see them confesse it, and therefore you conclude, _A posse\nad esse_; as being persuaded it is so, bicause you thinke it may be so.\nBut I saie, both with the divines, and philosophers, that that which\nis imagined of witchcraft, hath no truth of action; or being besides\ntheir imagination, the which (for the most part) is occupied in false\ncauses. For whosoever desireth to bring to passe an impossible thing,\nhath a vaine, an idle, and a childish persuasion, bred by an unsound\nmind: for _San\u00e6 mentis voluntas, voluntas rei possibilis est_; The will\nof a sound mind, is the desire of a possible thing.\n\n\u2666_August. lib. de Trinit. 3._\n _Idem. de civit. Dei._\n _Clemens. recogn. 3_\n _Iamblichus._\n _Jo. Wierus._\n _Cardanus._\n _Pampia &c._\u2666\n\n\n\n\n The twelfe Chapter.\n\n _A confutation of witches confessions, especiallie concerning their\n league._\n\n\nBut it is objected, that witches confesse they renounce the faith, and\nas their confession must be true (or else they would not make it:)\nso must their fault be worthie of death, or else they should not be\nexecuted. Whereunto I answer as before; that their confessions are\nextorted, or else proceed from an unsound mind. Yea I saie further,\nthat we our selves, which are sound of mind, and yet seeke anie other\nwaie of salvation than Christ Jesus, or breake his commandements, or\nwalke not in his steps with a livelie faith, &c: doo not onlie renounce\nthe faith, but God himselfe: and therefore they (in confessing that\nthey forsake God, and imbrace sathan) doo that which we all should\ndoo. As touching that horrible part of their confession, in the league\nwhich tendeth to the killing of their owne and others children, the\nseething of them, and the making of their potion or pottage, and the\neffects thereof; their good fridaies meeting, being the daie of their\ndeliverance, their incests, with their returne at the end of nine\nmoneths, when commonlie women be neither able to go that journie,\nnor to returne, &c; it is so horrible, unnaturall, unlikelie, and\nunpossible; that if I should behold such things with mine eies, I\nshould rather thinke my selfe dreaming, dronken, or some waie deprived\nof my senses; than give credit to so horrible and filthie matters.\n\n\u2666An objection.\u2666\n\n\u2666The resolution.\u2666\n\nHow hath the oile or pottage of a sodden child such vertue, as that a\nstaffe annointed therewith, can carrie folke in the aire? Their potable\nliquor, which (they saie) maketh maisters of that facultie, is it\nnot ridiculous? And is it not, by the opinion of all philosophers,\nphysicians, and divines, void of such vertue, as is imputed thereunto?\n\n\u2666A forged miracle.\u2666\n\nTheir not fasting on fridaies, and their fasting on sundaies, their\nspetting at the time of elevation, their refusall of holie water,\ntheir despising of superstitious crosses, &c: which are all good\nsteps to true christianitie, helpe me to confute the residue of their\nconfessions.\n\n\n\n\n The xiii. Chapter.\n\n _A confutation of witches confessions, concerning making of\n tempests and raine: of the naturall cause of raine, and that\n witches or divels have no power to doo such things._\n\n\nAnd to speake more generallie of all the impossible actions referred\nunto them, as also of their false confessions; I saie, that there is\nnone which acknowledgeth God to be onlie omnipotent, and the onlie\nworker of all miracles, nor anie other indued with meane sense, but\nwill denie that the elements are obedient to witches, and at their\ncommandement; or that they may at their pleasure send raine, haile,\ntempests, thunder, lightening; when she being but an old doting woman,\ncasteth a flint stone over hir left shoulder, towards the west, or\nhurleth a little sea sand up into the element, or wetteth a broome\nsprig in water, and sprinkleth the same in the aire; or diggeth a\npit in the earth, and putting water therein, stirreth it about with\nhir finger; or boileth hogs bristles, or laieth sticks acrosse upon\na banke, where never a drop of water is; or burieth sage till it be\nrotten: all which things are confessed by witches, and affirmed by\nwriters to be the meanes that witches use to moove extraordinarie\ntempests and raine, &c.\n\n\u2666The waies that witches use to make raine, &c.\u2666\n\n\u2666_Nider._\n _Mal. Malef._\n _J. Bod._\n _Frier Barth._\n _Heming._\n _Dan\u00e6us, &c._\u2666\n\nWe read in _M. Maleficarum_, that a little girle walking abroad with\nhir father in his land, heard him complaine of drought, wishing for\nraine, &c. Whie father (quoth the child) I can make it raine or haile,\nwhen and where I list? He asked where she learned it. She said, of\nhir mother, who forbad hir to tell anie bodie thereof. He asked hir\nhow hir mother taught hir? She answered, that hir mother committed\nhir to a maister, who would at anie time doo anie thing for hir. Whie\nthen (said he) make it raine but onlie in my field. And so she went\nto the streame, and threw up water in hir maisters name, and made it\nraine presentlie. And proceeding further with hir father, she made it\nhaile in another field, at hir fathers request. Hereupon he accused\nhis wife, and caused hir to be burned; and then he new christened\nhis child againe: which circumstance is common among papists and\nwitchmongers. And howsoever the first part hereof was prooved, there\nis no doubt but the latter part was throughlie executed. If they could\nindeed bring these things to passe at their pleasure, then might they\nalso be impediments unto the course of all other naturall things, and\nordinances appointed by God: as, to cause it to hold up, when it should\nraine; and to make midnight, of high noone: and by those meanes (I\nsaie) the divine power should beecome servile to the will of a witch,\nso as we could neither eat nor drinke but by their permission.\n\n\u2666_Mal. Malef. par. 2. qu\u00e6. 1. cap. 12._\u2666\n\n\u2666He that can lie, can steale; as he that can worke can plaie.\u2666\n\nMe thinks _Seneca_ might satisfie these credulous or rather idolatrous\npeople, that runne a whorehunting, either in bodie or phansie, after\nthese witches, beleeving all that is attributed unto them, to the\nderogation of Gods glorie. He saith, that the rude people, and our\nignorant predecessors did beleeve, that raine and showers might be\nprocured and staied by witches charmes and inchantments: of which kind\nof things that there can nothing be wrought, it is so manifest, that\nwe need not go to anie philosophers schoole, to learne the confutation\nthereof.\n\nBut _Jeremie_, by the word of God, dooth utterlie confound all that\nwhich may be devised for the maintenance of that foolish opinion,\nsaieng; Are there any among the gods of the gentiles, that sendeth\nraine, or giveth showers from heaven? Art not thou the selfe same\nour Lord God? We will trust in thee, for thou dooest and makest all\nthese things. I may therefore with _Brentius_ boldlie saie, that It is\nneither in the power of witches nor divels, to accomplish that matter;\nbut in God onelie. For when exhalations are drawne and lifted up from\nout of the earth, by the power of the sunne, into the middle region\nof the aire, the coldnes thereof constreineth and thickeneth those\nvapours; which being beecome clouds, are dissolved againe by the heate\nof the sunne, wherby raine or haile is ingendred; raine, if by the waie\nthe drops be not frosen and made haile. These circumstances being\nconsidered with the course of the whole scripture, it can neither be in\nthe power of witch or divell to procure raine, or faire weather.\n\n\u2666Jere. 16, 22.\u2666\n\n\u2666_Dii gentium d\u00e6monia_, The gods of the gentiles are divels.\u2666\n\n\u2666The naturall generation of haile and raine.\u2666\n\nAnd whereas the storie of _Job_ in this case is alledged against me\n(wherein a witch is not once named) I have particularlie answered\nit else-where. And therefore thus much onelie I say heere; that\nEven there, where it pleased God (as _Calvine_ saith) to set downe\ncircumstances for the instruction of our grosse capacities, which\nare not able to conceive of spirituall communication, or heavenlie\naffaires; the divell desireth God to stretch out his hand, and touch\nall that _Job_ hath. And though he seemeth to grant sathans desire, yet\nGod himselfe sent fire from heaven, &c. Where, it is to be gathered,\nthat although God said, He is in thine hand: it was the Lords hand\nthat punished _Job_, and not the hand of the divell, who said not,\nGive me leave to plague him; but, Laie thine hand upon him. And when\n_Job_ continued faithfull notwithstanding all his afflictions, in his\nchildren, bodie and goods; the divell is said to come againe to God,\nand to saie as before, to wit: Now stretch out thine hand, and touch\nhis bones and his flesh. Which argueth as well that he could not doo\nit, as that he himselfe did it not before. And be it here remembred,\nthat _M. Mal._ and the residue of the witchmongers denie, that there\nwere any witches in _Jobs_ time. But see more hereof elsewhere.\n\n\u2666Job 1, 11.\u2666\n\n\u2666Ib. verse 16.\u2666\n\n\u2666Job 2, 5.\u2666\n\n\u2666_Mal. Malef. pa. 1, qu\u00e6. 2._\u2666\n\n\n\n\n The xiiii. Chapter.\n\n _What would ensue, if witches confessions or wi[t]chmongers\n opinions were true, concerning the effects of witchcraft,\n inchantments, &c._\n\n\nIf it were true that witches confesse, or that all writers write, or\nthat witchmongers report, or that fooles beleeve, we should never have\nbutter in the chearne, nor cow in the close, nor corne in the field,\nnor faire weather abroad, nor health within doores. Or if that which is\nconteined in _M. Mal. Bodin_, &c: or in the pamphlets late set foorth\nin English, of witches executions, shuld be true in those things that\nwitches are said to confesse, what creature could live in securitie? Or\nwhat needed such preparation of warres, or such trouble, or charge in\nthat behalfe? No prince should be able to reigne or live in the land.\nFor (as _Dan\u00e6us_ saith) that one _Martine_ a witch killed the emperour\nof _Germanie_ with witchcraft: so would our witches (if they could)\ndestroie all our magistrates. One old witch might overthrowe an armie\nroiall: and then what needed we any guns, or wild fire, or any other\ninstruments of warre? A witch might supplie all wants, and accomplish a\nprinces will in this behalfe, even without charge or bloudshed of his\npeople.\n\n\u2666But these suppositi\u014ds are false, _Ergo_ the consequencies are not\ntrue.\u2666\n\nIf it be objected, that witches worke by the divell, and christian\nprinces are not to deale that way; I answer, that few princes\ndisposed to battell would make conscience therin, speciallie such as\ntake unjust wars in hand, using other helpes, devises, & engines as\nunlawfull and divelish as that; in whose campe there is neither the\nrule of religion or christian order observed: insomuch as ravishments,\nmurthers, blasphemies and thefts are there most commonlie and freelie\ncommitted. So that the divell is more feared, and better served in\ntheir camps, than God almightie.\n\n\u2666_Mal. Malef._\n _J. Bodin._\n _Bar. Spineus._\u2666\n\nBut admit that souldiers would be scrupulous herein, the pope hath\nauthoritie to dispense therewith; as in like case he hath doone,\nby the testimonie of his owne authors and friends. Admit also, that\nthroughout all christendome, warres were justly mainteined, and\nreligion dulie observed in their camps; yet would the Turke and other\ninfidels cut our throtes, or at least one anothers throte, with the\nhelpe of their witches; for they would make no conscience thereof.\n\n\n\n\n The xv. Chapter.\n\n _Examples of forren nations, who in their warres used the\n assistance of witches; of eybiting witches in Ireland, of two\n archers that shot with familiars._\n\n\nIn the warres between the kings of _Denmarke_ and _Sueveland_, _1563_.\nthe _Danes_ doo write, that the king of _Sueveland_ caried about with\nhim in his campe, foure old witches, who with their charms so qualified\nthe _Danes_, as they were thereby disabled to annoie their enimies:\ninsomuch as, if they had taken in hand anie enterprise, they were\nso infeebled by those witches, as they could performe nothing. And\nalthough this could have no credit at the first, yet in the end, one of\nthese witches was taken prisoner, and confessed the whole matter; so as\n(saith he) the threds, the line, and the characters were found in the\nhigh waie and water plashes.\n\n\u2666Witches in warres.\u2666\n\nThe _Irishmen_ addict themselves wonderfullie to the credit and\npractise hereof; insomuch as they affirme, that not onelie their\nchildren, but their cattell, are (as they call it) eybitten, when they\nfall suddenlie sicke, and terme one sort of their witches eybiters;\nonelie in that respect: yea and they will not sticke to affirme, that\nthey can rime either man or beast to death. Also the West _Indians_ and\n_Muscovits_ doo the like: and the _Hunnes_ (as _Gregorie Turonensis_\nwriteth) used the helpe of witches in time of war.\n\n\u2666Eybiting witches.\u2666\n\nI find another storie written in _M. Mal._ repeated by _Bodin_; that\none souldier called _Pumher_, dailie through witchcraft killed with\nhis bowe and arrowes three of the enimies, as they stood peeping over\nthe walles of a castell besieged: so as in the end he killed them all\nquite, saving one. The triall of the archers sinister dealing, and a\nproofe thereof expressed, is; for that he never lightly failed when he\nshot, and for that he killed them by three a daie; and had shot three\narrowes into a rood. This was he that shot at a pennie on his sonnes\nhead, and made readie another arrow, to have slaine the duke _Remgrave_\nthat commanded it. And doubtlesse, bicause of his singular dexteritie\nin shooting, he was reputed a witch, as dooing that which others could\nnot doo, nor thinke to be in the power of man to doo: though indeed no\nmiracle, no witchcraft, no impossibilitie nor difficultie consisted\ntherein.\n\n\u2666Pumher an archer.\u2666\n\nBut this latter storie I can requite with a familiar example. For\nat Towne _Malling_ in kent, one of Q. _Maries_ justices, upon the\ncomplaint of many wise men, and a few foolish boies, laid an archer\nby the heeles; bicause he shot so neere the white at buts. For he\nwas informed and persuaded, that the poore man plaied with a flie,\notherwise called a divell or familiar. And bicause he was certified\nthat the archer aforesaid shot better than the common shooting, which\nhe before had heard of or seene, he conceived it could not be in Gods\nname, but by inchantment: whereby this archer (as he supposed by\nabusing the Queenes liege people) gained some one daie two or three\nshillings, to the detriment of the commonwealth, and to his owne\ninriching. And therefore the archer was severelie punished, to the\ngreat encouragement of archers, and to the wise example of justice;\nbut speciallie to the overthrowe of witchcraft. And now againe to our\nmatter.\n\n\u2666A skilfull archer punished by an unskilfull Justice.\u2666\n\n\n\n\n The xvi. Chapter.\n\n _Authorities condemning the fantasticall confessions of\n witches, and how a popish doctor taketh upon him to disproove\n the same._\n\n\nCerteine generall councels, by their decrees, have condemned the\nconfessions and erronious credulitie of witches, to be vaine,\nfantasticall and fabulous. And even those, which are parcell of their\nleague, wherupon our witchmongers doo so build, to wit; their night\nwalkings and meetings with _Herodias_, and the _Pagan_ gods: at which\ntime they should passe so farre in so little a space on cockhorsse;\ntheir transubstantiation, their eating of children, and their pulling\nof them from their mothers sides, their entring into mens houses,\nthrough chinks and little holes, where a flie can scarselie wring out,\nand the disquieting of the inhabitants, &c: all which are not onelie\nsaid by a generall councell to be meere fantasticall, and imaginations\nin dreames; but so affirmed by the ancient writers. The words of the\ncouncell are these; It may not be omitted, that certeine wicked women\nfollowing sathans provocations, being seduced by the illusion of\ndivels, beleeve and professe, that in the night times ride abroad with\n_Diana_, the goddesse of the _Pagans_, or else with _Herodias_, with\nan innumerable multitude, upon certeine beasts, and passe over manie\ncountries and nations, in the silence of the night, and doo whatsoever\nthose fairies or ladies command, &c. And it followeth even there; Let\nall ministers therefore in their severall cures, preach to Gods people,\nso as they may knowe all these things to be false, &c. It followeth in\nthe same councell; Therefore, whosoever beleeveth that any creature\nmay be either created by them, or else changed into better or worsse,\nor be any way transformed into any other kind or likenes of any, but\nof the creator himselfe, is assuredlie an infidell, and woorsse than a\n_Pagan_.\n\n\u2666_Concil. Acquirens in decret. 26. qu\u00e6. 5. can. episcopi._\n _August. de spiritu & anima cap. 8._\n _Franc. Ponzivib. tract de lam. numero 49._\n _Grillandus de sort. numero. 6._\u2666\n\nAnd if this be credible, then all these their bargaines and assemblies,\n&c: are incredible, which are onelie ratified by certeine foolish and\nextorted confessions; and by a fable of S. _Germane_, who watched the\nfairies or witches, being at a reere banket, and through his holinesse\nstaied them, till he sent to the houses of those neighbours, which\nseemed to be there, and found them all in bed; and so tried, that these\nwere divels in the likenesse of those women. Which if it were as true,\nas it is false, it might serve well to confute this their meeting and\nnight-walking. For if the divels be onlie present in the likenesse of\nwitches, then is that false, which is attributed to witches in this\nbehalfe.\n\n\u2666_In histor. vel vita sancti Germani._\u2666\n\nBut bicause the old hammar of _Sprenger_ and _Institor_, in their old\n_Malleo Maleficarum_, was insufficient to knocke downe this councell;\na yoong beetle-head called Frier _Bartholom\u00e6us Spineus_ hath made a\nnew leaden beetle, to beate downe the councell, and to kill these old\nwomen. Wherein he counterfeiting _Aesops_ asse, claweth the pope with\nhis heeles: affirming upon his credit, that the councell is false and\nerronious; bicause the doctrine swarveth from the popish church, and\nis not authenticall but apocryphall; saieng (though untrulie) that\nthat councell was not called by the commandement and pleasure of the\npope, nor ratified by his authoritie, which (saith he) is sufficient\nto disanull all councels. For surelie (saith this frier, which at this\ninstant is a cheefe inquisitor) if the words of this councell were to\nbe admitted, both I, and all my predecessors had published notorious\nlies, and committed manie injurious executions; whereby the popes\nthemselves also might justlie be detected of error, contrarie to the\ncatholike beleefe in that behalfe. Marrie he saith, that although the\nwords and direct sense of this councell be quite contrarie to truth\nand his opinion; yet he will make an exposition thereof, that shall\nsomewhat mitigate the lewdnes of the same; and this he saith is not\nonlie allowable to doo, but also meritorious. Marke the mans words, and\njudge his meaning.\n\n\u2666_Novus Mal._\n _Mal in qu\u00e6. de strigib. cap. 21. 22. 23, &c._\u2666\n\n\u2666_Bar. Spineus._\n _Mal. Malef. cap. 23. in qu\u00e6. de strigib._\u2666\n\n\n\n\n The xvii. Chapter.\n\n _Witchmongers reasons, to proove that witches can worke\n wonders, Bodins tale of a Friseland preest transported, that\n imaginations, proceeding of melancholie doo cause illusions._\n\n\nOld _M. Maleficarum_ also saith, that the councels and doctors were all\ndeceived heerein, and alledging authoritie therfore, confuteth that\nopinion by a notable reason, called _Petitio principii_, or rather,\n_Ignotum per ignotius_, in this maner: They can put changlings in the\nplace of other children; _Ergo_ they can transferre and transforme\nthemselves and others, &c: according to their confession in that\nbehalfe. Item he saith, and _Bodin_ justifieth it, that a preest in\n_Friseland_ was corporallie transferred into a farre countrie, as\nwitnessed another preest of _Oberdorf_ his companion, who saw him aloft\nin the aire: _Ergo_ saith _M. Mal._ they have all beene deceived\nhitherto, to the great impunitie of horrible witches. Wherein he\nopposeth his follie against God and his church, against the truth,\nand against all possibilitie. But surelie it is almost incredible,\nhow imagination shall abuse such as are subject unto melancholie; so\nas they shall beleeve they see, heare, and doo that, which never was\nnor shall be; as is partlie declared, if you read _Galen De locis\naffectis_, and may more plainelie appeere also if you read _Aristotle\nDe somnio_.\n\n\u2666_Mal. Malef. pa. 1, cap. 3._\n _Guli. Parisi._\u2666\n\nAnd thereof S. _Augustine_ saith well, that he is too much a foole\nand a blockhead, that supposeth those things to be doone indeed, and\ncorporallie, which are by such persons phantasticallie imagined: which\nphantasticall illusions do as well agree and accord (as _Algerus_\nsaith) with magicall deceipts, as the veritie accompanieth divine\nholinesse.\n\n\u2666_August. de spiritu & anima._\u2666\n\n\u2666_Lib. 1. cap. 7. de eucharist._\u2666\n\n\n\n\n The xviii. Chapter.\n\n _That the confession of witches is insufficient in civill and\n common lawe to take awaie life. What the sounder divines, and\n decrees of councels determine in this case._\n\n\nAlas! what creature being sound in state of mind, would (without\ncompulsion) make such maner of confessions as they do; or would, for\na trifle, or nothing, make a perfect bargaine with the divell for hir\nsoule, to be yeelded up unto his tortures and everlasting flames, and\nthat within a verie short time; speciallie being through age most\ncommonlie unlike to live one whole yeare? The terror of hell fire must\nneeds be to them diverslie manifested, and much more terrible; bicause\nof their weaknesse, nature, and kind, than to any other: as it would\nappeere, if a witch were but asked, Whether she would be contented\nto be hanged one yeare hence, upon condition hir displesure might be\nwreked upon hir enimie presentlie. As for theeves, & such other, they\nthinke not to go to hell fire; but are either persuaded there is no\nhell, or that their crime deserveth it not, or else that they have time\nenough to repent: so as, no doubt, if they were perfectlie resolved\nheereof, they would never make such adventures. Neither doo I thinke,\nthat for any summe of monie, they would make so direct a bargaine to\ngo to hell fire. Now then I conclude, that confession in this behalf\nis insufficient to take awaie the life of any body; or to atteine such\ncredit, as to be beleeved without further proofe. For as _Augustine_\nand _Isidore_, with the rest of the sounder divines saie, that these\nprestigious things, which are wrought by witches are fantasticall: so\ndoo the sounder decrees of councels and canons agree, that in that\ncase, there is no place for criminall action. And the lawe saith, that\nThe confession of such persons as are illuded, must needs be erronious,\nand therefore is not to be admitted: for, _Confessio debet tenere verum\n& possibile_. But these things are opposite both to lawe and nature,\nand therfore it followeth not; Bicause these witches confesse so,\n_Ergo_ it is so. For the confession differeth from the act, or from the\npossibilitie of the act. And whatsoever is contrarie to nature faileth\nin his principles, and therefore is naturallie impossible.\n\n\u2666It is not likelie they would so doo: _Ergo_ a lie.\u2666\n\n\u2666_August. de civit. Dei._\n _Isidor. lib. (8. cap. 9.)_\n _Etymol. 26. qu\u00e6. 5. ca. nec mirum._\n _Ponzivibius de lamiis, volum. 10._\n _L. error, & L. cum post. c. de juris & facti ignor. ac in L. de \u00e6tat._\n _\u00a7. item de interrog. acti\u014d._\n _Per glos. Bal. & alios in L. 1. c. de confes. glos. nec. si de confes.\n in 6. \u00a7 ad leg. Aquil L. Neracius. \u00a7. fin. Ut per Bald. & August. in\n L. I. c. de confess, &c. Extra. de presump. literas. Per Bald. in d.\n leg. &c._\n _Extra. de test cum literis._\n _Mal. Malef. pa. 3 qu\u00e6st. 5. cap. 11._\u2666\n\nThe lawe also saith, _In criminalibus regulariter non statur soli\nconfessioni rei_, In criminall cases or touching life, we must not\nabsolutelie stand to the confession of the accused partie: but in\nthese matters proofes must be brought more cleare than the light it\nselfe. And in this crime no bodie must be condemned upon presumptions.\nAnd where it is objected and urged, that Since God onelie knoweth\nthe thoughts, therefore there is none other waie of proofe but by\nconfession: It is answered thus in the lawe, to wit: Their confession\nin this case conteineth an outward act, and the same impossible both\nin lawe and nature, and also unlikelie to be true; and therefore _Quod\nverisimile non est, attendi non debet_. So as, though their confessions\nmay be worthie of punishment, as whereby they shew a will to commit\nsuch mischeefe, yet not worthie of credit, as that they have such\npower. For, _Si factum absit, sol\u00e1que opinione laborent, \u00e9 stultorum\ngenere sunt_; If they confesse a fact performed but in opinion, they\nare to be reputed among the number of fooles. Neither may any man be\nby lawe condemned for criminall causes, upon presumptions, nor yet by\nsingle witnesses: neither at the accusation of a capitall enimie, who\nindeed is not to be admitted to give evidence in this case; though it\nplease _M. Mal._ and _Bodin_ to affirme the contrarie. But beyond all\nequitie, these inquisitors have shifts and devises enow, to plague and\nkill these poore soules: for (they say) their fault is greatest of\nall others; bicause of their carnall copulation with the divell, and\ntherefore they are to be punished as heretikes, foure maner of waies:\nto wit; with excommunication, deprivation, losse of goods, and also\nwith death.\n\n\u2666_Mal. malef. qu\u00e6st. 14. pa. 1._\u2666\n\nAnd indeede they find lawe, and provide meanes thereby to mainteine\nthis their bloudie humor. For it is written in their popish canons,\nthat As for these kind of heretikes, how much soever they repent\nand returne to the faith, they may not be reteined alive, or kept\nin perpetuall prison; but be put to extreame death. Yea, _M. Mal._\nwriteth, that A witches sinne is the sinne against the Holie-ghost; to\nwit, irremissible: yea further, that it is greater than the sinne of\nthe angels that fell. In which respect I wonder, that _Moses_ delivered\nnot three tables to the children of Israell; or at the leastwise, that\nhe exhibited not commandements for it. It is not credible that the\ngreatest should be included in the lesse, &c.\n\n\u2666_C. de malef. L. nullus. L nemo. & L. culpa. and affirmed by Mal.\nmalef._\u2666\n\n\u2666_Mal. malef. qu\u00e6st. 17._\u2666\n\nBut when these witchmongers are convinced in the objection concerning\ntheir confessions; so as thereby their tyrannicall arguments cannot\nprevaile, to imbrue the magistrates hands in so much bloud as their\nappetite requireth: they fall to accusing them of other crimes,\nthat the world might thinke they had some colour to mainteine their\nmalicious furie against them.\n\n\n\n\n The xix. Chapter.\n\n _Of foure capitall crimes objected against witches, all fullie\n answered and confuted as frivolous._\n\n\n1. Idolatrie, confuted.\n\nFirst therefore they laie to their charge idolatrie. But alas without\nall reason: for such are properlie knowne to us to be idolaters, as doo\nexternall worship to idols or strange gods. The furthest point that\nidolatrie can be stretched unto, is, that they, which are culpable\ntherein, are such as hope for and seeke salvation at the hands of\nidols, or of anie other than God; or fix their whole mind and love\nupon anie creature, so as the power of God be neglected and contemned\nthereby. But witches neither seeke nor beleeve to have salvation\nat the hands of divels, but by them they are onlie deceived; the\ninstruments of their phantasie being corrupted, and so infatuated,\nthat they suppose, confesse, and saie they can doo that, which is as\nfarre beyond their power and nature to doo, as to kill a man at _Yorke_\nbefore noone, when they have beene seene at _London_ in that morning,\n&c. But if these latter idolaters, whose idolatrie is spirituall, and\ncommitted onelie in mind, should be punished by death; then should\neverie covetous man, or other, that setteth his affection anie waie\ntoo much upon an earthlie creature, be executed, and yet perchance the\nwitch might escape scotfree.\n\n2. Apostasie, confuted.\n\nSecondlie, apostasie is laid to their charge, whereby it is inferred,\nthat they are worthie to die. But apostasie is, where anie of sound\njudgement forsake the gospell, learned and well knowne unto them; and\ndoo not onelie imbrace impietie and infidelitie; but oppugne and resist\nthe truth erstwhile by them professed. But alas these poore women go\nnot about to defend anie impietie, but after good admonition repent.\n\n3. Seducing of the people, confuted.\n\nThirdlie, they would have them executed for seducing the people. But\nGod knoweth they have small store of Rhetorike or art to seduce; except\nto tell a tale of Robin good-fellow be to deceive and seduce. Neither\nmay their age or sex admit that opinion or accusation to be just: for\nthey themselves are poore seduced soules. I for my part (as else-where\nI have said) have prooved this point to be false in most apparent sort.\n\n4. Carnall copulation with Incubus, confuted.\n\nFourthlie, as touching the accusation, which all the writers use\nherein against them for their carnall copulation with _Incubus_: the\nfollie of mens credulitie is as much to be woondered at and derided,\nas the others vaine and impossible confessions. For the divell is\na spirit, and hath neither flesh nor bones, which were to be used\nin the performance of this action. And since he also lacketh all\ninstruments, substance, and seed ingendred of bloud; it were follie\nto staie overlong in the confutation of that, which is not in the\nnature of things. And yet must I saie somewhat heerein, bicause the\nopinion hereof is so stronglie and universallie received, and the\nfables hereupon so innumerable; wherby _M. Mal. Bodin_, _Hemingius_,\n_Hyperius_, _Dan\u00e6us_, _Erastus_, and others that take upon them to\nwrite heerein, are so abused, or rather seeke to abuse others; as I\nwoonder at their fond credulitie in this behalfe. For they affirme\nundoubtedlie, that the divell plaieth _Succubus_ to the man, and\ncarrieth from him the seed of generation, which he delivereth as\n_Incubus_ to the woman, who manie times that waie is gotten with child;\nwhich will verie naturallie (they saie) become a witch, and such a one\nthey affirme _Merline_ was.\n\n\u2666How the divell plaieth Succubus and Incubus.\u2666\n\n\n\n\n The xx. Chapter.\n\n _A request to such readers as loath to heare or read filthie\n and bawdie matters (which of necessitie are heere to be\n inserted) to passe over eight chapters._\n\n\nBut in so much as I am driven (for the more manifest bewraieng and\ndisplaieng of this most filthie and horrible error) to staine my paper\nwith writing thereon certeine of their beastlie and bawdie assertions\nand examples, whereby they confirme this their doctrine (being my selfe\nboth ashamed, and loth once to thinke upon such filthinesse, although\nit be to the condemnation thereof) I must intreat you that are the\nreaders hereof, whose chaste eares cannot well endure to heare of such\nabhominable lecheries, as are gathered out of the bookes of those\nwitchmongers (although doctors of divinitie, and otherwise of great\nauthoritie and estimation) to turne over a few leaves, wherein (I saie)\nI have like a groome thrust their bawdie stuffe (even that which I my\nselfe loath) as into a stinking corner: howbeit, none otherwise, I\nhope, but that the other parts of my writing shall remaine sweet, and\nthis also covered as close as may be.\n\n\u2666A peroration to the readers.\u2666\n\n\n\n\n \u00b6 _The fourth Booke._\n\n\n\n\n The first Chapter.\n\n _Of witchmongers opinions concerning evill spirits, how they frame\n themselves in more excellent sort than God made us._\n\n\n_James Sprenger_ and _Henrie Institor_, in _M. Mal._ agreing with\n_Bodin_, _Barth. Spineus_, _Dan\u00e6us_, _Erastus_, _Hemingius_, and the\nrest, doo make a bawdie discourse; labouring to proove by a foolish\nkind of philosophie, that evill spirits cannot onlie take earthlie\nforms and shapes of men; but also counterfeit hearing, seeing, &c:\nand likewise, that they can eate and devoure meats, and also reteine,\ndigest, and avoid the same: and finallie, use diverse kinds of\nactivities, but speciallie excell in the use and art of venerie. For\n_M. Mal._ saith, that The eies and eares of the mind are farre more\nsubtill than bodilie eies or carnall eares. Yea it is there affirmed,\nthat as they take bodies, and the likenesse of members; so they take\nminds and similitudes of their operations. But by the way, I would have\nthem answer this question. Our minds and soules are spirituall things.\nIf our corporall eares be stopped, what can they heare or conceive of\nanie externall wisedome? And truelie, a man of such a constitution of\nbodie, as they imagine of these spirits, which make themselves, &c:\nwere of farre more excellent substance, &c: than the bodies of them\nthat God made in paradise; and so the divels workmanship should exceed\nthe handie worke of God the father and creator of all things.\n\n\u2666_Mal. malef. par. 2. cap. 4 qu\u00e6st. 1._\u2666\n\n\u2666If his bodilie eies were out, he would see but ilfavoredlie.\u2666\n\n\n\n\n The second Chapter.\n\n _Of bawdie Incubus and Succubus, and whether the action of\n venerie may be performed betweene witches and divels, and\n when witches first yeelded to Incubus._\n\n\nHeretofore (they saie) _Incubus_ was faine to ravish women against\ntheir will, untill Anno. 1400: but now since that time witches consent\nwillinglie to their desires: in so much as some one witch exerciseth\nthat trade of lecherie with _Incubus_ twentie or thirtie yeares\ntogither; as was confessed by fourtie and eight witches burned at\n_Ravenspurge_. But what goodlie fellowes _Incubus_ begetteth upon\nthese witches, is prooved by _Thomas_ of _Aquine_, _Bodin_, _M. Mal.\nHyperius_, _&c._\n\n\u2666_Nider in fornicario._\u2666\n\n\u2666_T. Brabant in lib. de apib._\u2666\n\n\u2666_In. sen. dist. 4. art. 4._\u2666\n\nThis is prooved first by the divels cunning, in discerning the\ndifference of the seed which falleth from men. Secondlie, by his\nunderstanding of the aptnes of the women for the receipt of such seed.\nThirdlie by his knowledge of the constellations, which are freendlie\nto such corporall effects. And lastlie, by the excellent complexion of\nsuch as the divell maketh choice of, to beget such notable personages\nupon, as are the causes of the greatnesse and excellencie of the child\nthus begotten.\n\n\u2666Gen. 6, 4.\u2666\n\nAnd to proove that such bawdie dooings betwixt the divell and witches\nis not fained, S. _Augustine_ is alledged, who saith, that All\nsuperstitious arts had their beginning of the pestiferous societie\nbetwixt the divell and man. Wherein he saith truelie; for that in\nparadise, betwixt the divell and man, all wickednes was so contrived,\nthat man ever since hath studied wicked arts: yea and the divell will\nbe sure to be at the middle and at both ends of everie mischeefe. But\nthat the divell ingendreth with a woman, in maner and forme as is\nsupposed, and naturallie begetteth the wicked, neither is it true, nor\n_Augustines_ meaning in this place.\n\n\u2666_Mal. malef. par. 2. qu\u00e6. 1_\n _August. de doctrina Christ._\u2666\n\nHowbeit _M. Mal._ proceedeth, affirming that All witches take their\nbeginning from such filthie actions, wherein the divell, in likenes\nof a prettie wench, lieth prostitute as _Succubus_ to the man, and\nreteining his nature and seede, conveieth it unto the witch, to whome\nhe delivereth it as _Incubus_. Wherein also is refuted the opinion of\nthem that hold a spirit to be unpalpable. _M. Mal._ saith, There can\nbe rendred no infallible rule, though a probable distinction may be\nset downe, whether _Incubus_ in the act of venerie doo alwaies powre\nseed out of his assumed bodie. And this is the distinction; Either she\nis old and barren, or yoong and pregnant. If she be barren, then dooth\n_Incubus_ use hir without decision of seed; bicause such seed should\nserve for no purpose. And the divell avoideth superfluitie as much as\nhe may; and yet for hir pleasure and condemnation togither, he goeth\nto worke with hir. But by the waie, if the divell were so compendious,\nwhat should he need to use such circumstances, even in these verie\nactions, as to make these assemblies, conventicles, ceremonies, &c:\nwhen he hath alreadie bought their bodies, and bargained for their\nsoules? Or what reason had he, to make them kill so manie infants, by\nwhom he rather loseth than gaineth any thing; bicause they are, so\nfarre as either he or we knowe, in better case than we of riper yeares\nby reason of their innocencie? Well, if she be not past children, then\nstealeth he seed awaie (as hath beene said) from some wicked man being\nabout that lecherous busines, and therewith getteth yoong witches upon\nthe old.\n\n\u2666_Mal. malef. qu\u00e6. 1. par. 1._\u2666\n\nAnd note, that they affirme that this businesse is better accomplished\nwith seed thus gathered, than that which is shed in dremes, through\nsuperfluitie of humors: bicause that is gathered from the vertue of the\nseed generative. And if it be said that the seed will wax cold by the\nwaie, and so lose his naturall heate, and consequentlie the vertue: _M.\nMal. Dan\u00e6us_, and the rest doo answere, that the divell can so carrie\nit, as no heate shall go from it, &c.\n\n\u2666_Mal. malef. par. 1. qu\u00e6. 1._\n _Dan\u00e6us in dialog. de sortiariis._\u2666\n\nFurthermore, old witches are sworne to procure as manie yoong virgins\nfor _Incubus_ as they can, whereby in time they growe to be excellent\nbawds: but in this case the preest plaieth _Incubus_. For you shall\nfind, that confession to a preest, and namelie this word _Benedicite_,\ndriveth _Incubus_ awaie, when _Ave Maries_, crosses, and all other\ncharmes faile.\n\n\u2666_Ja. Sprenger in Mal. male._\u2666\n\n\n\n\n The third Chapter.\n\n _Of the divels visible & invisible dealing with witches in the waie\n of lecherie._\n\n\nBut as touching the divels visible or invisible execution of lecherie,\nit is written, that to such witches, as before have made a visible\nlegue with the preest, (the divell I should saie) there is no\nnecessitie that _Incubus_ should appeere invisible: marrie to the\nstanders by hee is for the most part invisible. For proofe hereof\n_James Sprenger_ and _Institor_ affirme, that Manie times witches are\nseene in the fields, and woods, prostituting themselves uncovered and\nnaked up to the navill, wagging and mooving their members in everie\npart, according to the disposition of one being about that act of\nconcupiscence, and yet nothing seene of the beholders upon hir; saving\nthat after such a convenient time as is required about such a peece\nof worke, a blacke vapor of the length and bignesse of a man, hath\nbeene seene as it were to depart from hir, and to ascend from that\nplace. Neverthelesse, manie times the husband seeth _Incubus_ making\nhim cuckhold, in the likenesse of a man, and sometimes striketh off\nhis head with his sword: but bicause the bodie is nothing but aire, it\ncloseth togither againe: so as, although the goodwife be some times\nhurt thereby; yet she maketh him beleeve he is mad or possessed, & that\nhe dooth he knoweth not what. For she hath more pleasure and delight\n(they say) with _Incubus_ that waie, than with anie mortall man:\nwhereby you may perceive that spirits are palpable.\n\n\u2666This was doone at Ravenspurge.\u2666\n\n\u2666_Mal. Malef._\u2666\n\n\n\n\n The fourth Chapter.\n\n _That the power of generation is both outwardlie and inwardlie\n impeached by witches, and of divers that had their genitals\n taken from them by witches, and by the same meanes againe\n restored._\n\n\nThey also affirme, that the vertue of generation is impeached by\nwitches, both inwardlie, and outwardlie: for intrinsecallie they\nrepresse the courage, and they stop the passage of the mans seed, so\nas it may not descend to the vessels of generation: also they hurt\nextrinsecallie, with images, hearbs, &c. And to proove this true, you\nshall heare certeine stories out of _M. Mal._ worthie to be noted.\n\nA yoong priest at _Mespurge_ in the diocesse of _Constance_ was\nbewitched, so as he had no power to occupie any other or mo women than\none; and to be delivered out of that thraldom, sought to flie into\nanother countrie, where he might use that preestlie occupation more\nfreelie. But all in vaine; for evermore he was brought as far backward\nby night, as he went forward in the daie before; sometimes by land,\nsometimes in the aire, as though he flew. And if this be not true, I am\nsure that _James Sprenger_ dooth lie.\n\n\u2666_Mal. Malef. cap. 6. qu\u00e6. 1 pa. 2._\u2666\n\nFor the further confirmation of our beleefe in _Incubus_, _M. Mal._\nciteth a storie of a notable matter executed at _Ravenspurge_, as true\nand as cleanlie as the rest. A yoong man lieng with a wench in that\ntowne (saith he) was faine to leave his instruments of venerie behind\nhim, by meanes of that prestigious art of witchcraft: so as in that\nplace nothing could be seene or felt but his plaine bodie. This yoong\nman was willed by another witch, to go to hir whom he suspected, and\nby faire or fowle meanes to require hir helpe: who soone after meeting\nwith hir, intreated hir faire, but that was in vaine; and therefore\nhe caught hir by the throte, and with a towell strangled hir, saieng:\nRestore me my toole, or thou shalt die for it: so as she being swolne\nand blacke in the face, and through his boisterous handling readie to\ndie, said; Let me go, and I will helpe thee. And whilest he was loosing\nthe towell, she put hir hand into his codpeece, and touched the place;\nsaieng; Now hast thou thy desire: and even at that instant he felt\nhimselfe restored.\n\nItem, a reverend father, for his life, holinesse, and knowledge\nnotorious, being a frier of the order and companie of _Spire_,\nreported, that a yoong man at shrift made lamentable moane unto him for\nthe like losse: but his gravitie suffered him not to beleeve lightlie\nany such reports, and therefore made the yoong man untrusse his\ncodpeece point, and sawe the complaint to be true and just. Whereupon\nhe advised or rather injoined the youth to go to the witch whome he\nsuspected, and with flattering words to intreat hir, to be so good\nunto him, as to restore him his instrument: which by that meanes he\nobteined, and soone after returned to shew himselfe thankfull; and\ntold the holie father of his good successe in that behalfe: but he so\nbeleeved him, as he would needs be _Oculatus testis_, and made him pull\ndowne his breeches, and so was satisfied of the troth and certeintie\nthereof.\n\n\u2666_Ja. Sprenger. in Mal. malef. par. 2. qu\u00e6. 1._\u2666\n\nAnother yoong man being in that verie taking, went to a witch for the\nrestitution thereof, who brought him to a tree, where she shewed him\na nest, and bad him clime up and take it. And being in the top of the\ntree, he tooke out a mightie great one, and shewed the same to hir,\nasking hir if he might not have the same. Naie (quoth she) that is our\nparish preests toole, but take anie other which thou wilt. And it is\nthere affirmed, that some have found 20. and some 30. of them in one\nnest, being there preserved with provender, as it were at the racke and\nmanger, with this note, wherein there is no contradiction (for all must\nbe true that is written against witches) that If a witch deprive one of\nhis privities, it is done onlie by prestigious meanes, so as the senses\nare but illuded. Marie by the divell it is reallie taken awaie, and in\nlike sort restored. These are no jestes, for they be written by them\nthat were and are judges upon the lives and deaths of those persons.\n\n\u2666_Mal. malef. cap. 7. par. 2. qu\u00e6st. 1._\u2666\n\n\u2666Note.\u2666\n\n\n\n\n The fift Chapter.\n\n _Of bishop Sylvanus his leacherie opened and covered againe,\n how maides having yellow haire are most combred with Incubus,\n how maried men are bewitched to use other mens wives, and to\n refuse their own._\n\n\nYou shall read in the legend, how in the night time _Incubus_ came\nto a ladies bed side, and made hot loove unto hir: whereat she being\noffended, cried out so lowd, that companie came and found him under\nhir bed in the likenesse of the holie bishop _Sylvanus_, which holie\nman was much defamed therebie, untill at the length this infamie was\npurged by the confession of a divell made at S. _Jeroms_ toombe. Oh\nexcellent peece of witchcraft or cousening wrought by _Sylvanus_! Item,\nS. _Christine_ would needes take unto hir another maides _Incubus_,\nand lie in hir roome: and the storie saith, that she was shrewdlie\naccloied. But she was a shrew indeed, that would needes change beds\nwith hir fellow, that was troubled everie night with _Incubus_, and\ndeale with him hir selfe. But here the inquisitors note maie not be\nforgotten, to wit: that Maides having yellow haire are most molested\nwith this spirit. Also it is written in the Legend, of S. _Barnard_,\nthat a pretie wench that had had the use of _Incubus_ his bodie by\nthe space of six or seven yeares in _Aquitania_ (being beelike wearie\nof him for that he waxed old) would needes go to S. _Barnard_ another\nwhile. But _Incubus_ told hir, that if she would so forsake him, being\nso long hir true loover, he would be revenged upon hir, &c. But befall\nwhat would, she went to S. _Barnard_, who tooke hir his staffe, and bad\nher laie it in the bed besides hir. And indeed the divell fearing the\nbedstaffe, or that S. _Barnard_ laie there himselfe, durst not approch\ninto hir chamber that night: what he did afterwards, I am uncerteine.\nMarrie you may find other circumstances hereof, and manie other like\nbawdie lies in the golden Legend. But here againe we maie not forget\nthe inquisitors note, to wit; that manie are so bewitched that they\ncannot use their owne wives: but anie other bodies they maie well\nenough away withall. Which witchcraft is practised among manie bad\nhusbands, for whom it were a good excuse to saie they were bewitched.\n\n\u2666_In vita Hieronym._\u2666\n\n\u2666Saincts as holie and chaste as horsses & mares.\u2666\n\n\u2666Maides having yellow haire.\u2666\n\n\u2666_Mal. Malef. par. 2. qu\u00e6. 2. cap. 2._\u2666\n\n\n\n\n The sixt Chapter.\n\n _How to procure the dissolving of bewitched love, also to\n enforce a man (how proper so ever he be) to love an old hag:\n and of a bawdie tricke of a priest in Gelderland._\n\n\nThe priests saie, that the best cure for a woman thus molested, next\nto confession, is excommunication. But to procure the dissolving of\nbewitched and constrained love, the partie bewitched must make a jakes\nof the lovers shooe. And to enforce a man, how proper so ever he be,\nto love an old hag, she giveth unto him to eate (among other meates)\nhir owne doong: and this waie one old witch made three abbats of one\nhouse successivelie to die for hir love as she hir selfe confessed,\nby the report of M. _Mal._ In _Gelderland_ a priest persuaded a sicke\nwoman that she was bewitched; and except he might sing a masse upon\nhir bellie, she could not be holpen. Whereunto she consented, and laie\nnaked on the altar whilest he sang masse, to the satisfieng of his\nlust; but not to the [*]release of hir greefe. Other cures I will\nspeake of in other places more civill. Howbeit, certeine miraculous\ncures, both full of bawderie and lies, must either have place here, or\nnone at all.\n\n\u2666Of a bawdie priest in Gelderland.\u2666\n\n\u2666[*] [? releafe.]\u2666\n\n\n\n\n The seventh Chapter.\n\n _Of divers saincts and holie persons, which were exceeding\n bawdie and lecherous, and by certeine miraculous meanes\n became chaste._\n\n\n_Cassianus_ writeth, that S. _Syren_ being of bodie verie lecherous,\nand of mind woonderfull religious, fasted and praied; to the end his\nbodie might be reduced miraculouslie to chastitie. At length came an\nangell unto him by night, and cut out of his flesh certeine kernels,\nwhich were the sparkes of concupiscence; so as afterwards he never\nhad anie more motions of the flesh. It is also reported, that the\nabbat _Equicius_ being naturallie as unchast as the other, fell to\nhis beads so devoutlie for recoverie of honestie, that there came an\nangell unto him in an apparition, that seemed to geld him; and after\nthat (forsooth) he was as chaste as though he had had never a stone in\nhis breech; and before that time being a ruler over monkes, he became\nafterwards a governour over nunnes. Even as it is said _Helias_ the\nholie monke gathered thirtie virgins into a monasterie, over whom he\nruled and reigned by the space of two yeares, and grew so proud and hot\nin the codpeece, that he was faine to forsake his holie house, and flie\nto a desert, where he fasted and praied two daies, saieng; Lord quench\nmy hot lecherous humors, or kill me. Whereupon in the night following,\nthere came unto him three angels, and demanded of him why he forsooke\nhis charge: but the holie man was ashamed to tell them. Howbeit they\nasked him further, saieng; Wilt thou returne to these damsels, if we\nfree thee from all concupiscence? Yea (quoth he) with all my heart.\nAnd when they had sworne him solemnelie so to doo, they tooke him\nup, & gelded him; and one of them holding his hands, and another his\nfeete, the third cut out his stones. But the storie saith it was not so\nended, but in a vision. Which I beleeve, because within five daies he\nreturned to his minions, who pitiouslie moorned for him all this while,\nand joyfullie embraced his sweete companie at his returne. The like\nstorie dooth _Nider_ write of _Thomas_, whome two angels cured of that\nlecherous disease; by putting about him a girdle, which they brought\ndowne with them from heaven.\n\n\u2666_In coll. patrum._\u2666\n\n\u2666_Gregor. lib. 1. dial. 2._\u2666\n\n\u2666_In vitis patrum. Heraclides in paradiso._\u2666\n\n\u2666_Nider in fornicario._\u2666\n\n\n\n\n The eight Chapter.\n\n _Certeine popish and magicall cures, for them that are bewitched in\n their privities._\n\n\nFor direct cure to such as are bewitched in the privie members, the\nfirst and speciall is confession: then follow in a row, holie water,\nand those ceremoniall trumperies, _Ave Maries_, and all maner of\ncrossings; which are all said to be wholesome, except the witchcraft be\nperpetuall, and in that case the wife maie have a divorse of course.\n\nItem, the eating of a haggister or pie helpeth one bewitched in that\nmember.\n\n\u2666_Aliter._\u2666\n\nItem, the smoke of the tooth of a dead man.\n\n\u2666_Aliter._\u2666\n\nItem, to annoint a mans bodie over with the gall of a crow.\n\n\u2666_Aliter._\u2666\n\nItem, to fill a quill with quicke silver, and laie the same under\nthe cushine, where such a one sitteth, or else to put it under the\nthreshold of the doore of the house or chamber where he dwelleth.\n\nItem, to spet into your owne bosome, if you be so bewitched, is verie\ngood.\n\n\u2666_Aliter._\u2666\n\nItem, to pisse through a wedding ring. If you would know who is hurt\nin his privities by witchcraft; and who otherwise is therein diseased,\n_Hostiensis_ answereth: but so, as I am ashamed to english it: and\ntherefore have here set downe his experiment in Latine; _Quando virga\nnullaten\u00f9s movetur, & nunquam potuit cognoscere; hoc est signum\nfrigiditatis: sed quando movetur & erigitur, perficere autem non\npotest, est signum maleficii._\n\n\u2666_Aliter._\u2666\n\nBut Sir _Th. Moore_ hath such a cure in this matter, as I am ashamed to\nwrite, either in Latine or English: for in filthie bawderie it passeth\nall the tales that ever I heard. But that is rather a medicine to\nprocure generation, than the cure of witchcraft, though it serve both\nturnes.\n\n\u2666S. Thomas Moores, medicinable receipt, &c.\u2666\n\nItem, when ones instrument of venerie is bewitched, certeine characters\nmust be written in virgine parchment, celebrated and holied by a popish\npriest; and thereon also must the 141. Psalme be written, and bound _Ad\nviri fascinati coxam_.\n\n\u2666_Aliter._\u2666\n\nItem, one _Katharine Loe_ (having a husband not so readilie disposed\nthat waie as she wished him to be) made a waxen image to the\nlikenes of hir husbands bewitched member, and offered it up at S.\n_Anthonies_ altar; so as, through the holinesse of the masse it might\nbe sanctified, to be more couragious, and of better disposition and\nabilitie, &c.\n\n\u2666_Aliter._\u2666\n\n\n\n\n The ninth Chapter.\n\n _A strange cure doone to one that was molested with Incubus._\n\n\nNow being wearied with the rehearsall of so manie lecheries most\nhorrible, and very filthie and fabulous actions and passions of\nwitches, together with the spirit _Incubus_, I will end with a true\nstorie taken out of _Jason Pratensis_, which though it be rude, yet is\nit not altogither so uncleane as the rest.\n\n\u2666_Jaso. Pratensis de cerebri morbo, ca. 16._\u2666\n\nThere came (saith he) of late a masse priest unto me, making pitious\nmoane, and saieng, that if I holpt him not, he should be undoone, and\nutterlie overthrowne; so great was his infirmitie: for (saith he) I\nwas woont to be faire and fat, and of an excellent complexion; and lo\nhow I looke, being now a verie ghost consisting of skinne and bone,\n&c. What is the matter (quoth _Jason_?) I will shew you sir, said\nthe priest. There commeth unto mee, almost everie night, a certeine\nwoman, unknowne unto me, and lieth so heavie upon my brest, that I\ncannot fetch my breath, neither have anie power to crie, neither doo\nmy hands serve me to shoove hir awaie, nor my feete to go from hir. I\nsmiled (quoth _Jason_) and told him that he was vexed with a disease\ncalled _Incubus_, or the mare; and the residue was phantasie and\nvaine imagination. Naie (said the priest) it cannot be so: for by our\nblessed ladie, I tell you nothing but that with waking I saw with mine\neies, and felt with mine hands. I see hir when she commeth upon me,\nand strive to repell hir; but I am so infeebled that I cannot: and\nfor remedie I have runne about from place to place, but no helpe that\nI could get. At length I went to an old frier that was counted an od\nfellow; and thought to have had help at his hands, but the divell a\nwhit had I of him; saving that for remedie he willed me to praie to\nGod; whome I am sure I wearied with my tedious praiers long before.\nThen went I unto an old woman (quoth the priest) who was said to be\na cunning witch: and she willed me, that the next morning, about the\ndawning of the daie, I should pisse, and immediatlie should cover the\npispot, or stop it with my right netherstocke, and before night the\nwitch should come to visit me. And although (quoth he) the respect of\nmine orders somewhat terrified me from the execution of hir advise;\nyet my necessities diverse waies, and speciallie my paines moved me\nto make triall of hir words. And by the masse (quoth the priest) hir\nprophesie fell out as sure as a club. For a witch came to my house, and\ncomplained of a greefe in hir bladder, and that she could not pisse.\nBut I could neither by faire nor fowle meanes obteine at hir hands,\nthat she would leave molesting me by night; but she keepeth hir old\ncustome, determining by these filthie meanes to dispatch me. I could\nhardlie (saith _Jason_) reclaime him from this mad humor; but by that\ntime he had beene with me three or foure times, he began to comfort\nhimselfe, and at last perceiving it, he acknowledged his disease, and\nrecovered the same.\n\n\u2666The priest is opinionative in the error of his phantasie.\u2666\n\n\u2666The priest recovered.\u2666\n\n\n\n\n The tenth Chapter.\n\n _A confutation of all the former follies touching Incubus,\n which by examples and proofes of like stuffe is shewed to be\n flat knaverie, wherein the carnall copulation with spirits is\n overthrowne._\n\n\nThus are lecheries covered with the cloke of _Incubus_ and witchcraft,\ncontrarie to nature and veritie: and with these fables is mainteined an\nopinion, that men have beene begotten without carnall copulation (as\n_Hyperius_ and others write that _Merlin_ was, An. 440.) speciallie to\nexcuse and mainteine the knaveries and lecheries of idle priests and\nbawdie monkes; and to cover the shame of their lovers and concubines.\n\n\u2666Merlin begotten of Incubus.\u2666\n\nAnd alas, when great learned men have beene so abused, with the\nimagination of _Incubus_ his carnall societie with women, misconstruing\nthe scriptures, to wit, the place in _Genesis_ 6. to the seducing of\nmanie others; it is the lesse woonder, that this error hath passed so\ngenerallie among the common people.\n\nBut to use few words herein, I hope you understand that they affirme\nand saie, that _Incubus_ is a spirit; and I trust you know that a\nspirit hath no flesh nor bones, &c: and that he neither dooth eate nor\ndrinke. In deede your grandams maides were woont to set a boll of milke\nbefore him and his cousine Robin good-fellow, for grinding of malt or\nmustard, and sweeping the house at midnight: and you have also heard\nthat he would chafe exceedingly, if the maid or good-wife of the house,\nhaving compassion of his nakednes, laid anie clothes for him, beesides\nhis messe of white bread and milke, which was his standing fee. For in\nthat case he saith; What have we here? Hemton hamten, here will I never\nmore tread nor stampen.\n\nBut to proceed in this confutation. Where there is no meate eaten,\nthere can be no seed which thereof is ingendred: although it be\ngranted, that Robin could both eate and drinke, as being a cousening\nidle frier, or some such roge, that wanted nothing either belonging to\nlecherie or knaverie, &c. Item, where the genitall members want, there\ncan be no lust of the flesh: neither dooth nature give anie desire of\ngeneration, where there is no propagation or succession required.\n\n\u2666_Quia humor spermaticus ex succo alimentari provenit._\u2666\n\nAnd as spirits cannot be greeved with hunger, so can they not be\ninflamed with lustes. And if men should live ever, what needed\nsuccession or heires? For that is but an ordinance of God, to supplie\nthe place, the number, the world, the time, and speciallie to\naccomplish his will. But the power of generation consisteth not onlie\nin members, but chieflie of vitall spirits, and of the hart: which\nspirits are never in such a bodie as _Incubus_ hath, being but a bodie\nassumed, as they themselves saie. And yet the most part of writers\nherein affirme, that it is a palpable and visible bodie; though all be\nphansies and fables that are written hereupon.\n\n\u2666_Ad facultatem generandi tam interna qu\u00e0m externa organa requiruntur._\u2666\n\n\n\n\n The eleventh Chapter.\n\n _That Incubus is a naturall disease, with remedies for the same,\n besides magicall cures herewithall expressed._\n\n\nBut in truth, this _Incubus_ is a bodilie disease (as hath beene said)\nalthough it extend unto the trouble of the mind: which of some is\ncalled The mare, oppressing manie in their sleepe so sore, as they\nare not able to call for helpe, or stir themselves under the burthen\nof that heavie humor, which is ingendred of a thicke vapor proceeding\nfrom the cruditie and rawnesse in the stomach: which ascending up into\nthe head oppresseth the braine, in so much as manie are much infeebled\ntherebie, as being nightlie haunted therewith. They are most troubled\nwith this disease, that being subject thereunto, lie right upward: so\nas, to turne and lie on the one side, is present remedie. Likewise, if\nanie heare the groning of the partie, speake unto him, so as he wake\nhim, he is presentlie releeved. Howbeit, there are magicall cures for\nit, as for example.\n\n\u2666What Incubus is, & who be most troubled therwith.\u2666\n\n _S. George, S. George, our ladies knight,\n He walkt by daie, so did he by night:\n Untill such time as he hir found,\n He hir beat and he hir bound,\n Untill hir troth she to him plight,\n She would not come to hir[*] that night._\n\n\u2666[*] [? him. MS.]\u2666\n\nWhereas S. _George_ our ladies knight, was named three times S.\n_George_.\n\nItem, hang a stone over the afflicted persons bed, which stone hath\nnaturallie such a hole in it, as wherein a string may be put through\nit, and so be hanged over the diseased or bewitched partie; be it man,\nwoman, or horsse.\n\nItem, you shall read in _M. Malefic._ that excommunication is verie\nnotable, and better than any charme for this purpose. There are also\nother verses and charmes for this disease devised, which is the common\ncloke for the ignorance of bad physicians. But _Leonard Fuchsius_\nin his first booke, and 31. chapter, dooth not onelie describe this\ndisease, and the causes of it; but also setteth downe verie learnedlie\nthe cure thereof, to the utter confusion of the witchmongers follie\nin this behalfe. _Hyperius_ being much bewitched and blinded in this\nmatter of witchcraft, hoovering about the interpretation of _Genesis\n6._ from whence the opinion of _Incubus_ and _Succubus_ is extorted,\n_Viderunt filii Dei filias hominum, qu\u00f2d elegantes essent, acceperunt\nsibi in uxores ex omnibus, quas elegerant, &c_: seemeth to mainteine\nupon heare-saie, that absurd opinion; and yet in the end is driven to\nconclude thus, to wit: Of the evill spirits _Incubus_ and _Succubus_\nthere can be no firme reason or proofe brought out of scriptures,\nusing these verie words; _H\u00e6c ut probabilia dicta sunto, quandoquidem\nscripturarum pr\u00e6sidio hac in causa destituimur_. As if he should saie,\nTake this as spoken probablie; to wit, by humane reason, bicause we are\ndestitute of scriptures to mainteine the goodnesse of the cause.\n\n\u2666_M. malefic. par. 2. qu\u00e6. 2. cap. 1. col, 2._\u2666\n\n\u2666_Leon. Fuchsius de curandi ratione._\u2666\n\n_Tertullian_ and _Sulpicius Severus_ doo interpret _Filios Dei_ in that\nplace to be angels, or evill spirits, and to have beene enamored with\nthe beautie of those wenches; and finallie, begat giants by them.\nWhich is throughlie confuted by _Chrysostome_, _Hom._ 22. in _Gen_: but\nspeciallie by the circumstance of the text.\n\n\u2666_Tertull. in libro de habitu muliebri._\u2666\n\n\u2666_Sulp. Sever. in epitome hist. sacr._\u2666\n\n\n\n\n The twelfe Chapter.\n\n _The censure of G. Chaucer, upon the knaverie of Incubus._\n\n\nNow will I (after all this long discourse of abhominable cloked\nknaveries) here conclude with certeine of _G. Chaucers_ verses, who\nas he smelt out the absurdities of poperie, so found he the priests\nknaverie in this matter of _Incubus_, and (as the time would suffer\nhim) he derided their follie and falshood in this wise:\n\n [*]_For now the great charitie and praiers\n Of limitors and other holie friers,\n That searchen everie land and everie streame\n As thicke as motes in the sunne beame,\n Blissing halles, kitchens, chambers & bowers,\n Cities, borroghes, castels and hie towers,\n Thropes, barnes, shepens, and dairies,\n This maketh that there beene now no fairies;_\n\n _For there as woont to walken was an elfe,\n There walketh now the limitor himselfe,\n In undermeales, and in mornings,\n And saith his mattens and his holie things\n As he goeth in his limitatiowne,\n Women may go safelie up and downe,\n In everie bush, and under everie tree,\n There nis none other [\u2020]Incubus but hee, &c._\n\n\u2666_Geffr. Chau._ in the beginning of the wife of Baths tale.\u2666\n\n\u2666[*] [_Ital._]\u2666\n\n\u2666[\u2020] [Text J.]\u2666\n\n\n\n\n \u00b6 _The fift Booke._\n\n\n\n\n The first Chapter.\n\n _Of transformations, ridiculous examples brought by the adversaries\n for the confirmation of their foolish doctrine._\n\n\nNow that I may with the verie absurdities, conteined in their owne\nauthors, and even in their principall doctors and last writers,\nconfound them that mainteine the transubstantiations of witches; I will\nshew you certeine proper stuffe, which _Bodin_ (their cheefe champion\nof this age) hath gathered out of _M. Mal._ and others, whereby he\nlaboureth to establish this impossible, incredible, and supernaturall,\nor rather unnaturall doctrine of transubstantiation.\n\n\u2666_J. Bod. lib. 2. de d\u00e6mon. cap, 6._\u2666\n\nFirst, as touching the divell (_Bodin_ saith) that he dooth most\nproperlie and commonlie transforme himselfe into a gote, confirming\nthat opinion by the 33. and 34. of _Esaie_: where there is no one\ntitle[*] sounding to anie such purpose. Howbeit, he sometimes alloweth\nthe divell the shape of a blacke Moore, and as he saith he used to\nappeare to _Mawd Cruse_, _Kate Darey_, and _Jone Harviller_. But I\nmervell, whether the divell createth himselfe, when he appeareth in\nthe likenesse of a man; or whether God createth him, when the divell\nwisheth it. As for witches, he saith they speciallie transubstantiate\nthemselves into wolves, and them whom they bewitch into asses: though\nelse-where he differ somewhat herein from himselfe. But though he\naffirme, that it may be naturallie brought to passe, that a girle shall\nbecome a boie; and that anie female maybe turned into the male: yet he\nsaith the same hath no affinitie with _Lycanthropia_; wherein he saith\nalso, that men are wholie transformed, and citeth infinite examples\nhereof.\n\n\u2666J. Bodin abuseth scripture to proove a lie.\u2666\n\n\u2666[*] [= tittle.]\u2666\n\n\u2666_Pudendis tunc prim\u00f9m erumpentibus._\u2666\n\nFirst, that one _Garner_ in the shape of a woolfe killed a girle of\nthe age of twelve yeares, and did eat up hir armes and legges, and\ncarried the rest home to his wife. Item, that _Peter Burget_, and\n_Michael Werdon_, having turned themselves with an ointment into\nwoolves, killed, and finallie did eate up an infinite number of people.\nWhich lie _Wierus_ dooth sufficientlie confute. But untill you see\nand read that, consider whether _Peter_ could eate rawe flesh without\nsurfetting, speciallie flesh of his owne kind. Item, that there was\nan arrowe shot into a woolves thigh, who afterwards being turned into\nhis former shape of a man, was found in his bed, with the arrowe in\nhis thigh, which the archer that shot it knew verie well. Item, that\nanother being _Lycanthropus_ in the forme of a woolfe, had his woolves\nfeet cut off, and in a moment he became a man without hands or feete.\n\n\u2666_Jo. Wier. lib. 6. de mag ca. 12._\u2666\n\nHe accuseth also one of the mightiest princes in christendome, even of\nlate daies, to be one of those kind of witches (so as he could, when\nhe list, turne himselfe to a woolfe) affirming that he was espied and\noftentimes seene to performe that villanie; bicause he would be counted\nthe king of all witches. He saith that this transubstantiation is most\ncommon in _Greece_, and through out all _Asia_, as merchant strangers\nhave reported to him. For _Anno Domini._ 1542, when _Sultan Solimon_\nreigned, there was such force and multitude of these kind of woolves in\n_Constantinople_, that the emperour drave togither in one flocke 150.\nof them, which departed out of the citie in the presence of all the\npeople.\n\n\u2666_J. Bodinus mendaciorum [*]heluo._\u2666\n\n\u2666[*] [Text _hel\u00fco_.]\u2666\n\nTo persuade us the more throughlie heerein, he saith, that in\n_Livonia_, yearelie (about the end of December) a certeine knave or\ndivell warneth all the witches in the countrie to come to a certeine\nplace: if they faile, the divell commeth and whippeth them with an\niron rod; so as the print of his lashes remaine upon their bodies for\never. The capteine witch leadeth the waie through a great poole of\nwater: manie millians of witches swim after. They are no sooner passed\nthrough that water, but they are all transformed into woolves, and flie\nupon and devoure both men, women, cattell, &c. After twelve daies they\nreturne through the same water, and so receive humane shape againe.\n\n\u2666A warme season to swim in.\u2666\n\n\u2666I mervell that they forsake not the divell, who punisheth them so\nsore: ywis they get not so much at his hands.\u2666\n\nItem, that there was one _Bajanus_ a _Jew_, being the sonne of\n_Simeon_, which could, when he list, turne himselfe into a woolfe; and\nby that meanes could escape the force and danger of a whole armie of\nmen. Which thing (saith _Bodin_) is woonderfull: but yet (saith he) it\nis much more marvelous, that men will not beleeve it. For manie poets\naffirme it; yea, and if you looke well into the matter (saith he) you\nshall find it easie to doo. Item, he saith, that as naturall woolves\npersecute beasts; so doo these magicall woolves devoure men, women,\nand children. And yet God saith to the people (I trowe) and not to the\ncattell of Israell; If you observe not my commandements, I will send\namong you the beasts of the feeld, which shall devoure both you and\nyour cattell. Item, I will send the teeth of beasts upon you. Where is\n_Bodins_ distinction now become? He never saith, I will send witches in\nthe likenes of wolves, &c: to devoure you or your cattell. Nevertheles,\n_Bodin_ saith it is a cleare case: for the matter was disputed upon\nbefore pope _Leo_ the seventh, and by him all these matters were\njudged possible: and at that time (saith he) were the transformations\nof _Lucian_ and _Apuleius_ made canonicall.\n\n\u2666Leviti. 16. [26, 22]\u2666\n\n\u2666Deut. 32. [v. 24]\u2666\n\nFurthermore he saith, that through this art they are so cunning that\nno man can apprehend them, but when they are a sleepe. Item, he nameth\nanother witch, that (as _M. Mal._ saith) could not be caught, bicause\nhe would transforme himselfe into a mouse, and runne into everie little\nhole, till at length he was killed comming out of the hole of a jamme\nin a windowe: which indeed is as possible, as a camell to go through a\nneedels eie. Item, he saith, that diverse witches at _Vernon_ turned\nthemselves into cats, and both committed and received much hurt. But\nat _Argentine_ there was a wonderfull matter done, by three witches of\ngreat wealth, who transforming themselves into three cats, assalted a\nfaggot-maker: who having hurt them all with a faggot sticke, was like\nto have beene put to death. But he was miraculouslie delivered, and\nthey worthilie punished; as the storie saith, from whence _Bodin_ had\nit.\n\n\u2666Stasus a witch could not be apprehended, and why?\u2666\n\n\u2666_J. Bodin. Mal. malef._\u2666\n\n\u2666_John. Bodin. Mal. malef. Barth. Spin. &c._\u2666\n\n\u2666_Mal. malef. part. 3._\u2666\n\nAfter a great manie other such beastlie fables, he inveieth against\nsuch physicians, as saie that _Lycanthropia_ is a disease, and not a\ntransformation. Item, he mainteineth, as sacred and true, all _Homers_\nfables of _Circes_ and _Ulyffes_ his companions: inveieng against\n_Chrysostome_, who rightlie interpreteth [*]_Ho_mers meaning to be,\nthat _Ulyffes_ his people were by the harlot _Circes_ made in their\nbrutish maners to resemble swine.\n\n\u2666An error about Lycanthropia.\u2666\n\n\u2666[*] [Sic.]\u2666\n\nBut least some poets fables might be thought lies (whereby the\nwitchmongers arguments should quaile) he mainteineth for true the\nmost part of _Ovids Metamorph\u00f4sis_, and the greatest absurdities and\nimpossibilities in all that booke: marie he thinketh some one tale\ntherein may be fained. Finallie, he confirmeth all these toies by the\nstorie of _Nabuchadnez-zar_. And bicause (saith he) _Nabuchadnez-zar_\ncontinued seven yeres in the shape of a beast, therefore may witches\nremaine so long in the forme of a beast; having in all the meane\ntime, the shape, haire, voice, strength, agilitie, swiftnes, food and\nexcrements of beasts, and yet reserve the minds and soules of women\nor men. Howbeit, _S. Augustine_ (whether to confute or confirme that\nopinion judge you) saith; _Non est credendum, humanum corpus d\u00e6monum\narte vel potestate in bestialia lineamenta converti posse_: We may\nnot beleeve that a mans bodie may be altered into the lineaments of a\nbeast by the divels art or power. Item, _Bodin_ saith, that the reason\nwhie witches are most commonlie turned into woolves, is; bicause they\nusuallie eate children, as woolves eate cattell. Item, that the cause\nwhie other are truelie turned into asses, is; for that such have beene\ndesirous to understand the secrets of witches. Whie witches are turned\ninto cats, he alledgeth no reason, and therefore (to helpe him foorth\nwith that paraphrase) I saie, that witches are curst queanes, and\nmanie times scratch one another, or their neighbours by the faces; and\ntherefore perchance are turned into cats. But I have put twentie of\nthese witchmongers to silence with this one question; to wit, Whether a\nwitch that can turne a woman into a cat, &c: can also turne a cat into\na woman?\n\n\u2666_August. lib. 8 de civit. Dei. cap. 18._\n _Idem. lib. de spiritu & anima, cap. 26._\u2666\n\n\u2666_Ironia._\u2666\n\n\n\n\n The second Chapter.\n\n _Absurd reasons brought by Bodin, and such others, for confirmation\n of transformations._\n\n\nThese examples and reasons might put us in doubt, that everie asse,\nwoolfe, or cat that we see, were a man, a woman, or a child. I marvell\nthat no man useth this distinction in the definition of a man. But to\nwhat end should one dispute against these creations, and recreations;\nwhen _Bodin_ washeth away all our arguments with one word, confessing\nthat none can create any thing but God; acknowledging also the force\nof the canons, and imbracing the opinions of such divines, as write\nagainst him in this behalfe? Yea he dooth now (contrarie to himselfe\nelsewhere) affirme, that the divell cannot alter his forme. And lo,\nthis is his distinction, _Non essentialis forma (id est ratio) sed\nfigura sol\u00f9m permutatur_: The essentiall forme (to wit, reason) is not\nchanged, but the shape or figure. And thereby he prooveth it easie\nenough to create men or beasts with life, so as they remaine without\nreason. Howbeit, I thinke it is an easier matter, to turne _Bodins_\nreason into the reason of an asse, than his bodie into the shape of\na sheepe: which he saith is an easie matter; bicause _Lots_ wife\nwas turned into a stone by the divell. Whereby he sheweth his grosse\nignorance. As though God that commanded _Lot_ upon paine of death\nnot to looke backe, who also destroied the citie of _Sodome_ at that\ninstant, had not also turned hir into a salt stone. And as though all\nthis while God had beene the divels drudge, to go about this businesse\nall the night before, and when a miracle should be wrought, the divell\nmust be faine to doo it himselfe.\n\n\u2666_J. Bod. lib. 2. de mag. d\u00e6mon. cap. 6._\u2666\n\n\u2666Gen. 19, 24. & 26. & 27.\u2666\n\nItem, he affirmeth, that these kind of transfigurations are more common\nwith them in the west parts of the world, than with us here in the\neast. Howbeit, this note is given withall; that that is ment of the\nsecond persons, and not of the first: to wit, of the bewitched, and\nnot of the witches. For they can transforme themselves in everie part\nof the world, whether it be east, west, north, or south. Marrie he\nsaith, that spirits and divels vex men most in the north countries,\nas _Norway, Finland, &c_: and in the westerne ilands, as in the west\n_India_: but among the heathen speciallie, and wheresoever Christ is\nnot preached. And that is true, though not in so foolish, grosse,\nand corporall a sense as _Bodin_ taketh it. One notable instance of\na witches cunning in this behalfe touched by _Bodin_ in the chapter\naforesaid, I thought good in this place to repeat: he taketh it out\nof _M. Mal._ which tale was delivered to _Sprenger_ by a knight of\nthe Rhods, being of the order of S. _Jones_ at _Jerusalem_; and it\nfolloweth thus.\n\n\u2666_J. Bod. lib. de d\u00e6mon. 2. cap. 20._\n _M. Mal. pa. 1. qu\u00e6. 9._\u2666\n\n\u2666_John. Bodin. lib. de d\u00e6mon. 2. cap. 1._\u2666\n\n\u2666_Mal. malefic. par. 2. qu\u00e6. 2. cap. 4._\u2666\n\n\n\n\n The third Chapter.\n\n _Of a man turned into an asse, and returned againe into a man\n by one of Bodins witches: S. Augustines opinion thereof._\n\n\nIt happened in the city of _Salamin_, in the kingdome of _Cyprus_\n(wherein is a good haven) that a ship loaden with merchandize staied\nthere for a short space. In the meane time many of the souldiers and\nmariners went to shoare, to provide fresh victuals. Among which number,\na certaine English man, being a sturdie yoong fellowe, went to a womans\nhouse, a little waie out of the citie, and not farre from the sea\nside, to see whether she had anie egs to sell. Who perceiving him to\nbe a lustie yoong fellowe, a stranger, and farre from his countrie (so\nas upon the losse of him there would be the lesse misse or inquirie)\nshe considered with hir selfe how to destroie him; and willed him to\nstaie there awhile, whilest she went to fetch a few egs for him. But\nshe tarried long, so as the yoong man called unto hir, desiring hir to\nmake hast: for he told hir that the tide would be spent, and by that\nmeanes his ship would be gone, and leave him behind. Howbeit, after\nsome detracting of time, she brought him a few egs, willing him to\nreturne to hir, if his ship were gone when he came. The young fellowe\nreturned towards his ship: but before he went aboord, hee would needs\neate an eg or twaine to satisfie his hunger, and within short space he\nbecame dumb and out of his wits (as he afterwards said.) When he would\nhave entred into the ship, the mariners beat him backe with a cudgell,\nsaieng; What a murren lacks the asse? Whither the divell will this\nasse? The asse or yoong man (I cannot tell by which name I should terme\nhim) being many times repelled, and understanding their words that\ncalled him asse, considering that he could speake never a word, and yet\ncould understand everie bodie; he thought that he was bewitched by the\nwoman, at whose house he was. And therefore, when by no meanes he could\nget into the boate, but was driven to tarrie and see hir departure;\nbeing also beaten from place to place, as an asse: he remembred the\nwitches words, and the words of his owne fellowes that called him asse,\nand returned to the witches house, in whose service hee remained by the\nspace of three yeares, dooing nothing with his hands all that while,\nbut carried such burthens as she laied on his backe; having onelie this\ncomfort, that although he were reputed an asse among strangers and\nbeasts, yet that both this witch, and all other witches knew him to be\na man.\n\n\u2666What the divel shuld the witch meane to make chois of the English man?\u2666\n\n\u2666A strange metamorph\u00f4sis, of bodie, but not of mind.\u2666\n\nAfter three yeares were passed over, in a morning betimes he went to\ntowne before his dame; who upon some occasion (of like to make water)\nstaied a little behind. In the meane time being neere to a church,\nhe heard a little saccaring bell ring to the elevation of a morrowe\nmasse, and not daring to go into the church, least he should have beene\nbeaten and driven out with cudgels, in great devotion he fell downe in\nthe churchyard, upon the knees of his hinder legs, and did lift his\nforefeet over his head, as the preest doth hold the sacrament at the\nelevation. Which prodigious sight when certeine merchants of _Genua_\nespied, and with woonder beheld; anon commeth the witch with a cudgell\nin hir hand, beating foorth the asse. And bicause (as it hath beene\nsaid) such kinds of witchcrafts are verie usuall in those parts; the\nmerchants aforesaid made such meanes, as both the asse and the witch\nwere attached by the judge. And she being examined and set upon the\nracke, confessed the whole matter, and promised, that if she might\nhave libertie to go home, she would restore him to his old shape:\nand being dismissed, she did accordinglie. So as notwithstanding they\napprehended hir againe, and burned hir: and the yoong man returned into\nhis countrie with a joifull and merrie hart.\n\n\u2666Note the devotion of the asse.\u2666\n\nUpon the advantage of this storie _M. Mal. Bodin_, and the residue\nof the witchmongers triumph; and speciallie bicause S. _Augustine_\nsubscribeth thereunto; or at the least to the verie like. Which I\nmust confesse I find too common in his books, insomuch as I judge\nthem rather to be foisted in by some fond papist or witchmonger,\nthan so learned a mans dooings. The best is, that he himselfe is no\neiewitnesse to any of those his tales; but speaketh onelie by report;\nwherein he uttereth these words: to wit, that It were a point of great\nincivilitie, &c: to discredit so manie and so certeine reports. And in\nthat respect he justifieth the corporall transfigurations of _Ulysses_\nhis mates, throgh the witchcraft of _Circes_: and that foolish fable\nof _Pr\u00e6stantius_ his father, who (he saith) did eate provender and\nhaie among other horsses, being himselfe turned into an horsse. Yea\nhe verifieth the starkest lie that ever was invented, of the two\nalewives that used to transforme all their ghests into horsses, and\nto sell them awaie at markets and faires. And therefore I saie with\n_Cardanus_, that how much _Augustin_ saith he hath seen with his eies,\nso much I am content to beleeve. Howbeit S. _Augustin_ concludeth\nagainst _Bodin_. For he affirmeth these transubstantiations to be but\nfantasticall, and that they are not according to the veritie, but\naccording to the appearance. And yet I cannot allow of such appearances\nmade by witches, or yet by divels: for I find no such power given by\nGod to any creature. And I would wit of S. _Augustine_, where they\nbecame, whom _Bodins_ transformed woolves devoured. But\n\n\u2666_August lib. 18. de civi. Dei. cap. 17 & 18._\u2666\n\n\u2666At the alps in Arcadia.\u2666\n\n\u2666_Card. de Var. rerum. lib. 15 cap. 80._\u2666\n\n\u2666_August. Lib. 18. de civit. Dei._\u2666\n\n \u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014_\u00f4 qu\u00e0m\n Credula mens hominis, & erect\u00e6 fabulis aures!_\n\n [*]_Good Lord! how light of credit is\n the waveriug mind of man!\n How unto tales and lies his eares\n attentive all they can?_\n\n\u2666[*] [Rom.]\u2666\n\n\u2666_Englished by Abraham Fleming._\u2666\n\nGenerall councels, and the popes canons, which _Bodin_ so regardeth,\ndoo condemne and pronounce his opinions in this behalfe to be absurd;\nand the residue of the witchmongers, with himselfe in the number, to\nbe woorsse than infidels. And these are the verie words of the canons,\nwhich else-where I have more largelie repeated; Whosoever beleeveth,\nthat anie creature can be made or changed into better or woorsse, or\ntransformed into anie other shape, or into anie other similitude, by\nanie other than by God himselfe the creator of all things, without all\ndoubt is an infidell, and woorsse than a pagan. And therewithall this\nreason is rendered, to wit: bicause they attribute that to a creature,\nwhich onelie belongeth to God the creator of all things.\n\n\u2666_Canon. 26. qu\u00e6. 5. episcopi ex con. acquir. &c._\u2666\n\n\n\n\n The fourth Chapter.\n\n _A summarie of the former fable, with a refutation thereof,\n after due examination of the same._\n\n\nConcerning the veritie or probabilitie of this enterlude, betwixt\n_Bodin_, _M. Mal._ the witch, the asse, the masse, the merchants, the\ninquisitors, the tormentors, &c: First I woonder at the miracle of\ntransubstantiation: Secondlie at the impudencie of _Bodin_ and _James\nSprenger_, for affirming so grosse a lie, devised beelike by the knight\nof the _Rhodes_, to make a foole of _Sprenger_, and an asse of _Bodin_:\nThirdlie, that the asse had no more wit than to kneele downe and hold\nup his forefeete to a peece of starch or flowre, which neither would,\nnor could, nor did helpe him: Fourthlie, that the masse could not\nreforme that which the witch transformed: Fiftlie, that the merchants,\nthe inquisitors, and the tormentors, could not either severallie or\njointlie doo it, but referre the matter to the witches courtesie and\ngood pleasure.\n\nBut where was the yoong mans owne shape all these three yeares, wherein\nhe was made an asse? It is a certeine and a generall rule, that two\nsubstantiall formes cannot be in one subject _Simul & semel_, both\nat once: which is confessed by themselves. The forme of the beast\noccupied some place in the aire, and so I thinke should the forme of\na man doo also. For to bring the bodie of a man, without feeling, into\nsuch a thin airie nature, as that it can neither be seene nor felt,\nit may well be unlikelie, but it is verie impossible: for the aire is\ninconstant, and continueth not in one place. So as this airie creature\nwould soone be carried into another region: as else-where I have\nlargelie prooved. But indeed our bodies are visible, sensitive, and\npassive, and are indued with manie other excellent properties, which\nall the divels in hell are not able to alter: neither can one haire of\nour head perish, or fall awaie, or be transformed, without the speciall\nprovidence of God almightie.\n\n\u2666His shape was in the woods: where else should it be?\u2666\n\n\u2666_Mal. malef. par. 1. qu\u00e6. 2._\u2666\n\n\u2666In my discourse of spirits and divels, being the 17 booke of this\nvolume.\u2666\n\nBut to proceed unto the probabilitie of this storie. What lucke was it,\nthat this yoong fellow of _England_, landing so latelie in those parts,\nand that old woman of _Cyprus_, being both of so base a condition,\nshould both understand one anothers communication; _England_ and\n_Cyprus_ being so manie hundred miles distant, and their languages so\nfarre differing? I am sure in these daies, wherein trafficke is more\nused, and learning in more price; few yong or old mariners in this\nrealme can either speake or understand the language spoken at _Salamin_\nin _Cyprus_, which is a kind of _Greeke_; and as few old women there\ncan speake our language. But _Bodin_ will saie; You heare, that at\nthe inquisitors commandement, and through the tormentors correction,\nshe promised to restore him to his owne shape: and so she did, as\nbeing thereunto compelled. I answer, that as the whole storie is an\nimpious fable; so this assertion is false, and disagreeable to their\nowne doctrine, which mainteineth, that the witch dooth nothing but by\nthe permission and leave of God. For if she could doo or undoo such a\nthing at hir owne pleasure, or at the commandement of the inquisitors,\nor for feare of the tormentors, or for love of the partie, or for\nremorse of conscience: then is it not either by the extraordinarie\nleave, nor yet by the like direction of God; except you will make him\na confederate with old witches. I for my part woonder most, how they\ncan turne and tosse a mans bodie so, and make it smaller and greater,\nto wit, like a mowse, or like an asse, &c: and the man all this while\nto feele no paine. And I am not alone in this maze: for _Dan\u00e6us_ a\nspecial mainteiner of their follies saith, that although _Augustine_\nand _Apuleius_ doo write verie crediblie of these matters; yet will he\nnever beleeve, that witches can change men into other formes; as asses,\napes, woolves, beares, mice, &c.\n\n\u2666_Dan. in dialog. cap. 3._\u2666\n\n\u2666_August. lib. de civit. Dei. cap. 17. 18._\u2666\n\n\n\n\n The fift Chapter.\n\n _That the bodie of a man cannot be turned into the bodie of a\n beast by a witch, is prooved by strong reasons, scriptures,\n and authorities._\n\n\nBut was this man an asse all this while? Or was this asse a\nman? _Bodin_ saith (his reason onelie reserved) he was trulie\ntransubstantiated into an asse; so as there must be no part of a man,\nbut reason remaining in this asse. And yet _Hermes Trismegistus_\nthinketh he hath good authoritie and reason to saie; _Aliud corpus\nqu\u00e0m humanum non capere animam humanam; nec fas esse in corpus anim\u00e6\nratione carentis animam rationalem corruere_; that is; An humane\nsoule cannot receive anie other than an humane bodie, nor yet canne\nlight into a bodie that wanteth reason of mind. But S. _James_ saith;\nthe bodie without the spirit is dead. And surelie, when the soule is\ndeparted from the bodie, the life of man is dissolved: and therefore\n_Paule_ wished to be dissolved, when he would have beene with Christ.\nThe bodie of man is subject to divers kinds of agues, sicknesses, and\ninfirmities, whereunto an asses bodie is not inclined: and mans bodie\nmust be fed with bread, &c: and not with hay. _Bodins_ asseheaded man\nmust either eate haie, or nothing: as appeareth in the storie. Mans\nbodie also is subject unto death, and hath his daies numbred. If this\nfellowe had died in the meane time, as his houre might have beene\ncome, for anie thing the divels, the witch, or _Bodin_ knew; I mervell\nthen what would have become of this asse, or how the witch could have\nrestored him to shape, or whether he should have risen at the daie of\njudgement in an asses bodie and shape. For _Paule_ saith, that that\nverie bodie which is sowne and buried a naturall bodie, is raised a\nspirituall bodie. The life of Jesus is made manifest in our mortall\nflesh, and not in the flesh of an asse.\n\n\u2666_Hermes Trismeg in suo Periandro._\u2666\n\n\u2666Jam. 2, 26.\u2666\n\n\u2666Phili. 1, 23.\u2666\n\n\u26661. Cor. 15. 44.\u2666\n\nGod hath endued everie man and everie thing with his proper nature,\nsubstance, forme, qualities, and gifts, and directeth their waies. As\nfor the waies of an asse, he taketh no such care: howbeit, they have\nalso their properties and substance severall to themselves. For there\nis one flesh (saith _Paule_) of men, another flesh of beasts, another\nof fishes, another of birds. And therefore it is absolutelie against\nthe ordinance of God (who hath made me a man) that I should flie like a\nbird, or swim like a fish, or creepe like a worme, or become an asse in\nshape: insomuch as if God would give me leave, I cannot doo it; for it\nwere contrarie to his owne order and decree, and to the constitution of\nanie bodie which he hath made. Yea the spirits themselves have their\nlawes and limits prescribed, beyond the which they cannot passe one\nhaires breadth; otherwise God should be contrarie to himselfe: which is\nfarre from him. Neither is Gods omnipotencie hereby qualified, but the\ndivels impotencie manifested, who hath none other power, but that which\nGod from the beginning hath appointed unto him, consonant to his nature\nand substance. He may well be restreined from his power and will, but\nbeyond the same he cannot passe, as being Gods minister, no further but\nin that which he hath from the beginning enabled him to doo: which is,\nthat he being a spirit, may with Gods leave and ordinance viciat and\ncorrupt the spirit and will of man: wherein he is verie diligent.\n\n\u26661. Cor. 15, 39.\u2666\n\n\u2666Psal. 119.\u2666\n\nWhat a beastlie assertion is it, that a man, whom GOD hath made\naccording to his owne similitude and likenes, should be by a witch\nturned into a beast? What an impietie is it to affirme, that an asses\nbodie is the temple of the Holy-ghost? Or an asse to be the child of\nGod, and God to be his father; as it is said of man? Which _Paule_ to\nthe _Corinthians_ so divinelie confuteth, who saith, that Our bodies\nare the members of Christ. In the which we are to glorifie God: for\nthe bodie is for the Lord, and the Lord is for the bodie. Surelie he\nmeaneth not for an asses bodie, as by this time I hope appeareth: in\nsuch wise as _Bodin_ may go hide him for shame; especiallie when\nhe shall understand, that even into these our bodies, which God hath\nframed after his owne likenesse, he hath also brethed that spirit,\nwhich _Bodin_ saith is now remaining within an asses bodie, which God\nhath so subjected in such servilitie under the foote of man; Of whom\nGod is so mindfull, that he hath made him little lower than angels, yea\nthan himselfe, and crowned him with glorie and worship, and made him to\nhave dominion over the workes of his hands, as having put all things\nunder his feete, all sheepe and oxen, yea woolves, asses, and all other\nbeasts of the field, the foules of the aire, the fishes of the sea,\n&c. _Bodins_ poet, _Ovid_, whose _Metamorph\u00f4sis_ make so much for him,\nsaith to the overthrow of this phantasticall imagination:\n\n _Os homini sublime dedit, c\u0153l\u00famque videre\n Jussit, & erectos ad sydera tollere vultus._\n\n The effect of which verses is this;\n\n [*]_The Lord did set mans face so hie,\n That he the heavens might behold,\n And looke up to the starrie skie,\n To see his woonders manifold._\n\n\u26661. Cor. 6, 19 verse. 15, &c verse. 2. verse. 13.\n\n\u2666Psalm. 8. verses 5, 6, 7, 8.\u2666\n\n\u2666[*] [Rom.]\u2666\n\nNow, if a witch or a divell can so alter the shape of a man, as\ncontrarilie to make him looke downe to hell, like a beast; Gods works\nshould not onelie be defaced and disgraced, but his ordinance should be\nwoonderfullie altered, and thereby confounded.\n\n\n\n\n The sixt Chapter.\n\n _The witchmongers objections, concerning Nabuchadnez-zar\n answered, and their errour concerning Lycanthropia confuted._\n\n\n_Malleus Maleficarum_, _Bodin_, and manie other of them that mainteine\nwitchcraft, triumph upon the storie of _Nabuchadnez-zar_; as though\n_Circes_ had transformed him with hir sorceries into an oxe, as she did\nothers into swine, &c. I answer, that he was neither in bodie nor shape\ntransformed at all, according to their grosse imagination; as appeareth\nboth by the plaine words of the text, and also by the opinions of the\nbest interpretors thereof: but that he was, for his beastlie government\nand conditions, throwne out of his kingdome and banished for a time,\nand driven to hide himselfe in the wildernesse, there in exile to lead\nhis life in beastlie sort, among beasts of the field, and fowles of\nthe aire (for by the waie I tell you it appeareth by the text, that he\nwas rather turned into the shape of a fowle than of a beast) untill\nhe rejecting his beastlie conditions, was upon his repentance and\namendment called home, and restored unto his kingdome. Howbeit, this\n(by their confession) was neither divels nor witches dooing; but a\nmiracle wrought by God, whom alone I acknowledge to be able to bring\nto passe such workes at his pleasure. Wherein I would know what our\nwitchmongers have gained.\n\n\u2666Their groundworke is as sure as to hold a quick eele by the taile.\u2666\n\n\u2666Dan. 4.\u2666\n\nI am not ignorant that some write, that after the death of\n_Nabuchadnez-zar_, his sonne [*]_Eilumorodath_ gave his bodie to the\nravens to be devoured, least afterwards his father should arise from\ndeath, who of a beast became a man againe. But this tale is meeter\nto have place in the _Cabalisticall_ art, to wit: among unwritten\nverities than here. To conclude, I saie that the transformations,\nwhich these witchmongers doo so rave and rage upon, is (as all the\nlearned sort of physicians affirme) a disease proceeding partlie from\nmelancholie, wherebie manie suppose themselves to be woolves, or such\nravening beasts. For _Lycanthropia_ is of the ancient physicians called\n_Lupina melancholia_, or _Lupina insania_. _J. Wierus_ declareth verie\nlearnedlie, the cause, the circumstance, and the cure of this disease.\nI have written the more herein; bicause hereby great princes and\npotentates, as well as poore women and innocents, have beene defamed\nand accounted among the number of witches.\n\n\u2666_Cor. Agrip. de vanit. scient. cap. 44._\u2666\n\n\u2666[*] [tr. of _Euil_]\u2666\n\n\u2666_Paul. Aeginet. li. 3. c. 16._\n _Aetius. lib. 6. cap. 11._\n _J. Wier. de pr\u00e6st. d\u00e6m. lib. 4. cap. 23._\u2666\n\n\n\n\n The seventh Chapter.\n\n _A speciall objection answered concerning transportations, with the\n consent of diverse writers thereupon._\n\n\nFor the maintenance of witches transportations, they object the words\nof the Gospell, where the divell is said to take up Christ, and to\nset him on a pinnacle of the temple, and on a mountaine, &c. Which\nif he had doone in maner and forme as they suppose, it followeth not\ntherefore that witches could doo the like; nor yet that the divell\nwould doo it for them at their pleasure; for they know not their\nthoughts, neither can otherwise communicate with them. But I answer,\nthat if it were so grosselie to be understood, as they imagine it,\nyet should it make nothing to their purpose. For I hope they will not\nsaie, that Christ had made anie ointments, or entred into anie league\nwith the divell, and by vertue thereof was transported from out of the\nwildernes, unto the top of the temple of Jerusalem; or that the divell\ncould have maisteries over his bodie, whose soule he could never laie\nhold upon; especiallie when he might (with a becke of his finger)\nhave called unto him, and have had the assistance of manie legions of\nangels. Neither (as I thinke) will they presume to make Christ partaker\nof the divels purpose and sinne in that behalfe. If they saie; This\nwas an action wrought by the speciall providence of God, and by his\nappointment, that the scripture might be fulfilled: then what gaine\nour witchmongers by this place? First, for that they maie not produce\na particular example to prove so generall an argument. And againe, if\nit were by Gods speciall providence and appointment; then why should\nit not be doone by the hand of God, as it was in the storie of _Job_?\nOr if it were Gods speciall purpose and pleasure, that there should be\nso extraordinarie a matter brought to passe by the hand of the divell;\ncould not God have given to the wicked angell extraordinarie power, and\ncloathed him with extraordinarie shape; whereby he might be made an\ninstrument able to accomplish that matter, as he did to his angell that\ncarried _Abacuck_ to _Daniell_, and to them that he sent to destroie\n_Sodome_? But you shall understand, that this was doone in a vision,\nand not in veritie of action. So as they have a verie cold pull of this\nplace, which is the speciall peece of scripture alledged of them for\ntheir transportations.\n\n\u2666Matth. 4, 8.\n Luk. 3, 9.\u2666\n\n\u2666Answer to the former objection.\u2666\n\n\u2666Matt. 26, 53.\u2666\n\n\u2666Job. 1, 11.\n Job. 2, 5.\u2666\n\nHeare therefore what _Calvine_ saith in his commentarie upon that\nplace, in these words; The question is, whether Christ were carried\naloft indeed, or whether it were but in a vision? Manie affirme verie\nobstinatlie, that his bodie was trulie and reallie as they saie taken\nup: bicause they thinke it too great an indignitie for Christ to be\nmade subject to sathans illusions. But this objection is easilie washed\nawaie. For it is no absurditie to grant all this to be wrought through\nGods permission, or Christes voluntarie subjection: so long as we yeeld\nnot to thinke that he suffered these temptations inwardlie, that is to\nsaie, in mind or soule. And that which is afterwards set downe by the\nEvangelist, where the divell shewed him all the kingdoms of the world,\nand the glorie of the same, and that to be doone (as it is said in\n_Luke_) in the twinkling of an eie, dooth more agree with a vision than\nwith a reall action. So farre are the verie words of _Calvine_. Which\ndiffer not one syllable nor five words from that which I had written\nherein, before I looked for his opinion in the matter. And this I hope\nwill be sufficient to overthrow the assertions of them that laie the\nground of their transportations and flieng in the aire hereupon.\n\n\u2666_J. Calvine in harmon. Evang. in Matth. 4. & Luk. 4._\u2666\n\nHe that will saie, that these words; to wit, that Christ was taken up,\n&c: can hardlie be applied to a vision, let him turne to the prophesie\nof _Ezechiell_, and see the selfe-same words used in a vision: saving\nthat where Christ is said to be taken up by the divell, _Ezechiell_\nis taken up, and lifted up, and carried by the spirit of God, and yet\nin a vision. But they have lesse reason that build upon this sandie\nrocke, the supernaturall frame of transubstantiation; as almost all\nour witching writers doo. For _Sprenger_ & _Institor_ saie, that the\ndivell in the likenesse of a falcon caught him up. _Dan\u00e6us_ saith, it\nwas in the similitude of a man; others saie, of an angell painted with\nwings; others, invisiblie: _Ergo_ the divell can take (saie they) what\nshape he list. But though some may cavill upon the divels transforming\nof himselfe; yet, that either divell or witch can transforme or\ntransubstantiat others, there is no tittle nor colour in the scriptures\nto helpe them. If there were authoritie for it, and that it were past\nall peradventure, lo, what an easie matter it is to resubstantiate an\nasse into a man. For _Bodin_ saith upon the word of _Apuleius_, that if\nthe asse eate new roses, anise, or baie leaves out of spring water, it\nwill presentlie returne him into a man. Which thing _Sprenger_ saith\nmaie be doone, by washing the asse in faire water: yea he sheweth an\ninstance, where, by drinking of water an asse was turned into a man.\n\n\u2666Ezec. 3, 12. and 14.\u2666\n\n\u2666_Mal. malef._\u2666\n\n\u2666_J. Bod. lib. de d\u00e6m. 3. cap. 5._\u2666\n\n\u2666_In Mal. mal._\u2666\n\n\n\n\n The eight Chapter.\n\n _The witchmongers objection concerning the historie of Job\n answered._\n\n\nThese witchmongers, for lacke of better arguments, doo manie times\nobject _Job_ against me; although there be never a word in that storie,\nwhich either maketh for them, or against me: in so much as there is\nnot the name of a witch mentioned in the whole booke. But (I praie\nyou) what witchmonger now seeing one so afflicted as _Job_, would not\nsaie he were bewitched, as _Job_ never saith? [a]For first there came\na messenger unto him, and said; Thy oxen were plowing, and thy asses\nwere feeding in their places, [b]and the _Sabeans_ came violentlie\nand tooke them; yea they have slaine thy servants with the edge of the\nsword; but I onelie am escaped to tell thee. [c]And whilest he was\nyet speaking, another came, and said; The fier of God is fallen from\nthe heaven, & hath burnt up thy sheepe and thy servants, and devoured\nthem; but I onlie am escaped to tell thee. [d]And while he was yet\nspeaking, another came, and said; The _Chald\u00e6ans_ set out their bands,\nand fell upon thy camels, and have taken them, and have slaine thy\nservants with the edge of the sword; but I onelie am escaped alone\nto tell thee. [e]And whilest he was yet speaking, came another, and\nsaid; Thy sonnes and thy daughters were eating and drinking wine in\ntheir elder brothers house, [f]and behold there came a great wind\nfrom beyond the wildernesse, and smote the foure corners of the house,\nwhich fell upon thy children, and they are dead; and I onlie am escaped\nalone to tell thee. [g]Besides all this, he was smitten with biles,\nfrom the sole of his foote to the crowne of his head. If anie man in\nthese daies called _Job_ should be by the appointment or hand of God\nthus handled, as this _Job_ was; I warrant you that all the old women\nin the countrie would be called _Coram nobis_: warrants would be sent\nout on everie side, publike and private inquirie made what old women\nlatelie resorted to _Jobs_ house, or to anie of those places, where\nthese misfortunes fell. If anie poore old woman had chanced within two\nor three moneths to have borrowed a curtsie of [*]seasing, or to have\nfetcht from thence a pot of milke, or had she required some almes,\nand not obteined it at _Jobs_ hand; there had beene argument enough\nto have brought hir to confusion: and to be more certeine to have the\nright witch apprehended, figures must have beene cast, the sive and\nsheares must have beene set on worke; yea rather than the witch should\nescape, a conjuror must have earned a little monie, a circle must have\nbeene made, and a divell raised to tell the truth: mother _Bungie_\nmust have been gon unto, and after she had learned hir name, whom _Job_\nmost suspected, she would have confirmed the suspicion with artificiall\naccusations: in the end, some woman or other must have beene hanged for\nit. But as _Job_ said; _Dominus dedit_: so said he not; _Diabolus vel\nLamia sed Dominus abstulit_. Which agreeth with the tenor of the text,\nwhere it is written, that the divell at everie of _Jobs_ afflictions\ndesired God to laie his hand upon him. Insomuch as _Job_ imputed no\npart of his calamitie unto divels, witches, nor yet unto conjurors, or\ntheir inchantments; as we have learned now to doo. Neither sinned he,\nor did God any wrong, when he laid it to his charge: but we dishonour\nGod greatlie, when we attribute either the power or proprietie of God\nthe creator unto a creature.\n\n\u2666_J. Calvin. in Job. cap. 1. 21._\u2666\n\n\u2666[a] Job. 1, 14.\u2666\n\n\u2666[b] verse, 15.\u2666\n\n\u2666[c] verse, 16.\u2666\n\n\u2666[d] verse, 17.\u2666\n\n\u2666[e] verse, 18.\u2666\n\n\u2666[f] verse, 19.\u2666\n\n\u2666[g] Ibid. ca. 2. vers. 7.\u2666\n\n\u2666[*] [? searsing]\u2666\n\n[*]_Calvine_ saith; We derogate much from Gods glorie and\nomnipotencie, when we saie he dooth but give sathan leave to doo it:\nwhich is (saith he) to mocke Gods justice; and so fond an assertion,\nthat if asses could speake, they would speake more wiselie than so. For\na temporall judge saith not to the hangman; I give thee leave to hang\nthis offender, but commandeth him to doo it. But the mainteiners of\nwitches omnipotencie, saie; Doo you not see how reallie and palpablie\nthe divell tempted and plagued _Job_? I answer first, that there is\nno corporall or visible divell named nor seene in any part of that\ncircumstance; secondlie, that it was the hand of God that did it;\nthirdlie, that as there is no communitie betweene the person of a\nwitch, and the person of a divell, so was there not any conference or\npractise betwixt them in this case.\n\n\u2666[*] _J. Calvin. in Job, cap. 2. Sermon. 8._\n _Muscul. in loc. comm._\n _Idem, ibidem._\u2666\n\nAnd as touching the communication betwixt God and the divell, behold\nwhat _Calvine_ saith, writing or rather preaching of purpose upon that\nplace, wherupon they thinke they have so great advantage; When sathan\nis said to appeere before God, it is not doone in some place certeine,\nbut the scripture speaketh so to applie it selfe to our rudenes.\nCerteinlie the divell in this and such like cases is an instrument to\nworke Gods will, and not his owne: and therefore it is an ignorant\nand an ungodlie saieng (as _Calvine_ judgeth it) to affirme, that God\ndooth but permit and suffer the divell. For if sathan were so at his\nowne libertie (saith he) we should be overwhelmed at a sudden. And\ndoubtlesse, if he had power to hurt the bodie, there were no waie\nto resist: for he would come invisiblie upon us, and knocke us on\nthe heads; yea hee would watch the best and dispatch them, whilest\nthey were about some wicked act. If they saie; God commandeth him,\nno bodie impugneth them: but that God should give him leave, I saie\nwith _Calvine_, that the divell is not in such favour with God, as to\nobteine any such request at his hands.\n\n\u2666_J. Calvine in his sermon upon Job._\u2666\n\nAnd wheras by our witchmongers opinions and arguments, the witch\nprocureth the divell, and the divell asketh leave of God to plague whom\nthe witch is disposed: there is not (as I have said) any such corporall\ncommunication betweene the divell and a witch, as witchmongers imagine.\nNeither is God mooved at all at sathans sute, who hath no such favour\nor grace with him, as to obteine any thing at his hands.\n\n\u2666_J. Calvine in Job. cap. 1. sermon. 5._\u2666\n\nBut _M. Mal._ and his friends denie, that there were any witches in\n_Jobs_ time: yea the witchmongers are content to saie, that there were\nnone found to exercise this art in Christs time, from his birth to his\ndeath, even by the space of thirtie three yeares. If there had beene\nanie (saie they) they should have beene there spoken of. As touching\nthe authoritie of the booke of _Job_, there is no question but that it\nis verie canonicall and authentike. Howbeit, manie writers, both of the\nJewes and others, are of opinion, that _Moses_ was the author of this\nbooke; and that he did set it as a looking glasse before the people: to\nthe intent the children of _Abraham_ (of whose race he himselfe came)\nmight knowe, that God shewed favour to others that were not of the same\nline, and be ashamed of their wickednesse: seeing an uncircumcised\nPainime had so well demeaned himselfe. Upon which argument _Calvine_\n(though he had written upon the same) saith, that Forsomuch as it is\nuncerteine, whether it were _Res gesta_ or _Exempli gratia_, we must\nleave it in suspense. Nevertheles (saith he) let us take that which is\nout of all doubt; namelie, that the Holy-ghost hath indited the booke,\nto the end that the Jewes should knowe that God hath had a people\nalwaies to serve him throughout the world, even of such as were no\nJewes, nor segregated from other nations.\n\n\u2666_Mal. malef. pa. 1. qu\u00e6st. 1._\n _Idem part. 1. qu\u00e6st. 4._\u2666\n\n\u2666Note what is said touching the booke of Job.\u2666\n\nHowbeit, I for my part denie not the veritie of the storie; though\nindeed I must confesse, that I thinke there was no such corporall\nenterlude betweene God, the divell, and _Job_, as they imagine: neither\nanie such reall presence and communication as the witchmongers conceive\nand mainteine; who are so grosse herein, that they doo not onlie\nbeleeve, but publish so palpable absurdities concerning such reall\nactions betwixt the divell and man, as a wise man would be ashamed to\nread, but much more to credit: as that S. _Dunstan_ lead the divell\nabout the house by the nose with a paire of pinsors or tongs, and made\nhim rore so lowd, as the place roong thereof, &c: with a thousand the\nlike fables, without which neither the art of poperie nor of witchcraft\ncould stand. But you may see more of this matter else-where, where in\nfew words (which I thought good here to omit, least I should seeme to\nuse too manie repetitions) I answer effectuallie to their cavils about\nthis place.\n\n\u2666_In legenda aurea._\u2666\n\n\n\n\n The ninth Chapter.\n\n _What severall sorts of witches are mentioned in the\n scriptures, and how the word witch is there applied._\n\n\nBut what sorts of witches so ever _M. Mal._ or _Bodin_ saie there are;\n_Moses_ spake onlie of foure kinds of impious couseners or witches\n(whereof our witchmongers old women which danse with the fairies, &c;\nare none.) The first were _Pr\u00e6stigiatores Pharaonis_, which (as all\ndivines, both Hebrues and others conclude) were but couseners and\njugglers, deceiving the kings eies with illusions and sleights; and\nmaking false things to appeare as true: which nevertheles our witches\ncannot doo. The second is _Mecasapha_, which is she that destroieth\nwith poison. The third are such as use sundrie kinds of divinations,\nand hereunto perteine these words, _Kasam_, _Onen_, _Ob_, _Idoni_. The\nfourth is _Habar_, to wit: when magicians, or rather such, as would\nbe reputed cunning therein, mumble certeine secret words, wherin is\nthought to be great efficacie.\n\n\u26661. Pr\u00e6stigiatores Pharaonis.\u2666\n\n\u26662. Mecasapha.\u2666\n\n\u26663. Kasam.\n Onen.\n Ob.\n Idoni.\u2666\n\n\u26664. Habar.\u2666\n\nThese are all couseners and abusers of the people in their severall\nkinds. But bicause they are all termed of our translators by the name\nof witches in the Bible: therefore the lies of _M. Mal._ and _Bodin_,\nand all our old wives tales are applied unto these names, and easilie\nbeleeved of the common people, who have never hitherto beene instructed\nin the understanding of these words. In which respect, I will (by Gods\ngrace) shew you (concerning the signification of them) the opinion\nof the most learned in our age; speciallie of _Johannes Wierus_; who\nthough hee himselfe were singularlie learned in the toongs, yet for his\nsatisfaction and full resolution in the same, he sent for the judgement\nof _Andr\u00e6as Massius_, the most famous _Hebrician_ in the world, and\nhad it in such sense and order, as I meane to set downe unto you. And\nyet I give you this note by the waie, that witchcraft or inchantment\nis diverslie taken in the scriptures; somtimes nothing tending to such\nend as it is commonlie thought to doo. For in 1 _Samuell_, 15, 23.\nit is all one with rebellion. _Jesabell_ for hir idolatrous life is\ncalled a witch. Also in the new testament, even S. _Paule_ saith the\n_Galathians_ are bewitched, bicause they were seduced and lead from the\ntrue understanding of the scriptures.\n\n\u2666[or _Masius_]\u2666\n\n\u2666Note.\u2666\n\n\u26661. Sa. 15, 23.\u2666\n\n\u26662. Re. 9, 22.\n Gal. 3, 1.\u2666\n\nItem sometimes it is taken in good part; as the magicians that came\nto worship and offer to Christ: and also where _Daniell_ is said to\nbe an inchanter, yea a principall inchanter: which title being given\nhim in divers places of that storie, he never seemeth to refuse or\ndislike; but rather intreateth for the pardon and qualification of the\nrigor towards other inchanters, which were meere couseners indeed: as\nappeareth in the second chapter of _Daniell_, where you may see that\nthe king espied their fetches.\n\n\u2666Matth. 2, 1.\u2666\n\n\u2666Daniel. 4.\u2666\n\n\u2666Dan. 2, 8.\u2666\n\nSometimes such are called conjurors, as being but roges, and lewd\npeople, would use the name of Jesus to worke miracles, whereby, though\nthey being faithlesse could worke nothing; yet is their practise\ncondemned by the name of conjuration. Sometimes jugglers are called\nwitches. Sometimes also they are called sorcerers, that impugne\nthe gospell of Christ, and seduce others with violent persuasions.\nSometimes a murtherer with poison is called a witch. Sometimes they are\nso termed by the verie signification of their names; as _Elimas_, which\nsignifieth a sorcerer. Sometimes bicause they studie curious and vaine\narts. Sometimes it is taken for woonding or greeving of the hart. Yea\nthe verie word _Magus_, which is Latine for a magician, is translated\na witch; and yet it was hertofore alwaies taken in the good part. And\nat this daie it is indifferent to saie in the English toong; She is a\nwitch; or, She is a wise woman.\n\n\u2666Actes. 19.\u2666\n\n\u2666Gen. 4, 18.\n Exod. 7, 13, &c.\n Acts 13.\n Exod. 22, &c.\n Acts. 13.\n Acts. 19.\n Canticles of Salomon. cap. 4. verse. 9.\u2666\n\nSometimes observers of dreames, sometimes soothsaiers, sometimes the\nobservers of the flieng of foules, of the meeting of todes, the falling\nof salt, &c: are called witches. Sometimes he or she is called a witch,\nthat take upon them either for gaine or glorie, to doo miracles; and\nyet can doo nothing. Sometimes they are called witches in common\nspeech, that are old, lame, curst, or melancholike, as a nickname. But\nas for our old women, that are said to hurt children with their eies,\nor lambs with their lookes, or that pull downe the moone out of heaven,\nor make so foolish a bargaine, or doo such homage to the divell; you\nshall not read in the bible of any such witches, or of any such actions\nimputed to them.\n\n\u2666Deut. 18, 2.\n Jerem. 27.\n Acts. 8.\u2666\n\n\n\n\n \u00b6 _The sixt Booke._\n\n\n\n\n The first Chapter.\n\n _The exposition of this Hebrue word Chasaph, wherein is\n answered the objection conteined in Exodus 22. to wit: Thou\n shalt not suffer a witch to live, and of Simon Magus. Acts.\n 8._\n\n\n_Chasaph_, being an Hebrue word, is Latined _Veneficium_, and is\nin English, poisoning, or witchcraft; if you will so have it. The\nHebrue sentence written in _Exodus_, 22. is by the 70. interpretors\ntranslated thus into Greeke, \u03a6\u03b1\u03c1\u03bc\u03b1\u03ba\u03bf\u1fe6\u03c2 \u03bf\u1f50\u03ba \u1f10\u03c0\u03b9\u03b6\u03b5\u03ce\u03c3\u03b5\u03c4\u03b5, which in Latine\nis, _Veneficos (sive) veneficas non retinebitis in vita_, in English,\nYou shall not suffer anie poisoners, or (as it is translated) witches\nto live. The which sentence _Josephus_ an Hebrue borne, and a man of\ngreat estimation, learning and fame, interpreteth in this wise; Let\nnone of the children of Israel have any poison that is deadlie, or\nprepared to anie hurtfull use. If anie be apprehended with such stuffe,\nlet him be put to death, and suffer that which he ment to doo to them,\nfor whom he prepared it. The _Rabbins_ exposition agree heerewithall.\n_Lex Cornelia_ differeth not from this sense, to wit, that he must\nsuffer death, which either maketh, selleth, or hath anie poison, to the\nintent to kill anie man. This word is found in these places following:\n_Exodus._ 22, 18. _Deut._ 18, 10. 2. _Sam._ 9, 22. _Dan._ 2, 2. _2.\nChr._ 33, 6. _Esay._ 47, 9, 12. _Malach_, 3, 5. _Jerem._ 27, 9. _Mich._\n5, 2. _Nah._ 3, 4. _bis_. Howbeit, in all our English translations,\n_Chasaph_ is translated, witchcraft.\n\n\u2666_Joseph. in Jud\u00e6orum antiquitat._\u2666\n\nAnd bicause I will avoid prolixitie and contention both at once, I\nwill admit that _Venefic\u00e6_ were such witches, as with their poisons\ndid much hurt among the children of Israell; and I will not denie that\nthere remaine such untill this daie, bewitching men, and making them\nbeleeve, that by vertue of words, and certeine ceremonies, they bring\nto passe such mischeefes, and intoxications, as they indeed accomplish\nby poisons. And this abuse in cousenage of people, together with the\ntaking of Gods name in vaine, in manie places of the scripture is\nreprooved, especiallie by the name of witchcraft, even where no poisons\nare. According to the sense which S. _Paule_ useth to the _Galathians_\nin these words, where he sheweth plainelie, that the true signification\nof witchcraft is cousenage; O ye foolish _Galathians_ (saith he) who\nhath bewitched you? to wit, cousened or abused you, making you beleeve\na thing which is neither so nor so. Whereby he meaneth not to aske of\nthem, who have with charmes, &c: or with poisons deprived them of their\nhealth, life, cattell, or children, &c: but who hath abused or cousened\nthem, to make them beleeve lies. This phrase is also used by _Job._\n15. But that we may be throughlie resolved of the true meaning of this\nphrase used by _Paule_, _Gal._ 3. let us examine the description of a\nnotable witch called _Simon Magus_, made by S. _Luke_; There was (saith\nhe) in the citie of _Samaria_, a certeine man called _Simon_, which\nused witchcraft, and bewitched the people of _Samaria_, saieng that\nhe himself was some great man. I demand, in what other thing here do\nwe see anie witchcraft, than that he abused the people, making them\nbeleeve he could worke miracles, whereas in truth he could doo no such\nthing; as manifestlie may appeare in the 13. and 19. verses of the same\nchapter: where he wondered at the miracles wrought by the apostles, and\nwould have purchased with monie the power of the Holy-ghost to worke\nwonders.\n\n\u2666Gal. 3, 1.\u2666\n\n\u2666Job. 15, 12.\u2666\n\n\u2666Acts. 8, 9.\u2666\n\nIt will be said, the people had reason to beleeve him, bicause it is\nwritten, that he of long time had bewitched them with sorceries. But\nlet the bewitched _Galathians_ be a warning both to the bewitched\n_Samaritans_, and to all other that are cousened or bewitched through\nfalse doctrine, or legierdemaine; least while they attend to such\nfables and lies, they be brought into ignorance, and so in time be\nled with them awaie from God. And finallie, let us all abandon such\nwitches and couseners, as with _Simon Magus_ set themselves in the\nplace of God, boasting that they can doo miracles, expound dreames,\nforetell things to come, raise the dead, &c: which are the workes of\nthe Holy-ghost, who onlie searcheth the heart and reines, and onelie\nworketh great wonders, which are now staied and accomplished in Christ,\nin whome who so stedfastlie beleeveth shall not need to be by such\nmeanes resolved or confirmed in his doctrine and gospell. And as for\nthe unfaithfull, they shall have none other miracle shewed unto them,\nbut the signe of _Jonas_ the prophet.\n\n\u2666Acts. 8, 11.\u2666\n\n\u26661. Reg. 8, 39.\n Matth. 9. 4. 12. 25. 22.\n Acts. 1, 24. & 15, 8.\n Rom. 8, 27.\n Mark. 2.\n Luk. 6, 17. & 11. & 9.\n Joh. 1 & 2. & 6. & 13.\n Apoc. 2. & 3.\n Luk. 11, 29.\u2666\n\nAnd therefore I saie, whatsoever they be that with _Simon Magus_\ntake upon them to worke such wonders, by soothsaieng, sorcerie, or\nwitchcraft, are but liers, deceivers, and couseners, according to\n_Syrachs_ saieng; Sorcerie, witchcraft, soothsaieng, and dreames, are\nbut vanitie, and the lawe shalbe fulfilled without such lies. God\ncommanded the people, that they should not regard them that wrought\nwith spirits, nor soothsaiers: for the estimation that was attributed\nunto them, offended God.\n\n\u2666Eccl. 34, 5.\u2666\n\n\u2666Eccl. 34, 8.\u2666\n\n\u2666Levi. 19, 31.\u2666\n\n\n\n\n The second Chapter.\n\n _The place of Deuteronomie expounded, wherin are recited all\n kind of witches; also their opinions confuted, which hold\n that they can worke such miracles as are imputed unto them._\n\n\nThe greatest and most common objection is, that if there were not\nsome, which could worke such miraculous or supernaturall feats, by\nthemselves, or by their divels, it should not have beene said; Let\nnone be found among you, that maketh his sonne or his daughter to go\nthrough the fier, or that useth witchcraft, or is a regarder of times,\nor a marker of the flieng of fowles, or a sorcerer, or a charmer, or\nthat counselleth with spirits, or a soothsaier, or that asketh counsell\nof the dead, or (as some translate it) that raiseth the dead. But\nas there is no one place in the scripture that saith they can worke\nmiracles, so it shalbe easie to proove, that these were all couseners,\neverie one abusing the people in his severall kind; and are accurssed\nof God. Not that they can doo all such things indeed, as there is\nexpressed; but for that they take upon them to be the mightie power of\nGod, and to doo that which is the onelie worke of him, seducing the\npeople, and blaspheming the name of God, who will not give his glorie\nto anie creature, being himselfe the king of glorie and omnipotencie.\n\nFirst I aske, what miracle was wrought by their passing through\nthe fier? Trulie it cannot be prooved that anie effect followed;\nbut that the people were bewitched, to suppose their sinnes to be\npurged thereby; as the _Spaniards_ thinke of scourging and whipping\nthemselves. So as Gods power was imputed to that action, and so\nforbidden as an idolatrous sorcerie. What woonders worketh the regarder\nof times? What other divell dealeth he withall, than with the spirit of\nsuperstition? Doth he not deceive himselfe and others, and therefore is\nworthilie condemned for a witch? What spirit useth he, which marketh\nthe flieng of fowles? Nevertheles, he is here condemned as a practiser\nof witchcraft; bicause he couseneth the people, and taketh upon him\nto be a prophet; impiouslie referring Gods certeine ordinances to the\nflittering fethers and uncerteine waies of a bird. The like effects\nproduceth sorcerie, charming, consultation with spirits, soothsaieng,\nand consulting with the dead: in everie of the which Gods power is\nobscured, his glorie defaced, and his commandement infringed.\n\n\u2666Deut. 18. 10. 11.\u2666\n\n\u2666Esay. 42, 8.\n Ps. 24. 8. 10.\u2666\n\nAnd to proove that these soothsaiers and witches are but lieng mates\nand couseners; note these words pronounced by God himselfe, even\nin the selfe same place to the children of Israell: Although the\nGentiles suffered themselves to be abused, so as they gave eare to\nthese sorcerers, &c: he would not suffer them so, but would raise them\na prophet, who should speake the truth. As if he should saie; The\nother are but lieng and cousening mates, deceitfull and undermining\nmerchants, whose abuses I will make knowne to my people. And that\neverie one maie be resolved herein, let the last sentence of this\nprecept be well weighed; to wit, Let none be found among you, that\nasketh counsell of (or raiseth the dead.)\n\n\u2666Deut. 18, 14\u2666\n\nFirst you know the soules of the righteous are in the hands of God,\nand resting with _Lazarus_ in _Abrahams_ bosome, doo sleepe in Jesus\nChrist. And from that sleepe, man shall not be raised, till the heavens\nbe no more: according to this of _David_: Wilt thou shew woonders among\nthe dead? Nay, the Lord saith, The living shall not be taught by the\ndead, but by the living. As for the unrighteous, they are in hell,\nwhere is no redemption; neither is there anie passage from heaven to\nearth, but by God and his angels. As touching the resurrection and\nrestauration of the bodie, read _John._ 5. and you shall manifestlie\nsee, that it is the onelie worke of the father, who hath given the\npower therof to the sonne, and to none other, &c. _Dominus percutit,\n& ipse medetur: Ego occidam, & ego vivefaciam._ And in manie other\nplaces it is written, that God giveth life and beeing to all. Although\n_Plato_, with his maister _Socrates_, the cheefe pillers of these\nvanities, say, that one _Pamphilus_ was called up out of hel, who\nwhen he cam among the people, told manie incredible tales concerning\ninfernall actions. But herein I take up the proverbe; _Amicus Plato,\namicus Socrates, sed major amica veritas_.\n\n\u2666Sap. 3, 1.\n Luk. 16, 23.\u2666\n\n\u2666Job. 14, 12.\n Psal 88, 10.\n Deut. 18, 11.\n Luk. 16. 29. 31.\u2666\n\n\u2666Luk. 16, 22.\u2666\n\n\u2666Joh. 5, 21.\u2666\n\n\u2666Ose. 6.\n Acts. 17. 25. 28.\n Tim. 6, 13.\u2666\n\nSo as this last precept, or last part thereof, extending to that which\nneither can be done by witch nor divell, maie well expound the other\nparts and points therof. For it is not ment hereby, that they can doo\nsuch things indeed; but that they make men beleeve they doo them, and\nthereby cousen the people, and take upon them the office of God, and\ntherewithall also blaspheme his holie name, and take it in vaine; as by\nthe words of charmes and conjurations doo appeare, which you shall see,\nif you looke into these words, _Habar_ and _Idoni_.\n\nIn like manner I saie you may see, that by the prohibition of\ndivinations by augurie, and of soothsaiengs, &c, who are witches, and\ncan indeed doo nothing but lie and cousen the people, the lawe of God\ncondemneth them not, for that they can worke miracles, but bicause they\nsaie they can doo that which perteineth to God, and for cousenage, &c.\nConcerning other points of witchcraft conteined therein, and bicause\nsome cannot otherwise be satisfied, I will alledge under one sentence,\nthe decretals, the mind of S. _Augustine_, the councell _Aurelian_,\nand the determination of _Paris_, to wit: Who so observeth, or giveth\nheed unto soothsaiengs, divinations, witchcraft, &c, or doth give\ncredit to anie such, he renounceth christianitie, and shalbe counted\na pagane, & an enemie to God; yea and he erreth both in faith and\nphilosophie. And the reason is therewithall expressed in the canon, to\nwit; Bicause hereby is attributed to a creature, that which perteineth\nto God onelie and alone. So as, under this one sentence (Thou shalt\nnot suffer a poisoner or a witch to live) is forbidden both murther\nand witchcraft; the murther consisting in poison; the witchcraft in\ncousenage or blasphemie.\n\n\u2666_26. qu\u00e6. 7. non. obser. fact. 1398. act. 17._\n _August. de spirit. & anima. cap. 28._\u2666\n\n\n\n\n The third Chapter.\n\n _That women have used poisoning in all ages more than men, and of\n the inconvenience of poisoning._\n\n\nAs women in all ages have beene counted most apt to conceive\nwitchcraft, and the divels speciall instruments therin, and the onelie\nor cheefe practisers therof: so also it appeareth, that they have been\nthe first inventers, and the greatest practisers of poisoning, and\nmore naturallie addicted and given thereunto than men: according to\nthe saieng of _Quintilian_; _Latrocinium facili\u00f9s in viro, veneficium\nin f\u0153mina credam_. From whom _Plinie_ differeth nothing in opinion,\nwhen he saith, _Scientiam f\u0153minarum in veneficiis pr\u00e6valere_. To be\nshort, _Augustine_, _Livie_, _Valerius_, _Diodorus_, and manie other\nagree, that women were the first inventers and practisers of the art\nof poisoning. As for the rest of their cunning, in what estimation it\nwas had, may appeare by these verses of _Horace_, wherein he doth not\nonelie declare the vanitie of witchcraft, but also expoundeth the other\nwords, wherewithall we are now in hand.\n\n\u2666_Plin. lib. 25. cap. 2._\u2666\n\n _Somnia, terrores magicos, miracula, sagas,\n Nocturnos lemures, portent\u00e1q; Thessala rides:_\n\n _These dreames and terrors magicall,\n these miracles and witches,\n Night-walking sprites, or Thessal bugs,\n esteeme them not twoo rushes._\n\nHere _Horace_ (you see) contemneth as ridiculous, all our witches\ncunning: marrie herein he comprehendeth not their poisoning art,\nwhich hereby he onelie seemed to thinke hurtfull. _Pythagoras_ and\n_Democritus_ give us the names of a great manie magicall hearbs\nand stones, whereof now, both the vertue, and the things themselves\nalso are unknowne: as _Marmaritin_, whereby spirits might be\nraised: _Archimedon_, which would make one bewraie in his sleepe,\nall the secrets in his heart: _Adincantida_, _Calicia_, _Mevais_,\n_Chirocineta_, _&c_: which had all their severall vertues, or rather\npoisons. But all these now are worne out of knowledge: marrie in their\nsteed we have hogs turd and chervill, as the onelie thing whereby our\nwitches worke miracles.\n\nTrulie this poisoning art called _Veneficium_, of all others is most\nabhominable; as whereby murthers maie be committed, where no suspicion\nmaie be gathered, nor anie resistance can be made; the strong cannot\navoid the weake, the wise cannot prevent the foolish, the godlie\ncannot be preserved from the hands of the wicked; children maie hereby\nkill their parents, the servant the maister, the wife hir husband, so\nprivilie, so inevitablie, and so incurablie, that of all other it hath\nbeene thought the most odious kind of murther; according to the saieng\nof _Ovid_:\n\n \u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014_non hospes ab hospite tutus,\n Non socer \u00e0 genero, fratrum qu\u00f3q; gratia rara est:\n Imminet exitio vir conjugis, illa mariti,\n Lurida terribiles miscent aconita noverc\u00e6,\n Filius ante diem patrios inquirit in annos._\n\n\u2666_Ovid. metamorph. lib. 1._\u2666\n\n \u2014\u2014\u2014\u2014\u2014_The travelling ghest opprest }\n Dooth stand in danger of his host, }\n the host eke of his ghest: }\n The father of his sonne in lawe, }\n yea rare is seene to rest\n Twixt brethren love and amitie,\n and kindnesse void of strife;\n The husband seekes the goodwifes death,\n and his againe the wife.\n Ungentle stepdames grizlie poi-\n son temper and doo give:\n The sonne too soone dooth aske how long\n his father is to live._\n\n\u2666_Englished by Abraham Fleming._\u2666\n\nThe monke that poisoned king _John_, was a right _Veneficus_; to wit,\nboth a witch and a murtherer: for he killed the king with poison,\nand persuaded the people with lies, that he had doone a good and\na meritorious act: and doubtlesse, manie were so bewitched, as they\nthought he did verie well therein. _Antonius Sabellicus_ writeth of a\nhorrible poisoning murther, committed by women at _Rome_, where were\nexecuted (after due conviction) 170. women at one time; besides 20.\nwomen of that consort, who were poisoned with that poison which they\nhad prepared for others.\n\n\u2666[Misp. 86]\u2666\n\n\u2666_Aeneid. 4. lib 4._\u2666\n\n\n\n\n The fourth Chapter.\n\n _Of divers poisoning practises, otherwise called veneficia,\n committed in Italie, Genua, Millen, Wittenberge, also how they\n were discovered and executed._\n\n\nAnother practise, not unlike to that mentioned in the former chapter,\nwas doone in _Cassalis_ at _Salassia_ in _Italie_, Anno 1536. where\n40. _Venefic\u00e6_ or witches being of one confederacie, renewed a\nplague which was then almost ceased, besmeering with an ointment and\na pouder, the posts and doores of mens houses; so as thereby whole\nfamilies were poisoned: and of that stuffe they had prepared above\n40. crocks for that purpose. Herewithall they conveied inheritances\nas it pleased them, till at length they killed the brother and onelie\nsonne of one _Necus_ (as lightlie none died in the house but the\nmaisters and their children) which was much noted; and therewithall\nthat one _Androgina_ haunted the houses, speciallie of them that died:\nand she being suspected, apprehended, and examined, confessed the\nfact, conspiracie, and circumstance, as hath beene shewed. The like\nvillanie was afterwards practised at _Genua_, and execution was doone\nupon the offenders. At _Millen_ there was another like attempt that\ntooke none effect. This art consisteth as well in poisoning of cattell\nas of men: and that which is doone by poisons unto cattell, towards\ntheir destruction, is as commonlie attributed to witches charms as\nthe other. And I doubt not, but some that would be thought cunning in\nincantations, and to doo miracles, have experience in this behalf. For\nit is written by divers authors, that if wolves doong be hidden in the\nmangers, racks, or else in the hedges about the pastures, where cattell\ngo (through the antipathie of the nature of the woolfe and other\ncattell) all the beasts that savour the same doo not onlie forbeare to\neate, but run about as though they were mad, or (as they say) bewitched.\n\n\u2666Venefic\u00e6 in Italie.\u2666\n\n\u2666Venefic\u00e6 in Genua & Millen.\u2666\n\nBut _Wierus_ telleth a notable storie of a _Veneficus_, or destroier\nof cattell, which I thought meete heere to repeat. There was (saith he)\nin the dukedome of _Wittingberge_, not farre from _Tubing_, a butcher,\nanno 1564. that bargained with the towne for all their hides which\nwere of sterven cattell, called in these parts _Morts_. He with poison\nprivilie killed in great numbers, their bullocks, sheepe, swine, &c:\nand by his bargaine of the hides and tallowe he grew infinitlie rich.\nAnd at last being suspected, was examined, confessed the matter and\nmaner thereof, and was put to death with hot tongs, wherewith his flesh\nwas pulled from his bones. We for our parts would have killed five\npoore women, before we would suspect one rich butcher.\n\n\u2666Of a butcher a right veneficall which [? witch.]\u2666\n\n\n\n\n The fift Chapter.\n\n _A great objection answered concerning this kind of witchcraft\n called Veneficium._\n\n\nIt is objected, that if _Veneficium_ were comprehended under the\ntitle of manslaughter, it had beene a vaine repetition, and a\ndisordered course undertaken by _Moses_, to set foorth a lawe against\n_Veneficas_ severallie. But it might suffice to answer any reasonable\nchristian, that such was the pleasure of the Holie-ghost, to institute\na particular article herof, as of a thing more odious, wicked and\ndangerous, than any other kind of murther. But he that shall read the\nlawe of _Moses_, or the testament of Christ himselfe, shall find this\nkind of repetition and reiteration of the law most common. For as it is\nwritten _Exod._ 22, 21. Thou shalt not greeve nor afflict a stranger,\nfor thou wast a stranger in the land of _Aegypt_: so are the same words\nfound repeated in _Levit._ 19, 33. Polling and shaving of heads and\nbeards is forbidden in _Deut._ 27. which was before prohibited in 22.\nIt is written in _Exodus_ the 20. Thou shalt not steale: and it is\nrepeated in _Leviticus_ 19. and in _Deut._ 5. Murther is generallie\nforbidden in _Exod._ 20. and likewise in 22. and repeated in _Num._ 35.\nBut the aptest example is, that magicke is forbidden in three severall\nplaces, to wit, once in _Levit._ 19. and twise in _Levit._ 20. For the\nwhich a man might as well cavill with the Holie-ghost as for the other.\n\n\u2666Levit. 19, 33.\u2666\n\n\n\n\n The sixt Chapter.\n\n _In what kind of confections that witchcraft, which is called\n Venificium, consisteth: of love cups, and the same confuted by\n poets._\n\n\nAs touching this kind of witchcraft, the principall part thereof\nconsisteth in certeine confections prepared by lewd people to procure\nlove; which indeed are meere poisons, bereaving some of the benefit\nof the braine, and so of the sense and understanding of the mind. And\nfrom some it taketh awaie life, & that is more common than the other.\nThese be called _Philtra_, or _Pocula amatoria_, or _Venenosa pocula_,\nor _Hippomanes_; which bad and blind physicians rather practise, than\nwitches or conjurers, &c. But of what value these bables are, towards\nthe end why they are provided, may appeere by the opinions of poets\nthemselves, from whence was derived the estimation of that stuffe. And\nfirst you shall heare what _Ovid_ saith, who wrote of the verie art of\nlove, and that so cunninglie and feelinglie, that he is reputed the\nspeciall doctor in that science:\n\n _Fallitur \u00c6monias si quis decurrit ad artes,\n D\u00e1tq; quod \u00e0 teneri fronte revellit equi.\n Non facient ut vivat amor Medeides herb\u00e6,\n Mist\u00e1q; cum magicis mersa venena sonis.\n Phasias \u00c6sonidem, Circe tenuisset Ulyssem,\n Si mod\u00f2 servari carmine posset amor:\n Nec data profuerint pallentia philtra puellis,\n Philtra nocent animis, v\u00edmq; furoris habent._\n\n\u2666_Ovid. lib. 2. de arte amandi._\u2666\n\n _Who so dooth run to H\u00e6mon arts,\n I dub him for a dolt,\n And giveth that which he dooth plucke\n from forhead of a colt:\n Medeas herbs will not procure\n that love shall lasting live,\n Nor steeped poison mixed with ma-\n gicke charms the same can give.\n The witch Medea had full fast\n held Jason for hir owne,\n So had the grand witch Circe too }\n Ulysses, if alone }\n With charms mainteind & kept might be }\n the love of twaine in one. }\n No slibbersawces given to maids,\n to make them pale and wan,\n Will helpe: such slibbersawces marre }\n the minds of maid and man, }\n And have in them a furious force }\n of phrensie now and than._ }\n\n\u2666_Englished by Abraham Fleming._\u2666\n\n\u2666Philtra, slibbersawces to procure love.\u2666\n\n _Viderit Aemoni\u00e6 si quis mala pabula terr\u00e6,\n Et magicas artes posse juvare putat._\n\n\u2666_Ovid. lib. de remedio amoris, 1._\u2666\n\n _If any thinke that evill herbs\n in H\u00e6mon land which be,\n Or witchcraft able is to helpe,\n let him make proofe and see._\n\n\u2666_Ab. Fleming._\u2666\n\nThese verses precedent doo shew, that _Ovid_ knew that those beggerlie\nsorceries might rather kill one, or make him starke mad, than doo him\ngood towards the atteinement of his pleasure or love; and therefore he\ngiveth this counsell to them that are amorous in such hot maner, that\neither they must enjoy their love, or else needs die; saieng:\n\n _Sit procul omne nefas, ut ameris amabilis esto:_\n\n _Farre off be all unlawfull meanes\n thou amiable bee,\n Loving I meane, that she with love\n may quite the love of thee._\n\n\u2666_Englished by Abraham Fleming._\u2666\n\n\n\n\n The seventh Chapter.\n\n _It is proved by more credible writers, that love cups rather\n ingender death through venome, than love by art: and with what\n toies they destroie cattell, and procure love._\n\nBut bicause there is no hold nor trust to these poets, who saie and\nunsaie, dallieng with these causes; so as indeed the wise may perceive\nthey have them in derision: let us see what other graver authors speake\nhereof. _Eusebius C\u00e6sariensis_ writeth, that the poet _Lucretius_ was\nkilled with one of those lovers poisoned cups. _Hierome_ reporteth that\none _Livia_ herewith killed hir husband, whome she too much hated;\nand _Lucilla_ killed hirs, whome she too much loved. _Calisthenes_\nkilled _Lucius Lucullus_ the emperor with a love pot, as _Plutarch_ and\n_Cornelius Nepos_ saie. _Plinie_ & _Josephus_ report, that _C\u00e6sonia_\nkilled hir husband _Caligula Amatorio poculo_ with a lovers cup,\nwhich was indeed starke poison. _Aristotle_ saith, that all which is\nbeleeved touching the efficacie of these matters, is lies and old wives\ntales. He that will read more arguments and histories concerning these\npoisons, let him looke in _J. Wier De Veneficiis_.\n\n\u2666_Hieronym. in Ruff._\n _Plin. lib. 25. cap. 3._\n _Joseph lib. 11. de Jud\u00e6orum antiquit._\n _Aristot. lib. 8. de natura animal. cap. 24._\n _Jo. Wier. de venef. cap. 40._\u2666\n\nThe toies, which are said to procure love, and are exhibited in their\npoison looving cups, are these: the haire growing in the nethermost\npart of a woolves taile, a woolves yard, a little fish called _Remora_,\nthe braine of a cat, of a newt, or of a lizzard: the bone of a greene\nfrog, the flesh thereof being consumed with pismers or ants; the left\nbone whereof ingendereth (as they saie) love; the bone on the right\nside, hate. Also it is said, that a frogs bones, the flesh being eaten\noff round about with ants, whereof some will swim, and some will sinke:\nthose that sinke, being hanged up in a white linnen cloth, ingender\nlove, but if a man be touched therewith, hate is bred thereby. Another\nexperiment is thereof, with yoong swalowes, whereof one brood or nest\nbeing taken and buried in a crocke under the ground, till they be\nstarved up; they that be found open mouthed, serve to engender love;\nthey whose mouthes are shut, serve to procure hate. Besides these,\nmanie other follies there be to this purpose proposed to the simple;\nas namelie, the garments of the dead, candels that burne before a\ndead corps, and needels wherwith dead bodies are sowne or sockt into\ntheir sheetes: and diverse other things, which for the reverence of\nthe reader, and in respect of the uncleane speach to be used in the\ndescription thereof, I omit; which (if you read _Dioscorides_, or\ndiverse other learned physicians) you maie see at large. In the meane\nwhile, he that desireth to see more experiments concerning this matter,\nlet him read _Leonardus Vairus de fascino_, now this present yeare\n1583. newlie published; wherein (with an incestuous mouth) he affirmeth\ndirectlie, that Christ and his apostles were _Venefici_; verie fondlie\nprosecuting that argument, and with as much popish follie as may be;\nlabouring to proove it lawfull to charme and inchant vermine, &c.\n\n\u2666Toies to mocke apes.\u2666\n\n\u2666_Dioscorid. de materia medicin._\u2666\n\n\u2666_L. Vairus de fascin. lib. 2. cap. 11. prope finem._\u2666\n\n\n\n\n The eight Chapter.\n\n _John Bodin triumphing against John Wier is overtaken with false\n Greeke & false interpretation thereof._\n\n\nMonsieur _Bodin_ triumpheth over doctor _Wier_ herein, pronouncing a\nheavie sentence upon him; bicause he referreth this word to poison.\nBut he reigneth or rather rideth over him, much more for speaking\nfalse Greeke; affirming that he calleth _Veneficos_ \u03a6\u03b1\u03c1\u03bc\u03b1\u03ba\u03b5\u03cd\u03c3\u03c5\u03c2, which\nis as true as the rest of his reports and fables of witches miracles\nconteined in his bookes of divelish devises. For in truth he hath no\nsuch word, but saith they are called \u03a6\u03b1\u03c1\u03bc\u03b1\u03ba\u03b5\u03cd\u03b5\u03b9\u03c2, whereas he should\nhave said \u03a6\u03b1\u03c1\u03bc\u03b1\u03ba\u03b5\u1fd6\u03c2, the true accent being omitted, and \u03b5\u1f54 being\ninterposed, which should have beene left out. Which is nothing to the\nsubstance of the matter, but must needs be the Printers fault.\n\n\u2666_J. Bodin._\u2666\n\nBut _Bodin_ reasoneth in this wise, \u03a6\u03b1\u03c1\u03bc\u03b1\u03ba\u03b5\u1fd6\u03c2 is sometimes put\nfor _Magos_ or _Pr\u00e6stigiatores_: _Ergo_ in the translation of the\n_Septuaginta_, it is so to be taken. Wherein he manifesteth his bad\nLogicke, more than the others ill Greeke. For it is well knowne to the\nlearned in this toong, that the usuall and proper signification of this\nword, with all his derivations and compounds doo signifie _Veneficos_,\nPoisoners by medicine. Which when it is most usuall and proper, why\nshould the translators take it in a signification lesse usuall, and\nnothing proper. Thus therefore he reasoneth and concludeth with his\nnew found Logicke, and old fond Greeke; Sometimes it signifieth so,\nthough unproperlie, or rather metaphoricallie; _Ergo_ in that place\nit is so to be taken, when another fitter word might have beene used.\nWhich argument being vaine, agreeth well with his other vaine actions.\nThe _Septuaginta_ had beene verie destitute of words, if no proper word\ncould have beene found for this purpose. But where they have occasion\nto speake of witchcraft in their translations, they use _Magian_,\n_Maggagian_, &c: and therfore belike they see some difference betwixt\nthem and the other, and knew some cause that mooved them to use the\nword \u03a6\u03b1\u03c1\u03bc\u03b1\u03ba\u03b5\u03af\u03b1, _Veneficium_.\n\n\n\n\n \u00b6 _The seventh Booke._\n\n\n\n\n The first Chapter.\n\n _Of the Hebrue word Ob, what it signifieth where it is found,\n of Pythonisses called Ventriloqu\u00e6, who they be, and what their\n practises are, experience and examples thereof shewed._\n\n\nThis word _Ob_, is translated _Pytho_, or _Pythonicus spiritus_:\n_Deutre._ 18. _Isaie._ 19. 1. _Sam._ 28. 2. _Reg._ 23. &c: somtime,\nthough unproperlie, _Magus_ as 2. _Sam._ 33. But _Ob_ signifieth most\nproperlie a bottle, and is used in this place, bicause the _Pythonists_\nspake hollowe; as in the bottome of their bellies, whereby they are\naptlie in Latine called _Ventriloqui_: of which sort was _Elizabeth\nBarton_, the holie maid of _Kent_, &c. These are such as take upon them\nto give oracles, to tell where things lost are become, and finallie to\nappeach others of mischeefs, which they themselves most commonlie have\nbrought to passe: whereby many times they overthrowe the good fame of\nhonest women, and of such others of their neighbors, with whome they\nare displeased. For triall hereof, letting passe a hundred cousenages\nthat I could recite at this time, I will begin with a true storie\nof a wench, practising hir diabolicall witchcraft, and ventriloquie\nAn. 1574. at _Westwell_ in _Kent_, within six miles where I dwell,\ntaken and noted by twoo ministers and preachers of Gods word, foure\nsubstantiall yeomen, and three women of good fame & reputation, whose\nnames are after written.\n\n\u2666The holie maid of Kent a ventriloqua.\u2666\n\n_Mildred_, the base daughter of _Alice Norrington_, and now servant to\n_William Sponer_ of _Westwell_ in the countie of _Kent_, being of the\nage of seventeene yeares, was possessed with sathan in the night and\ndaie aforesaid. About two of the clocke in the afternoone of the same\nday, there came to the same _Sponers_ house _Roger Newman_ minister\nof _Westwell_, _John Brainford_ minister of _Kenington_, with others,\nwhose names are underwritten, who made their praiers unto God, to\nassist them in that needfull case; and then commanded sathan in the\nname of the eternall God, and of his sonne Jesus Christ, to speake\nwith such a voice as they might understand, and to declare from whence\nhe came. But he would not speake, but rored and cried mightilie. And\nthough we did command him manie times, in the name of God, and of his\nsonne Jesus Christ, and in his mightie power to speake; yet he would\nnot: untill he had gon through all his delaies, as roring, crieng,\nstriving, and gnashing of teeth; and otherwhile with mowing, and other\nterrible countenances, and was so strong in the maid, that foure men\ncould scarse hold hir downe. And this continued by the space almost\nof two houres. So sometimes we charged him earnestlie to speake; and\nagaine praieng unto GOD that he would assist us, at the last he spake,\nbut verie strangelie; and that was thus; He comes, he comes: and that\noftentimes he repeated; and He goes, he goes. And then we charged him\nto tell us who sent him. And he said; I laie in her waie like a log,\nand I made hir runne like fier, but I could not hurt hir. And whie so,\nsaid we? Bicause God kept hir, said he. When camest thou to her, said\nwe? To night in her bed, said he. Then we charged him as before, to\ntell what he was, and who sent him, and what his name was. At the first\nhe said, The divell, the divell. Then we charged him as before. Then\nhe rored and cried as before, and spake terrible words; I will kill\nhir, I will kill hir; I will teare hir in peeces, I will teare hir in\npeeces. We said, Thou shalt not hurt hir. He said, I will kill you all.\nWe said, Thou shalt hurt none of us all. Then we charged him as before.\nThen he said, You will give me no rest. Wee said, Thou shalt have none\nhere, for thou must have no rest within the servants of God: but tell\nus in the name of God what thou art, and who sent thee. Then he said\nhe would teare hir in peeces. We said, Thou shalt not hurt hir. Then\nhe said againe he would kill us all. We said againe, Thou shalt hurt\nnone of us all, for we are the servants of God. And we charged him as\nbefore. And he said againe, Will you give me no rest? We said, Thou\nshalt have none here, neither shalt thou rest in hir, for thou hast\nno right in hir, sith Jesus Christ hath redeemed hir with his bloud,\nand she belongeth to him; and therefore tell us thy name, and who sent\nthee? He said his name was sathan. We said, Who sent thee? He said, Old\n_Alice_, old _Alice_. Which old _Alice_, said we? Old _Alice_, said he.\nWhere dwelleth she, said we? In _Westwell_ streete, said he. We said,\nHow long hast thou beene with hir? These twentie yeares, said he. We\nasked him where she did keepe him? In two bottels, said he. Where be\nthey, said we? In the backside of hir house, said he. In what place,\nsaid we? Under the wall, said he. Where is the other? In _Kenington_.\nIn what place, said we? In the ground, said he. Then we asked him,\nwhat she did give him. He said, hir will, hir will. What did shee bid\nthee doo, said we? He said, Kill hir maid. Wherefore did she bid thee\nkill hir, said we? Bicause she did not love hir, said he. We said; How\nlong is it ago, since she sent thee to hir? More than a yeare, said\nhe. Where was that, said we? At hir masters, said he. Which masters,\nsaid we? At hir master _Brainfords_ at _Kenington_, said he. How oft\nwert thou there, said we? Manie times, said he. Where first, said we?\nIn the garden, said he: Where the second time? In the hall: Where the\nthird time? In hir bed: Where the fourth time? In the field: Where the\nfift time? In the court: Where the sixt time? In the water, where I\ncast hir into the mote: Where the seventh time. In hir bed. We asked\nhim againe, where else? He said, in _Westwell_. Where there, said we?\nIn the vicarige, said he. Where there? In the loft. How camest thou to\nhir, said we? In the likenesse of two birds, said he. Who sent thee\nto that place, said we? Old _Alice_, said he. What other spirits were\nwith thee there, said we? My servant, said he. What is his name, said\nwe? He said, little divell. What is thy name, said we? Sathan, said\nhe. What dooth old _Alice_ call thee, said we? Partener, said he. What\ndooth she give thee, said we? Hir will, said he. How manie hast thou\nkilled for hir, said we? Three, said he. Who are they, said we? A man\nand his child, said he. What were their names, said we? The childs\nname was _Edward_, said he: what more than _Edward_, said we? _Edward\nAger_, said he. What was the mans name, said we? _Richard_, said he.\nWhat more, said we? _Richard Ager_, said he. Where dwelt the man and\nthe child, said we? At _Dig_ at _Dig_, said he. This _Richard Ager_ of\n_Dig_, was a Gentleman of xl. pounds land by the yeare, a verie honest\nman, but would often saie he was bewitched, and languished long before\nhe died. Whom else hast thou killed for hir, said we? _Woltons_ wife\nsaid he. Where did she dwell? In _Westwell_ said he. What else hast\nthou doone for hir said we? What she would have me, said he. What is\nthat said we? To fetch hir meat, drinke, and corne, said he. Where\nhadst thou it, said we? In everie house, said he. Name the houses,\nsaid we? At _Petmans_, at _Farmes_, at _Millens_, at _Fullers_, and\nin everie house. After this we commanded sathan in the name of Jesus\nChrist to depart from hir, and never to trouble hir anie more, nor anie\nman else. Then he said he would go, he would go: but he went not. Then\nwe commanded him as before with some more words. Then he said, I go,\nI go; and so he departed. Then said the maid, He is gone, Lord have\nmercie upon me, for he would have killed me. And then we kneeled downe\nand gave God thanks with the maiden; praieng that God would keepe hir\nfrom sathans power, and assist hir with his grace. And noting this in\na peece of paper, we departed. Sathans voice did differ much from the\nmaids voice, and all that he spake, was in his owne name. _Subscribed\nthus_:\n\n Witnesses to this, that heard and[*]\n _sawe this whole matter, as followeth_:\n\n { _Roger Newman, vicar } { _John Tailor._ }\n { of Westwell._ } { _Thomas Frenchborns }\n { _John Brainford, vicar } { wife._ }\n { of Kennington._ } { _William Spooner._ }\n { _Thomas Tailor._ } { _John Frenchborne, }\n { _Henrie Tailors wife._ } { and his wife._ }\n\n\u2666An. Domi. 1574. Octob. 13.\u2666\n\n\u2666Confer this storie with the woman of Endor, 1. Sam. 28. and see\nwhether the same might not be accomplished by this devise.\u2666\n\n\u2666[Mispr. 99]\u2666\n\n\u2666[*] [Rom.]\u2666\n\n\n\n\n The second Chapter.\n\n _How the lewd practise of the Pythonist of Westwell came\n to light, and by whome she was examined; and that all hir\n diabolicall speach was but ventriloquie and plaine cousenage,\n which is prooved by hir owne confession._\n\n\nIt is written, that in the latter daies there shalbe shewed strange\nillusions, &c: in so much as (if it were possible) the verie elect\nshalbe deceived: howbeit, S. _Paule_ saith, they shalbe lieng and\nfalse woonders. Neverthelesse, this sentence, and such like, have\nbeene often laid in my dish, and are urged by diverse writers, to\napprove the miraculous working of witches, whereof I will treat more\nlargelie in another place. Howbeit, by the waie I must confesse, that\nI take that sentence to be spoken of Antichrist, to wit: the pope, who\nmiraculouslie, contrarie to nature, philosophie, and all divinitie,\nbeing of birth and calling base, in learning grosse; in valure,\nbeautie, or activitie most commonlie a verie lubber, hath placed\nhimselfe in the most loftie and delicate seate, putting almost all\nchristian princes heads, not onelie under his girdle, but under his\nfoote, &c.\n\n\u2666Matt. 24, 44.\n 2. Thes. 2, 9.\u2666\n\nSurelie, the tragedie of this _Pythonist_ is not inferior to a thousand\nstories, which will hardlie be blotted out of the memorie and credit\neither of the common people, or else of the learned. How hardlie will\nthis storie suffer discredit, having testimonie of such authoritie? How\ncould mother _Alice_ escape condemnation and hanging, being arreigned\nupon this evidence; when a poore woman hath beene cast away, upon\na cousening oracle, or rather a false lie, devised by _Feats_ the\njuggler, through the malicious instigation of some of hir adversaries?\n\nBut how cunninglie soever this last cited certificat be penned, or\nwhat shew soever it carrieth of truth and plaine dealing, there may be\nfound conteined therein matter enough to detect the cousening knaverie\ntherof. And yet diverse have been deepelie deceived therewith, and\ncan hardlie be removed from the credit thereof, and without great\ndisdaine cannot endure to heare the reproofe thereof. And know you\nthis by the waie, that heretofore Robin goodfellow, and Hob gobblin\nwere as terrible, and also as credible to the people, as hags and\nwitches be now: and in time to come, a witch will be as much derided\nand contemned, and as plainlie perceived, as the illusion and knaverie\nof Robin goodfellow. And in truth, they that mainteine walking\nspirits, with their transformation, &c: have no reason to denie Robin\ngoodfellow, upon whom there hath gone as manie and as credible tales,\nas upon witches; saving that it hath not pleased the translators of the\nBible, to call spirits by the name of Robin goodfellow, as they have\ntermed divinors, soothsaiers, poisoners, and couseners by the name of\nwitches.\n\n\u2666The ventriloqua of Westwell discovered.\u2666\n\nBut to make short worke with the confutation of this bastardlie\nqueanes enterprise, & cousenage; you shall understand, that upon the\nbrute of hir divinitie and miraculous transes, she was convented\nbefore M. _Thomas Wotton_ of _Bocton Malherbe_, a man of great\nworship and wisedome, and for deciding and ordering of matters in\nthis commonwealth, of rare and singular dexteritie; through whose\ndiscreet handling of the matter, with the assistance & aid of M.\n_George Darrell_ esquire, being also a right good and discreet Justice\nof the same limit, the fraud was found, the coosenage confessed,\nand she received condigne punishment. Neither was hir confession\nwoone, according to the forme of the Spanish inquisition; to wit,\nthrough extremitie of tortures, nor yet by guile or flatterie, nor\nby presumptions; but through wise and perfect triall of everie\ncircumstance the illusion was manifestlie disclosed: not so (I say)\nas witches are commonlie convinced and condemned; to wit, through\nmalicious accusations, by ghesses, presumptions, and extorted\nconfessions, contrarie to sense and possibilitie, and for such actions\nas they can shew no triall nor example before the wise, either by\ndirect or indirect meanes; but after due triall she shewed hir feats,\nillusions, and transes, with the residue of all hir miraculous works,\nin the presence of divers gentlemen and gentlewomen of great worship\nand credit, at _Bocton Malherbe_, in the house of the aforesaid M.\n_Wotton_. Now compare this wench with the witch of _Endor_, & you shall\nsee that both the cousenages may be doone by one art.\n\n\u2666The Pythonist of west-well convicted by hir owne confession.\u2666\n\n\n\n\n The third Chapter.\n\n _Bodins stuffe concerning the Pythonist of Endor, with a true\n storie of a counterfeit Dutchman._\n\n\nUpon the like tales dooth _Bodin_ build his doctrine, calling\nthem _Atheists_ that will not beleeve him, adding to this kind of\nwitchcraft, the miraculous works of diverse maidens, that would spue\npins, clowts, &c: as one _Agnes Brigs_, and _Rachell Pinder_ of London\ndid, till the miracles were detected, and they set to open penance.\nOthers he citeth of that sort, the which were bound by divels with\ngarters, or some such like stuffe to posts, &c: with knots that could\nnot be undone, which is an _Aegyptians_ juggling or cousening feat.\nAnd of such foolish lies joined with bawdie tales, his whole booke\nconsisteth: wherein I warrant you there are no fewer than twoo hundreth\nfables, and as manie impossibilities. And as these two wenches, with\nthe maiden of _Westwell_, were detected of cousenage; so likewise a\nDutchman at _Maidstone_ long after he had accomplished such knaveries,\nto the astonishment of a great number of good men, was revealed to be a\ncousening knave; although his miracles were imprinted and published at\n_London_: anno 1572. with this title before the booke, as followeth.\n\n\u2666_J. Bodin. lib. de d\u00e6mon. 3. cap. 2._\u2666\n\n ==============================================================\n \u00b6 A verie wonderfull and strange mi-\n _racle of God, shewed upon a Dutchman of the age of_\n 23. yeares, which was possessed of ten di-\n _vels, and was by Gods mightie providence dis-_\n possessed of them againe, the 27.\n _of Januarie last past, 1572._\n \u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\n\nUnto this the Maior of _Maidstone_, with diverse of his brethren\nsubscribed, chieflie by the persuasion of _Nicasius Vander Schuere_,\nthe minister of the Dutch church there, _John Stikelbow_, whome (as\nit is there said) God made the instrument to cast out the divels,\nand foure other credible persons of the Dutch church. The historie\nis so strange, & so cunninglie performed, that had not his knaverie\nafterwards brought him into suspicion, he should have gone awaie\nunsuspected of this fraud. A great manie other such miracles have beene\nlatelie printed, whereof diverse have beene bewraied: all the residue\ndoubtles, if triall had beene made, would have beene found like unto\nthese. But some are more finelie handled than othersome. Some have\nmore advantage by the simplicitie of the audience, some by the majestie\nand countenance of the confederates; as namelie, that cousening of\nthe holie maid of _Kent_. Some escape utterlie unsuspected, some are\nprevented by death; so as that waie their examination is untaken. Some\nare weakelie examined: but the most part are so reverenced, as they\nwhich suspect them, are rather called to their answers, than the others.\n\n\n\n\n The fourth Chapter.\n\n _Of the great oracle of Apollo the Pythonist, and how men of\n all sorts have been deceived, and that even the apostles have\n mistaken the nature of spirits, with an unanswerable argument,\n that spirits can take no shapes._\n\n\nWith this kind of witchcraft, _Apollo_ and his oracles abused and\ncousened the whole world: which idoll was so famous, that I need not\nstand long in the description thereof. The princes and monarchs of\nthe earth reposed no small confidence therein: the preests, which\nlived thereupon, were so cunning, as they also overtooke almost all\nthe godlie and learned men of that age, partlie with their doubtfull\nanswers; as that which was made unto _Pyrrhus_, in these words, _Aio\nte Aeacida Romanos vincere posse_, and to _Cr\u0153sus_ his ambassadours in\nthese words, _Si Cr\u0153sus arma Persis inferat, magnum imperium evertat_;\nand otherwise thus, _Cr\u0153sus Halin penetrans, magnam subvertet opum\nvim_: or thus, _Cr\u0153sus perdet Halin, trangressus plurima regna, &c_:\npartlie through confederacie, whereby they knew mens errands yer\nthey came, and partlie by cunning, as promising victorie upon the\nsacrificing of some person of such account, as victorie should rather\nbe neglected, than the murther accomplished. And if it were, yet should\nthere be such conditions annexed thereunto, as alwaies remained unto\nthem a starting hole, and matter enough to cavill upon; as that the\npartie sacrificed must be a virgin, no bastard, &c. Furthermore, of two\nthings onelie proposed, and where yea or naie onelie dooth answer the\nquestion, it is an even laie, that an idiot shall conjecture right.\nSo as, if things fell out contrarie, the fault was alwaies in the\ninterpretor, and not in the oracle or the prophet. But what mervell,\n(I saie) though the multitude and common people have beene abused\nherein; since lawiers, philosophers, physicians, astronomers, divines,\ngenerall councels, and princes have with great negligence and ignorance\nbeen deceived and seduced hereby, as swallowing up and devouring an\ninveterate opinion, received of their elders, without due examination\nof the circumstance?\n\n\u2666The amphibologies of oracles.\u2666\n\n\u2666The subtiltie of oracles.\u2666\n\nHowbeit, the godlie and learned fathers (as it appeereth) have alwaies\nhad a speciall care and respect, that they attributed not unto God such\ndivelish devises; but referred them to him, who indeed is the inventer\nand author thereof, though not the personall executioner, in maner\nand forme as they supposed: so as the matter of faith was not thereby\nby them impeached. But who can assure himselfe not to be deceived in\nmatters concerning spirits, when the apostles themselves were so far\nfrom knowing them, as even after the resurrection of Christ, having\nheard him preach and expound the scriptures, all his life time, they\nshewed themselves not onelie ignorant therein, but also to have\nmisconceived thereof? Did not the apostle _Thomas_ thinke that Christ\nhimselfe had beene a spirit; until Christ told him plainelie, that a\nspirit was no such creature, as had flesh and bones, the which (he\nsaid) _Thomas_ might see to be in him? And for the further certifieng\nand satisfieng of his mind, he commended unto him his hands to be\nseene, and his sides to be felt. _Thomas_, if the answer be true that\nsome make hereunto, to wit: that spirits take formes and shapes of\nbodies at their pleasure, might have answered Christ, and remaining\nunsatisfied might have said; Oh sir, what do you tell me that spirits\nhave no flesh and bones? Why they can take shapes and formes, and so\nperchance have you doone. Which argument all the witchmongers in the\nworld shall never be able to answere.\n\n\u2666John. 20, 9.\u2666\n\nSome of them that mainteine the creation, the transformation, the\ntransportation, and transubstantiation of witches, object that spirits\nare not palpable, though visible, and answer the place by me before\ncited: so as the feeling and not the seeing should satisfie _Thomas_.\nBut he that shall well weigh the text and the circumstances thereof,\nshall perceive, that the fault of _Thomas_ his incredulitie was\nsecondlie bewraied, and condemned, in that he would not trust his owne\neies, nor the view taken by his fellow apostles, who might have beene\nthought too credulous in this case, if spirits could take shapes at\ntheir pleasure. Jesus saith to him; Bicause thou hast seene (and not,\nbicause thou hast felt) thou beleevest. Item he saith; Blessed are they\nthat beleeve and see not (and not, they that beleeve and feele not.)\nWhereby he noteth that our corporall eies may discerne betwixt a spirit\nand a naturall bodie; reprooving him, bicause he so much relied upon\nhis externall senses, in cases where faith should have prevailed; &\nhere, in a matter of faith revealed in the word, would not credit the\nmiracle which was exhibited unto him in most naturall and sensible sort.\n\n\u2666John. 20, 29.\u2666\n\nHowbeit, _Erastus_ saith, and so dooth _Hyperius_, _Hemingius_,\n_Dan\u00e6us_, _M. Mal. Bodin_, _&c._ that evill spirits eate, drinke, and\nkeepe companie with men, and that they can take palpable formes of\nbodies, producing examples thereof, to wit: _Spectrum Germanicum seu\nAugustanum_, and the angell whose feet _Lot_ washed; as though bicause\nGod can indue his messengers with bodies at his pleasure, therefore\nthe divell and everie spirit can doo the like. How the eleven apostles\nwere in this case deceived, appeareth in _Luke._ 24. and in _Mark._\n16. as also in _Matth._ 14. where the apostles and disciples were all\ndeceived, taking Christ to be a spirit, when he walked on the sea.\nAnd why might they not be deceived herein, as well as in that they\nthought Christ had spoken of a temporall kingdome, when he preached of\nthe kingdome of heaven? Which thing they also much misconceived; as\nlikewise when he did bid them beware of the leven of the Pharisies,\nthey understood that he spake of materiall bread.\n\n\u2666_Erast. fol. 62._\u2666\n\n\u2666Luk. 24, 37.\n Mark. 16, 14.\n Mat. 14, 16.\u2666\n\n\u2666Matth. 20.\u2666\n\n\u2666Matt. 16, 11.\u2666\n\n\n\n\n The fift Chapter.\n\n _Why Apollo was called Pytho whereof those witches were called\n Pythonists: Gregorie his letter to the divell._\n\n\nBut to returne to our oracle of _Apollo_ at _Delphos_, who was called\n_Pytho_, for that _Apollo_ slue a serpent so called, whereof the\n_Pythonists_ take their name: I praie you consider well of this tale,\nwhich I will trulie rehearse out of the ecclesiasticall historie,\nwritten by _Eusebius_, wherein you shall see the absurditie of the\nopinion, the cousenage of these oraclers, and the deceived mind or\nvaine opinion of so great a doctor bewraied and deciphered altogither\nas followeth.\n\n\u2666_Euseb. lib. 7. cap. 25._\u2666\n\n_Gregorie Neoc\u00e6sariensis_ in his jornie and waie to passe over the\n_Alpes_, came to the temple of _Apollo_: where _Apollos_ priest living\nrichlie upon the revenues and benefit proceeding from that idoll, did\ngive great intertainement unto _Gregorie_, and made him good cheare.\nBut after _Gregorie_ was gone, _Apollo_ waxed dumbe, so as the priests\ngaines decaied: for the idoll growing into contempt, the pilgrimage\nceased. The spirit taking compassion upon the priests case, and upon\nhis greefe of mind in this behalfe, appeared unto him, and told him\nflatlie, that his late ghest _Gregorie_ was the cause of all his\nmiserie. For (saith the divell) he hath banished me, so that I cannot\nreturne without a speciall licence or pasport from him. It was no need\nto bid the priest make hast, for immediatlie he tooke post horsses,\nand galloped after _Gregorie_, till at length he overtooke him, and\nthen expostulated with him for this discourtesie profered in recompense\nof his good cheare; and said, that if he would not be so good unto\nhim, as to write his letter to the divell in his behalfe, he should\nbe utterlie undone. To be short, his importunitie was such, that he\nobtained _Gregorie_ his letter to the divell, who wrote unto him in\nmaner and forme following, word for word: _Permitto tibi redire in\nlocum tuum, & agere qu\u00e6 consuevisti_; which is in English; I am content\nthou returne into thy place, and doo as thou wast woont. Immediatlie\nupon the receipt of this letter, the idoll spake as before. And here\nis to be noted, that as well in this, as in the execution of all\ntheir other oracles and cousenages, the answers were never given _Ex\ntempore_, or in that daie wherein the question was demanded, because\nforsooth they expected a vision (as they said) to be given the night\nfollowing, whereby the cousenage might the more easilie be wrought.\n\n\u2666Note the cousenage of oracles.\u2666\n\n\n\n\n The sixt Chapter.\n\n _Apollo, who was called Pytho, compared to the Rood of grace:\n Gregories letter to the divell confuted._\n\n\nWhat need manie words to confute this fable? For if _Gregorie_ had\nbeene an honest man, he would never have willinglie permitted, that the\npeople should have beene further cousened with such a lieng spirit:\nor if he had beene halfe so holie as _Eusebius_ maketh him, he would\nnot have consented or yeelded to so lewd a request of the priest,\nnor have written such an impious letter, no not though good might\nhave come thereof. And therefore as well by the impossibilitie and\nfollie conteined therein, as of the impietie (whereof I dare excuse\n_Gregorie_) you maie perceive it to be a lie. Me thinks they which\nstill mainteine that the divell made answer in the idoll of _Apollo_,\n&c: maie have sufficient persuasion to revoke their erronious opinions:\nin that it appeareth in record, that such men as were skilfull in\naugurie, did take upon them to give oracles at _Delphos_, in the place\nof _Apollo_: of which number _Tisanius_ the sonne of _Antiochus_\nwas one. But vaine is the answer of idols. Our Rood of grace, with\nthe helpe of little S. _Rumball_, was not inferior to the idoll of\n_Apollo_: for these could not onlie worke externall miracles, but\nmanifest the internall thoughts of the hart, I beleeve with more\nlivelie shew, both of humanitie and also of divinitie, than the other.\nAs if you read M. _Lamberts_ booke of the perambulation of _Kent_,\nit shall partlie appeare. But if you talke with them that have beene\nbeholders thereof, you will be satisfied herein. And yet in the blind\ntime of poperie, no man might (under paine of damnation) nor without\ndanger of death, suspect the fraud. Naie, what papists will yet\nconfesse they were idols, though the wiers that made their eies gogle,\nthe pins that fastened them to the postes to make them seeme heavie,\nwere seene and burnt together with the images themselves, the knaverie\nof the priests bewraied, and everie circumstance thereof detected and\nmanifested?\n\n\u2666Zach. 10.\u2666\n\n\u2666_W. Lambert in titulo Boxley._\u2666\n\n\n\n\n The seventh Chapter.\n\n _How diverse great clarkes and good authors have beene abused\n in this matter of spirits through false reports, and by meanes\n of their credulitie have published lies, which are confuted by\n Aristotle and the scriptures._\n\n\n_Plutarch_, _Livie_, and _Valerius Maximus_, with manie other grave\nauthors, being abused with false reports, write that in times past\nbeasts spake, and that images could have spoken and wept, and did let\nfall drops of blood, yea and could walk from place to place: which\nthey saie was doone by procuration of spirits. But I rather thinke\nwith _Aristotle_, that it was brought to passe _Hominum & sacerdotum\ndeceptionibus_, to wit: by the cousening art of craftie knaves and\npriests. And therefore let us follow _Esaies_ advise, who saith;\nWhen they shall saie unto you, Enquire of them that have a spirit of\ndivination, and at the soothsaiers, which whisper and mumble in your\neares to deceive you, &c: enquire at your owne God, &c. And so let us\ndoo. And here you see they are such as runne into corners, and cousen\nthe people with lies, &c. For if they could doo as they saie, they\ncould not aptlie be called liers, neither need they go into corners to\nwhisper, &c.\n\n\u2666Esai. 8, 19.\u2666\n\n\n\n\n The eight Chapter.\n\n _Of the witch of Endor, and whether she accomplished the raising\n of Samuel truelie, or by deceipt: the opinion of some divines\n hereupon._\n\n\nThe woman of _Endor_ is comprised under this word _Ob_: for she is\ncalled _Pythonissa_. It is written in 2. _Sam. cap._ 28. that she\nraised up _Samuel_ from death, and the other words of the text are\nstronglie placed, to inforce his verie resurrection. The mind and\nopinion of Jesus Syrach evidentlie appeareth to be, that _Samuel_\nin person was raised out from his grave, as if you read _Eccl._ 46.\n19, 20. you shall plainlie perceive. Howbeit he disputeth not there,\nwhether the storie be true or false, but onlie citeth certaine verses\nof the 1. booke of _Samuel cap._ 18. simplie, according to the letter,\npersuading maners and the imitation of our vertuous predecessors, and\nrepeating the examples of diverse excellent men; namelie of _Samuel_:\neven as the text it selfe urgeth the matter, according to the deceived\nmind and imagination of _Saule_, and his servants. And therefore in\ntruth, _Sirach_ spake there according to the opinion of _Saule_, which\nso supposed, otherwise it is neither heresie nor treason to saie he was\ndeceived.\n\n\u26662. Sam. 28.\u2666\n\nHe that weigheth well that place, and looketh into it advisedlie,\nshall see that _Samuel_ was not raised from the dead; but that\nit was an illusion or cousenage practised by the witch. For the\nsoules of the righteous are in the hands of God: according to that\nwhich _Chrysostome_ saith; Soules are in a certeine place expecting\njudgement, and cannot remove from thence. Neither is it Gods will, that\nthe living should be taught by the dead. Which things are confirmed and\napproved by the example of _Lazarus_ and _Dives_: where it appeareth\naccording to _Deut._ 18. that he will not have the living taught\nby the dead, but will have us sticke to his word, wherein his will\nand testament is declared. In deed _Lyra_ and _Dionysius_ incline\ngreatlie to the letter. And _Lyra_ saith, that as when _Balaam_ would\nhave raised a divell, God interposed himselfe: so did he in this case\nbring up _Samuell_, when the witch would have raised hir divell. Which\nis a probable interpretation. But yet they dare not stand to that\nopinion, least they should impeach S. _Augustines_ credit, who (they\nconfesse) remained in judgement and opinion (without contradiction of\nthe church) that _Samuell_ was not raised. For he saith directlie,\nthat _Samuell_ himselfe was not called up. And indeed, if he were\nraised, it was either willinglie, or perforce: if it were willinglie,\nhis sinne had beene equall with the witches.\n\n\u2666Sap 3.\n Ps. 92. & 97.\n _Chrysost. homilia. 21. in Matth._\u2666\n\n\u2666Luke. 16.\u2666\n\n\u2666_August. lib. qu\u00e6. vet. et novi testam. qu\u00e6st. 27.\n Item, part. 2. cap. 26.\n Item, qu\u00e6. 5. nec mirum ad Simplician. lib. 2. 93 ad Dulcitium. qu\u00e6. 6.\n Item. lib. 2. de doct. chri._\u2666\n\nAnd _Peter Martyr_ (me thinks) saith more to the purpose, in these\nwords, to wit: This must have beene doone by Gods good will, or\nperforce of art magicke: it could not be doone by his good will,\nbicause he forbad it; nor by art, bicause witches have no power over\nthe godlie. Where it is answered by some, that the commandement was\nonlie to prohibit the Jewes to aske counsell of the dead, and so\nno fault in _Samuell_ to give counsell. We may as well excuse our\nneighbours wife, for consenting to our filthie desires, bicause it is\nonlie written in the decalog; Thou shalt not desire thy neighbours\nwife. But indeed _Samuell_ was directlie forbidden to answer _Saule_\nbefore he died: and therefore it was not likelie that God would appoint\nhim, when he was dead, to doo it.\n\n\u2666Deut. 18, Exodus. 20.\u2666\n\n\n\n\n The ninth Chapter.\n\n _That Samuel was not raised indeed, and how Bodin and all papists\n dote herein, and that soules cannot be raised by witchcraft._\n\n\nFurthermore, it is not likelie that God would answer _Saule_ by dead\n_Samuell_, when he would not answer him by living _Samuell_: and most\nunlikelie of all, that God would answer him by a divell, that denied\nto doo it by a prophet. That he was not brought up perforce, the whole\ncourse of the scripture witnesseth, and prooveth; as also our owne\nreason may give us to understand. For what quiet rest could the soules\nof the elect enjoy or possesse in _Abrahams_ bosome, if they were to be\nplucked from thence at a witches call and commandement? But so should\nthe divell have power in heaven, where he is unworthie to have anie\nplace himselfe, and therefore unmeete to command others.\n\nManie other of the fathers are flatlie against the raising up of\n_Samuell_: namelie, _Tertullian_ in his booke _De anima_, _Justine\nMartyr In explicatione, qu\u00e6._ 25. _Rabanus In epistolis ad Bonas.\nAbat, Origen In historia de Bileamo, &c._ Some other dote exceedinglie\nherein, as namelie _Bodin_, and all the papists in generall: also\n_Rabbi Sedias Haias_, & also all the Hebrues, saving _R. David Kimhi_,\nwhich is the best writer of all the _Rabbins_: though never a good\nof them all. But _Bodin_, in maintenance therof, falleth into manie\nabsurdities, prooving by the small faults that _Saule_ had committed,\nthat he was an elect: for the greatest matter (saith he) laid unto his\ncharge, is the reserving of the _Amalekits_ cattell, &c. He was an\nelect, &c: confirming his opinion with manie ridiculous fables, & with\nthis argument, to wit: His fault was too little to deserve damnation;\nfor _Paule_ would not have the incestuous man punished too sore,\nthat his soule might be saved. _Justine Martyr_ in another place was\nnot onlie deceived in the actuall raising up of _Samuels_ soule, but\naffirmed that all the soules of the prophets and just men are subject\nto the power of witches. And yet were the Heathen much more fond\nherein, who (as _Lactantius_ affirmeth) boasted that they could call up\nthe soules of the dead, and yet did thinke that their soules died with\ntheir bodies. Whereby is to be seene, how alwaies the world hath beene\nabused in the matters of witchcraft & conjuration. The Necromancers\naffirme, that the spirit of anie man may be called up, or recalled (as\nthey terme it) before one yeare be past after their departure from the\nbodie. Which _C. Agrippa_ in his booke _De occulta philosophia_ saith,\nmay be doone by certeine naturall forces and bonds. And therefore\ncorpses in times past were accompanied and watched with lights,\nsprinkled with holie water, perfumed with incense, and purged with\npraier all the while they were above ground: otherwise the serpent\n(as the Maisters of the Hebrues saie) would devoure them, as the food\nappointed to him by God: _Gen._ 3. alledging also this place; We shall\nnot all sleepe, but we shall be changed, bicause manie shall remaine\nfor perpetuall meate to the serpent: whereupon riseth the contention\nbetweene him and _Michaell_, concerning the bodie of _Moses_; wherein\nscripture is alledged. I confesse that _Augustine_, and the residue\nof the doctors, that denie the raising of _Samuell_, conclude, that\nthe divell was fetcht up in his likenesse: from whose opinions (with\nreverence) I hope I may dissent.\n\n\u2666_J. Bod. lib. de d\u00e6m. 2. cap. 3._\u2666\n\n\u26661. Samu. 28.\u2666\n\n\u26661. Cor. 5.\u2666\n\n\u2666_J. Martyr in colloquio cum Triphone Jud\u00e6o._\u2666\n\n\u2666_Lact. lib. 7. cap. 13._\u2666\n\n\u2666Jud. vers. 9.\u2666\n\n\n\n\n The tenth Chapter.\n\n _That neither the divell nor Samuell was raised, but that it was\n a meere cousenage, according to the guise of our Pythonists._\n\n\nAgaine, if the divell appeared, and not _Samuell_: whie is it said in\n_Eccle._ that he slept? for the divell neither sleepeth nor dieth.\nBut in truth we may gather, that it was neither the divell in person,\nnor _Samuell_: but a circumstance is here described, according to the\ndeceived opinion and imagination of _Saule_. Howbeit _Augustine_ saith,\nthat both these sides may easilie be defended. But we shall not need\nto fetch an exposition so farre off: for indeed (me thinkes) it is\n_Long\u00e8 petita_; nor to descend so lowe as hell, to fetch up a divell to\nexpound this place. For it is ridiculous (as _Pompanacius_ saith) to\nleave manifest things, and such as by naturall reason may be prooved,\nto seeke unknowne things, which by no likeliehood can be conceived, nor\ntried by anie rule of reason. But in so much as we have libertie by S.\n_Augustines_ rule, in such places of scripture as seeme to conteine\neither contrarietie or absurditie, to varie from the letter, and to\nmake a godlie construction agreeable to the word; let us confesse that\n_Samuell_ was not raised (for that were repugnant to the word) and see\nwhether this illusion may not be contrived by the art and cunning of\nthe woman, without anie of these supernaturall devices: for I could\ncite a hundred papisticall and cousening practises, as difficult as\nthis, and as cleanlie handled. And it is to be surelie thought, if it\nhad beene a divell, the text would have noted it in some place of the\nstorie: as it dooth not. But _Bodin_ helpeth me exceedinglie in this\npoint, wherein he forsaketh (he saith) _Augustine_, _Tertullian_, and\n_D. Kimhi_ himselfe, who saie it was the divell that was raised up:\nwhich (saith _Bodin)_ could not be; for that in the same communication\nbetweene _Saule_ and _Samuell_, the name of _Jehovah_ is five times\nrepeated, of which name the divell cannot abide the hearing.\n\n\u2666_Pompanacius lib. de incant. cap. 2._\u2666\n\n\u2666_J. Bod. lib. de d\u00e6m. 2. cap. 3._\u2666\n\n\n\n\n The eleventh Chapter.\n\n _The objection of the witchmongers concerning this place fullie\n answered, and what circumstances are to be considered for the\n understanding of this storie, which is plainelie opened from the\n beginning of the 28. chap. of the 1. Samuel, to the 12. verse._\n\n\nWhere such a supernaturall miracle is wrought, no doubt it is a\ntestimonie of truth; as _Peter Martyr_ affirmeth. And in this case it\nshould have beene a witnesse of lies: for (saith he) a matter of such\nweight cannot be attributed unto the divell, but it is the mightie\npower of God that dooth accomplish it. And if it laie in a witches\npower to call up a divell, yet it lieth not in a witches power to\nworke such miracles: for God will not give his power and glorie to\nanie creature. To understand this place, we must diligentlie examine\nthe circumstance thereof. It was well knowne that _Saule_, before he\nresorted to the witch, was in despaire of the mercies and goodnes of\nGod; partlie for that _Samuell_ told him long before, that he should be\noverthrowne, and _David_ should have his place; and partlie bicause God\nbefore had refused to answer him, either by _Samuell_ when he lived, or\nby anie other prophet, or by _Urim_ or _Thumim_, &c. And if you desire\nto see this matter discussed, turne to the first of _Samuell_, the 28.\nchapter, and conferre my words therewith.\n\n\u2666_P. Martyr in comment. in Sam. 28. verse. 9._\u2666\n\n\u2666Isai. 42.\n 1. Sam. 28.\u2666\n\n_Saule_ seeing the host of the _Philistines_ come upon him (which thing\ncould not be unknown to all the people) fainted, bicause he sawe their\nstrength, and his owne weaknesse, and speciallie that he was forsaken:\nso as being now straught of mind, desperate, and a verie foole, he\ngoeth to certeine of his servants, that sawe in what taking he was,\nand asked them for a woman that had a familiar spirit, and they told\nhim by and by that there dwelt one at _Endor_. By the waie you shall\nunderstand, that both _Saule_ and his servants ment such a one as\ncould by hir spirit raise up _Samuell_, or any other that was dead and\nburied. Wherein you see they were deceived, though it were true, that\nshe tooke upon hir so to doo. To what use then served hir familiar\nspirit, which you conceive she had, bicause _Saules_ servants said so?\nSurelie, as they were deceived and abused in part, so doubtlesse were\nthey in the rest. For to what purpose (I saie) should hir familiar\nserve, if not for such intents as they reported, and she undertooke? I\nthinke you will grant that _Saules_ men never sawe hir familiar: for I\nnever heard any yet of credit saie, that he was so much in the witches\nfavour, as to see hir divell; although indeed we read among the popish\ntrumperie, that S. _Cicilie_ had an angell to hir familiar, and that\nshe could shew him to whom she would, and that she might aske and have\nwhat she or hir friend list: as appeareth in the lesson read in the\npopish church on saint _Cicilies_ daie. Well, I perceive the woman of\n_Endors_ spirit was a counterfeit, and kept belike in hir closet at\n_Endor_, or in the bottle, with mother _Alices_ divell at _Westwell_,\nand are now bewraied and fled togither to _Limbo patrum_, _&c._ And\nthough _Saule_ were bewitched and blinded in the matter; yet doubtlesse\na wise man wold have perchance espied her knaverie. Me thinks _Saule_\nwas brought to this witch, much after the maner that doctor _Burcot_\nwas brought to _Feats_, who sold maister Doctor a familiar, wherby he\nthought to have wrought miracles, or rather to have gained good store\nof monie. This fellowe by the name of _Feats_ was a jugler, by the name\nof _Hilles_ a witch or conjurer, everie waie a cousener: his qualities\nand feats were to me and manie other well knowne and detected. And yet\nthe opinion conceived of him was most strange and woonderfull; even\nwith such and in such cases, as it greeveth me to thinke of; speciallie\nbicause his knaverie and cousenage reached to the shedding of innocent\nbloud. But now forsooth _Saule_ covereth himselfe with a net; and\nbicause he would not be knowne, he put on other garments. But to bring\nthat matter to passe, he must have beene cut shorter by the head and\nshoulders, for by so much he was higher than any of the people. And\ntherfore whatsoever face the craftie quene did set upon it, she knew\nhim well enough. And for further proofe thereof, you may understand,\nthat the princes of the Jewes were much conversant with the people. And\nit appeereth manifestlie, that _Saule_ dwelt verie neere to _Endor_,\nso as she should the rather knowe him; for in the evening he went\nfrom his lodging unto hir house: neither should it seeme that she was\ngone to bed when he came. But bicause that may be uncerteine, you may\nsee in the processe of the text, that in a peece of the night he went\nfrom his house to hirs, and with much adoo intreated her to consent to\nhis request. She finished hir conjuration, so as both _Saules_ part,\nthe witches part, and also _Samuels_ part was plaied: and after the\nsolemnization therof, a calfe was killed, a batch of bread baked, and\na supper made readie and eaten up; and after all this, he went home\nthe same night: and had need so to doo, for he had some businesse the\nnext daie. By these and manie other circumstances it may bee gathered,\nthat she dissembled, in saieng she knew him not, and consequentlie\ncounterfaited, and made a foole of him in all the rest.\n\n\u26661. Sam. 28, 7.\u2666\n\n\u2666S. Cicilies familiar.\u2666\n\n\u2666D. Burcot. Feats.\u2666\n\n\u26661. Sam. 28, 8\u2666\n\n\u26661. Sa 10, 23.\u2666\n\n\u2666Ibidem.\u2666\n\nIt appeereth there, that he, with a couple of his men, went to hir by\nnight, and said; Conjecture unto me by thy familiar spirit, and bring\nme up whom I shall name unto thee. The godlie learned knowe that this\nwas not in the power of the witch of _Endor_, but in the God of heaven\nonelie to accomplish. Howbeit, _Saule_ was bewitched so to suppose:\nand yet is he more simple that will be overtaken with the devises of\nour old witches, which are produced to resemble hir. And why should we\nthinke, that GOD would rather permit the witch to raise _Samuel_, than\nthat _Dives_ could obteine _Lazarus_ to come out of _Abrahams_ bosome,\nupon more likelie and more reasonable conditions? Well now dooth\nthis strumpet (according to the guise of our cousening witches and\nconjurers) make the matter strange unto _Saule_, saieng that he came\nto take hir in a snare, &c. But witches seldome make this objection,\nsaving when they mistrust that he which commeth to them will espie\ntheir jugling: for otherwise, where the witchmonger is simple and easie\nto be abused, the witch will be as easie to be intreated, and nothing\ndangerous of hir cunning; as you see this witch was soone persuaded\n(notwithstanding that objection) bicause she perceived and sawe that\n_Saule_ was affraid and out of his wits. And therfore she said unto\nhim; Whom shall I raise up? As though she could have brought unto him\n_Abraham_, _Isaac_, or _Jacob_; who cannot heare us, therefore cannot\nrise at our call. For it is written; Looke thou downe from heaven\nand behold us, &c: as for _Abraham_ he is ignorant of us, and Israel\nknoweth us not.\n\n\u2666Ibidem.\u2666\n\n\u26661 Sam. 28, 9.\u2666\n\n\u26661. Sa. 28. 12.\u2666\n\n\u2666Isa. 63, 15. 16\u2666\n\n\n\n\n The twelfe Chapter.\n\n _The 12. 13. & 14. verses of 1. Samuel 28. expounded: wherin is\n shewed that Saule was cousened and abused by the witch, and that\n Samuel was not raised, is prooved by the witches owne talke._\n\n\nThe manner and circumstance of their communication, or of hir\nconjuration, is not verbatim set downe and expressed in the text; but\nthe effect thereof breeflie touched: yet will I shew you the common\norder of their conjuration, and speciallie of hirs at this time used.\nWhen _Saule_ had told hir, that he would have _Samuel_ brought up to\nhim, she departed from his presence into hir closet, where doubtles she\nhad hir familiar; to wit, some lewd craftie preest, and made _Saule_\nstand at the doore like a foole (as it were with his finger in a hole)\nto heare the cousening answers, but not to see the cousening handling\nthereof, and the couterfetting of the matter. And so goeth she to\nworke, using ordinarie words of conjuration, of which there are sundrie\nvarieties and formes (whereof I shall have occasion to repeat some in\nanother place) as you see the juglers (which be inferior conjurors)\nspeake certeine strange words of course to lead awaie the eie from\nespieng the maner of their conveiance, whilest they may induce the\nmind to conceive and suppose that he dealeth with spirits; saieng,\n_Hay, fortune furie, nunq; credo, passe, passe, when come you sirra_.\nSo belike after many such words spoken, she saith to hir selfe; Lo now\nthe matter is brought to passe, for I see woonderfull things. So as\n_Saule_ hearing these words, longed to knowe all, and asked hir what\nshe sawe. Whereby you may know that _Saule_ sawe nothing, but stood\nwithout like a mome, whilest she plaied hir part in hir closet: as\nmay most evidentlie appeere by the 21. verse of this chapter where\nit is said; Then the woman came out unto _Saule_. Howbeit, a little\nbefore she cunninglie counterfaited that she sawe _Samuel_, and thereby\nknewe it was _Saule_ that was come unto hir. Whereby all the world may\nperceive the cousening, and hir dissimulation. For by that which hath\nbeene before said, it must needs be that she knew him. And (I praie\nyou) why should she not have suspected aswell him to be _Saule_ before,\nwhen in expresse words he required hir to bring unto him _Samuel_, as\nnow, when _Samuel_ appeered unto hir?\n\n\u2666The maner of the witch of Endors cousening of Saule.\u2666\n\n\u26661. Sa. 28, 13.\u2666\n\n\u26661. Sa. 28, 21.\u2666\n\nWell, to the question before proposed by _Saule_, she answereth and\nlieth, that she saw angels or gods ascending up out of the earth. Then\nproceedeth she with her inchanting phrases and words of course: so as\nthereby _Saule_ gathereth and supposeth that she hath raised a man. For\notherwise his question dependeth not upon any thing before spoken. For\nwhen she hath said; I sawe angels ascending, &c: the next word he saith\nis; What fashion is he of? Which (I saie) hangeth not upon hir last\nexpressed words. And to this she answered not directlie, that it was\n_Samuel_; but that it was an old man lapped in a mantell: as though she\nknew not him that was the most notorious man in Israell, that had beene\nher neighbour by the space of manie yeeres, and upon whom (while he\nlived) everie eie was fixed, and whom also she knew within lesse than a\nquarter of an houre before, as by whose meanes also she came acquainted\nwith _Saule_. Read the text and see.\n\n\u26661. Sa. 28, 4.\u2666\n\n\u26661. Sa. 28, 12.\u2666\n\nBut she describeth his personage, and the apparell which he did\nusuallie weare when he lived: which if they were both buried togither,\nwere consumed and rotten, or devoured with wormes before that time.\nBelike he had a new mantell made him in heaven: and yet they saie\nTailors are skantie there, for that their consciences are so large\nhere. In this countrie, men give awaie their garments when they die:\nif _Samuel_ had so doone, hee could not have borrowed it againe; for\nof likliehood it would have beene worne out in that space, except the\ndonee had beene a better husband than I: for the testator was dead (as\nit is supposed) two yeares before.\n\n\n\n\n The xiii. Chapter.\n\n _The residue of 1. Sam. 28. expounded: wherin is declared how\n cunninglie this witch brought Saule resolutelie to beleeve that\n she raised Samuel, what words are used to colour the cousenage,\n and how all might also be wrought by ventriloquie._\n\n\nNow commeth in _Samuel_ to plaie his part: but I am persuaded it was\nperformed in the person of the witch hir selfe, or of hir confederate.\nHe saith to _Saule_; Why has thou disquieted me, to bring me up? As\nthough without guile or packing it had beene _Samuel_ himselfe. _Saule_\nanswered that he was in great distresse: for the _Philistines_ made\nwarre upon him. Whereby the witch, or hir confederate priest might\neasilie conjecture that his heart failed, and direct the oracle or\nprophesie accordinglie: especiallie understanding by his present talke,\nand also by former prophesies and dooings that were past, that God\nhad forsaken him, and that his people were declining from him. For\nwhen _Jonathan_ (a little before) overthrew the _Philistines_, being\nthirtie thousand chariots and six thousand horssemen; _Saule_ could not\nassemble above six hundred souldiers.\n\n\u26661. Sa. 28, 15.\u2666\n\n\u2666Ibidem.\u2666\n\n\u26661. Sam 13, 5.\u2666\n\n\u26661. Sa. 13, 15.\u2666\n\nThen said _Samuel_ (which some suppose was sathan, and as I thinke\nwas the witch, with a confederate; for what need so farre fetches,\nas to fetch a divell supernaturallie out of hell, when the illusion\nmay be here by naturall meanes deciphered? And if you note the words\nwell, you shall perceive the phrase not to come out of a spirituall\nmouth of a divell, but from a lieng corporall toong of a cousener,\nthat careth neither for God nor the divell, fr\u014d whence issueth such\nadvise and communication, as greatlie disagreeth from sathans nature\nand purpose. For thus (I saie) the said _Samuel_ speaketh: Wherefore\ndooest thou aske me, seeing the Lord is gone from thee, and is thine\nenemie? Even the Lord hath doon unto him as he spake by mine hand: for\nthe Lord will rent thy kingdome out of thine hand, and give it to thy\nneighbour _David_, bicause thou obeiedst not the voice of the Lord, &c.\nThis (I say) is no phrase of a divell, but of a cousener, which knew\nbefore what _Samuel_ had prophesied concerning _Saules_ destruction.\nFor it is the divels condition, to allure the people unto wickednes,\nand not in this sort to admonish, warne, and rebuke them for evill.\nAnd the popish writers confes, that the divell would have beene gone at\nthe first naming of God. If it bee said, that it was at Gods speciall\ncommandement and will, that _Samuel_ or the divell should be raised, to\npropound this admonition, to the profit of all posteritie: I answer,\nthat then he would rather have doone it by some of his living prophets,\nand that sathan had not beene so fit an instrument for that purpose.\nAfter this falleth the witch (I would saie _Samuel_) into the veine of\nprophesieng, and speaketh to _Saule_ on this wise; The Lord will rent\nthy kingdome out of thine hand, and give it to thy neighbor _David_,\nbicause thou obeiedst not the voice of the Lord, nor executedst his\nfierse wrath upon the _Amalekites_: therefore hath the Lord doone this\nunto thee this daie. Moreover, the Lord will deliver thee into the\nhands of the _Philistines_, and to morrowe shalt thou and thy sonnes be\nwith me, and the Lord shall give the host of Israel into the hands of\nthe _Philistines_. What could _Samuel_ have said more?\n\n\u26661. Sam. 28. 16. 17.\u2666\n\n\u26661. Sa. 15, 28.\u2666\n\n\u26661. Sa 28, 17.\u2666\n\n\u266618.\u2666\n\n\u266619.\u2666\n\nMe thinks the divell would have used another order, encouraging _Saule_\nrather than rebuking him for his evill. The divell is craftier than to\nleave such an admonition to all posterities, as should be prejudiciall\nunto his kingdome, and also be void of all impietie. But so divine a\nsentence maketh much for the maintenance of the witches credit, and\nto the advancement of hir gaines. Howbeit, concerning the veritie of\nthis prophesie, there be many disputable questions: first, whether\nthe battell were fought the next daie; secondlie, whether all his\nsonnes were killed with him; item, whether they went to heaven or\nhell togither, as being with _Samuel_, they must be in heaven, and\nbeing with sathan, they must be in hell. But although everie part of\nthis prophesie were false, as that all his sonnes were not slaine\n(_Ishbosheth_ living and reigning in Israel two yeares after _Saules_\ndeath) and that the battell was not on the morrow, and that wicked\n_Saule_, after that he had killed himselfe, was not with good _Samuel_;\nyet this witch did give a shrewd gesse to the sequele. Which whether\nit were true or false, perteins not to my purpose; and therfore I\nwill omit it. But as touching the opinion of them that saie it was\nthe divell, bicause that such things came to passe; I would faine\nknowe of them where they learne that divels foreknow things to come.\nIf they saie he gesseth onelie upon probabilities, the witch may also\ndoo the like. But here I may not forget the decrees, which conclude,\nthat _Samuel_ appeered not unto _Saule_; but that the historiographer\nset foorth _Saules_ mind and _Samuels_ estate, and certeine things\nwhich were said & seene, omitting whether they were true or false: and\nfurther, that it were a great offense for a man to beleeve the bare\nwords of the storie. And if this exposition like you not, I can easilie\nframe my selfe to the opinion of some of great learning, expounding\nthis place, and that with great probabilitie, in this sort; to wit,\nthat this _Pythonist_ being _Ventriloqua_; that is, Speaking as it\nwere from the bottome of hir bellie, did cast hir selfe into a transe,\nand so abused _Saule_, answering to _Saule_ in _Samuels_ name, in hir\ncounterfeit hollow voice: as the wench of _Westwell_ spake, whose\nhistorie I have rehearsed before at large, in pag. 127 and this is\nright _Ventriloquie_.\n\n\u26662. Reg. 4.\u2666\n\n\u2666_Canon. 26. qu\u00e6st. cap. 5. nec mirum._\u2666\n\n\u2666Right Ventriloquie.\u2666\n\n\n\n\n The xiiii. Chapter.\n\n _Opinions of some learned men, that Samuel was indeed raised, not\n by the witches art or power, but by the speciall miracle of God,\n that there are no such visions in these our daies, & that our\n witches cannot doo the like._\n\n\nAias and _Sadaias_ write, that when the woman sawe the miracle indeed,\nand more than she looked for, or was woont to doo; she began to crie\nout, that this was a vision indeed, and a true one, not doone by hir\nart, but by the power of God. Which exposition is far more probable\nthan our late writers judgements hereupon, and agreeth with the\nexposition of diverse good divines. _Gelasius_ saith, it was the verie\nspirit of _Samuel_: and where he suffered himself to be worshipped, it\nwas but in civill salutation and courtesie; and that God did interpose\n_Samuel_, as he did _Elias_ to the messenger of _Ochosias_, when he\nsent to _Belzebub_ the god of _Acharon_. And here is to be noted, that\nthe witchmongers are set up in this point: for the papists saie, that\nit cannot be a divell, bicause Jehovah is thrise or five times named\nin the storie. Upon this peece of scripture arguments are daielie\ndevised, to proove and mainteine the miraculous actions of witchcraft,\nand the raising of the dead by conjurations. And yet if it were true,\nthat _Samuel_ himselfe were raised, or the divell in his likenesse;\nand that the witch of _Endor_ by hir art and cunning did it, &c: it\nmaketh rather to the disproofe than to the proofe of our witches, which\ncan neither do that kind of miracle, or any other, in any such place\nor companie, where their jugling and cousenage may be seen and laid\nopen. And I challenge them all (even upon the adventure of my life)\nto shew one peece of a miracle, such as Christ did trulie, or such\nas they suppose this witch did diabolicallie, be it not with art nor\nconfederacie, whereby some colour thereof may be made; neither are\nthere any such visions in these daies shewed.\n\n\u2666J. Bodin & L. vairus differ herein.\u2666\n\n\u2666A bold, discreet, and faithfull challenge\u2666\n\nHeretofore God did send his visible angels to men: but now we heare\nnot of such apparitions, neither are they necessarie. Indeed it\npleased God heretofore, by the hand of _Moses_ and his prophets,\nand speciallie by his sonne Christ and his apostles, to worke great\nmiracles, for the establishing of the faith: but now whatsoever is\nnecessarie for our salvation, is conteined in the word of God: our\nfaith is alredie confirmed, and our church established by miracles;\nso as now to seeke for them, is a point of infidelitie. Which the\npapists (if you note it) are greatlie touched withall, as in their\nlieng legends appeareth. But in truth, our miracles are knaveries\nmost commonlie, and speciallie of priests, whereof I could cite a\nthousand. If you read the storie of Bell and the dragon, you shall find\na cousening miracle of some antiquitie. If you will see newer devises,\nread _Wierus_, _Cardanus_, _Baleus_, and speciallie _Lavaterns_,[*]\n_&c._ There have beene some [\u2020]walking spirits in these parts so\nconjured not long since, as afterwards they little delighted to make\nanie more apparitions.\n\n\u2666[*] [_ns_ read _us_.]\u2666\n\n\u2666[\u2020] At Canturburie by Rich. Lee esquire, & others, anno. 1573. At Rie\nby maister Gaymor & others, anno. 1577.\u2666\n\n\n\n\n The xv. Chapter.\n\n _Of vaine apparitions, how people have beene brought to feare\n bugges, which is partlie reformed by preaching of the gospell,\n the true effect of Christes miracles._\n\n\nBut certeinlie, some one knave in a white sheete hath cousened and\nabused manie thousands that waie; speciallie when Robin good-fellow\nkept such a coile in the countrie. But you shall understand, that\nthese bugs speciallie are spied and feared of sicke folke, children,\nwomen, and cowards, which through weaknesse of mind and bodie, are\nshaken with vaine dreames and continuall feare. The _Scythians_, being\na stout and a warlike nation (as divers writers report) never see\nanie vaine sights or spirits. It is a common saieng; A lion feareth\nno bugs. But in our childhood our mothers maids have so terrified us\nwith an ouglie divell having hornes on his head, fier in his mouth, and\na taile in his breech, eies like a bason, fanges like a dog, clawes\nlike a beare, a skin like a Niger, and a voice roring like a lion,\nwhereby we start and are afraid when we heare one crie Bough: and they\nhave so fraied us with bull beggers, spirits, witches, urchens, elves,\nhags, fairies, satyrs, pans, faunes, sylens, kit with the cansticke,\ntritons, centaurs, dwarfes, giants, imps, calcars, conjurors, nymphes,\nchanglings, _Incubus_, Robin good-fellowe, the spoorne, the mare,\nthe man in the oke, the hell waine, the fierdrake, the puckle, Tom\nthombe, hob gobblin, Tom tumbler, boneles, and such other bugs, that\nwe are afraid of our owne shadowes: in so much as some never feare the\ndivell, but in a darke night; and then a polled sheepe is a perillous\nbeast, and manie times is taken for our fathers soule, speciallie in\na churchyard, where a right hardie man heretofore scant durst passe\nby night, but his haire would stand upright. For right grave writers\nreport, that spirits most often and speciallie take the shape of women\nappearing to monks, &c: and of beasts, dogs, swine, horsses, gotes,\ncats, haires; of fowles, as crowes, night owles, and shreeke owles; but\nthey delight most in the likenes of snakes and dragons. Well, thanks be\nto God, this wretched and cowardlie infidelitie, since the preaching\nof the gospell, is in part forgotten: and doubtles, the rest of those\nillusions will in short time (by Gods grace) be detected and vanish\nawaie.\n\n\u2666_J. Wier. lib. 3 cap. 8._\n _Theodor. Bizantius._\n _Lavat. de spect. & lemurib._\u2666\n\n\u2666_Cardan. de var. rerum Peucer. &c._\u2666\n\n\u2666_Lavat. de spect._\u2666\n\nDivers writers report, that in _Germanie_, since _Luthers_ time,\nspirits and divels have not personallie appeared, as in times past\nthey were woont to doo. This argument is taken in hand of the ancient\nfathers, to proove the determination and ceasing of oracles. For in\ntimes past (saith _Athanasius_) divels in vaine shapes did intricate\nmen with their illusions, hiding themselves in waters, stones, woods,\n&c. But now that the word of GOD hath appeared, those sights, spirits,\nand mockeries of images are ceased. Truelie, if all such oracles, as\nthat of _Apollo_, &c (before the comming of Christ) had beene true,\nand doone according to the report, which hath beene brought through\ndivers ages, and from farre countries unto us, without preestlie fraud\nor guile, so as the spirits of prophesie, and working of miracles,\nhad beene inserted into an idoll, as hath beene supposed: yet we\nchristians may conceive, that Christs c\u014dming was not so fruteles and\nprejudiciall in this point unto us, as to take awaie his spirit of\nprophesie and divination from out of the mouth of his elect people, and\ngood prophets, giving no answers of anie thing to come by them, nor by\n_Urim_ nor _Thumim_, as he was woont, &c. And yet to leave the divell\nin the mouth of a witch, or an idoll to prophesie or worke miracles,\n&c: to the hinderance of his glorious gospell, to the discountenance of\nhis church, and to the furtherance of infidelitie and false religion,\nwhereas the working of miracles was the onelie, or at least the most\nspeciall meanes that mooved men to beleeve in Christ: as appeareth in\nsundrie places of the gospell, and speciallie in _John_, where it is\nwritten, that a great multitude followed him, bicause they sawe his\nmiracles which he did, &c. Naie, is it not written, that Jesus was\napprooved by God among the Jewes, with miracles, wonders and signes,\n&c? And yet, if we conferre the miracles wrought by Christ, and those\nthat are imputed to witches; witches miracles shall appeare more\ncommon, and nothing inferior unto his.\n\n\u2666_Car. de var. rerum._\n _J. Wier. de pr\u00e6st. d\u00e6mon. &c._\u2666\n\n\u2666_Athanas. de humanitate verbi._\u2666\n\n\u2666The true end of miracles.\u2666\n\n\u2666John 2.\u2666\n\n\u2666Act. 2. 2 John. 5.\u2666\n\n\n\n\n The xvi. Chapter.\n\n _Witches miracles compared to Christs, that God is the creator of\n all things, of Apollo, and of his names and portraiture._\n\n\nIf this witch of _Endor_ had performed that, which manie conceive\nof the matter, it might have beene compared with the raising up of\n_Lazarus_. I praie you, is not the converting of water into milke, as\nhard a matter as the turning of water into wine? And yet, as you may\nread in the gospell, that Christ did the one, as his first miracle; so\nmay you read in _M. Mal._ and in _Bodin_, that witches can easilie doo\nthe other: yea, and that which is a great deale more, of water they can\nmake butter. But to avoid all cavils, and least there should appeare\nmore matter in Christs miracle, than the others, you shall find in _M.\nMal._ that they can change water into wine: and what is it to attribute\nto a creature, the power and worke of the creator, if this be not?\nChrist saith, _Opera qu\u00e6 ego facio nemo potest facere_. Creation of\nsubstance was never granted to man nor angell; _Ergo_ neither to witch\nnor divell: for God is the onlie giver of life and being, and by him\nall things are made, visible and invisible.\n\n\u2666An ironicall collation.\u2666\n\n\u2666_Mal. malef. par. 2. qu\u00e6. 1. cap. 14._\u2666\n\n\u2666Acts. 17.\n Tim. 6, 13.\n Col. 1, 16.\u2666\n\n\u2666_Athanas. symbol._\u2666\n\nFinallie, this woman of _Endor_ is in the scripture called\n_Pythonissa_: whereby it may appeare that she was but a verie\ncousener. For _Pytho_ himselfe, whereof _Pythonissa_ is derived, was\na counterfet. And the originall storie of _Apollo_, who was called\n_Pytho_, bicause he killed a serpent of that name, is but a poeticall\nfable. For the poets saie he was the god of musicke, physicke, poetrie,\nand shooting. In heaven he is called _Sol_, in earth _Liber pater_,\nin hell _Apollo_. He florisheth alwaies with perpetuall youth, and\ntherefore he is painted without a beard: his picture was kept as an\noracle-giver: and the preests that attended thereon at _Delphos_ were\ncouseners, and called _Pythonists_ of _Pytho_, as papists of _Papa_;\nand afterwards all women that used that trade, were named _Pythoniss\u00e6_,\nas was this woman of _Endor_. But bicause it concerneth this matter, I\nwill breefelie note the opinions of divers learned men, and certeine\nother proofes, which I find in the scripture touching the ceasing of\nmiracles, prophesies and oracles.\n\n\u2666Apollo Pytho uncased.\u2666\n\n\n\n\n \u00b6 _The eight booke._\n\n\n\n\n The first Chapter.\n\n _That miracles are ceased._\n\n\nAlthough in times past, it pleased God, extraordinarilie to shew\nmiracles amongest his people, for the strengthening of their faith in\nthe Messias; and againe at his comming to confirme their faith by his\nwonderfull dooings, and his speciall graces and gifts bestowed by him\nupon the apostles, &c: yet we ordinarilie read in the scriptures, that\nit is the Lord that worketh great wonders. Yea _David_ saith, that\namong the dead (as in this case of _Samuel_) God himselfe sheweth no\nwonders. I find also that God will not give his glorie and power to a\ncreature. _Nichodemus_ being a Pharisie could saie, that no man could\ndo such miracles as Christ did, except God were with him, according\nto the saieng of the prophet to those gods and idols, which tooke on\nthem the power of God; Doo either good or ill if you can, &c. So as\nthe prophet knew and taught thereby, that none but God could worke\nmiracles. Infinite places for this purpose might be brought out of the\nscripture, which for brevitie I omit and overslip.\n\n\u2666Psal. 136. 4.\u2666\n\n\u2666Psal. 72. 18.\u2666\n\n\u2666Psal. 88. 10.\u2666\n\n\u2666Isai. 42.\u2666\n\n\u2666John 3, 2.\u2666\n\n\u2666Ibid. 7, 16.\u2666\n\n\u2666_In annotat. in Johan. 3._\u2666\n\n\u2666Isai. 45.\u2666\n\nS. _Augustine_, among other reasons, whereby he prooveth the ceasing\nof miracles, saith; Now blind flesh dooth not open the eies of the\nblind by the miracle of God, but the eies of our hart are opened by\nthe word of God. Now is not our dead carcase raised any more up by\nmiracle, but our dead bodies be still in the grave, and our soules are\nraised to life by Christ. Now the eares of the deafe are not opened\nby miracle, but they which had their eares shut before, have them now\nopened to their salvation. The miraculous healing of the sicke, by\nannointing, spoken of by S. _James_, is objected by manie, speciallie\nby the papists, for the maintenance of their sacrament of extreame\nunction: which is apishlie and vainelie used in the Romish church, as\nthough that miraculous gift had continuance till this daie: wherein\nyou shall see what _Calvine_ speaketh in his institutions. The grace\nof healing (saith he) spoken of by S. _James_, is vanished awaie, as\nalso the other miracles, which the Lord would have shewed onelie for a\ntime, that he might make the new preaching of the gospell mervellous\nfor ever. Why (saith he) doo not these (meaning miraclemongers) appoint\nsome _Siloah_ to swim in, whereinto at certeine ordinarie recourses\nof times sicke folke maie plunge themselves? Why doo they not lie a\nlong upon the dead, bicause _Paule_ raised up a dead child by that\nmeanes? Verelie (saith he) _James_ in the miracle to annoint, spake\nfor that time, whiles the church still enjoied such blessings of God.\nItem, he saith, that the Lord is present with his in all ages; and so\noften as need is, he helpeth their sicknesses, no lesse than in old\ntime. But he dooth not so utter his manifest powers, nor distributeth\nmiracles, as by the hands of the apostles, bicause the gift was but for\na time. _Calvine_ even there concludeth thus; They saie such vertues\nor miracles remaine, but experience saith naie. And see how they agree\namong themselves. _Dan\u00e6us_ saith, that neither witch nor divell can\nworke miracles. _Giles Alley_ saith directlie, that witches worke\nmiracles. _Calvine_ saith they are all ceased. All witchmongers saie\nthey continue. But some affirme, that popish miracles are vanished\nand gone awaie: howbeit witches miracles remaine in full force. So as\nS. _Loy_ is out of credit for a horsseleach, Maister _T._ and mother\n_Bungie_ remaine in estimation for prophets: naie Hobgoblin and Robin\ngoodfellow are contemned among yoong children, and mother _Alice_ and\nmother _Bungie_ are feared among old fooles. The estimation of these\ncontinue, bicause the matter hath not beene called in question: the\ncredit of the other decaieth, bicause the matter hath beene looked\ninto. Whereof I saie no more, but that S. _Anthonies_ blisse will helpe\nyour pig, whensoever mother _Bungie_ dooth hurt it with hir cursse.\nAnd therefore we are warned by the word of God, in anie wise not to\nfeare their cursses. But let all the witchmongers, and speciallie the\nmiraclemongers in the world answer me to this supposition; Put case\nthat a woman of credit, or else a woman-witch should saie unto them,\nthat she is a true prophet of the Lord, and that he revealeth those\nsecret mysteries unto hir, whereby she detecteth the lewd acts and\nimaginations of the wicked, and that by him she worketh miracles,\nand prophesieth, &c: I thinke they must either yeeld, or confesse\nthat miracles are ceased. But such things (saith _Cardane_) as seeme\nmiraculous, are cheeflie doone by deceipt, legierdemaine, or\nconfederacie; or else they maie be doone, and yet seeme unpossible, or\nelse things are said to be done, and never were nor can be doone.\n\n\u2666_August. de verbis Dom. secundum Matth. sermone. 18._\u2666\n\n\u2666James. 5, 14.\u2666\n\n\u2666_J. Calvin. Institut. lib. 4. cap. 19. sect. 18._\u2666\n\n\u2666_Idem. ibid. sect. 19._\u2666\n\n\u2666Isai. 9. 7.\u2666\n\n\u2666Acts. 20, 10.\u2666\n\n\u2666_Idem. ibid. nempe J. Calvine._\u2666\n\n\u2666Prov. 51.\u2666\n\n\u2666_H. Card. de miracul._\u2666\n\n\n\n\n The second Chapter.\n\n _That the gift of prophesie is ceased._\n\n\nThat witches, nor the woman of _Endor_, nor yet hir familiar or divell\ncan tell what is to come, may plainelie appeare by the words of the\nprophet, who saith; Shew what things are to come, and we will saie you\nare gods indeed. According to that which _Salomon_ saith; Who can tell\na man what shall happen him under the sunne? Marrie that can I (saith\nthe witch of _Endor_ to _Saule_.) But I will rather beleeve _Paule_ and\n_Peter_, which saie, that prophesie is the gift of God, and no worldlie\nthing. Then a cousening queane, that taketh upon hir to doo all things,\nand can doo nothing but beguile men: up steppeth also mother _Bungie_,\nand she can tell you where your horsse or your asse is bestowed, or\nanie thing that you have lost is become, as _Samuell_ could; and what\nyou have doone in all your age past, as Christ did to the woman of\n_Sichar_ at _Jacobs_ well; yea and what your errand is, before you\nspeake, as _Eliz\u00e6us_ did.\n\n\u2666Isai. 41.\u2666\n\n\u26661 Sam. 28.\n Rom. 12.\n 1. Cor. 12.\n 1. Pet. 1.\u2666\n\n\u2666[_del._ the full stop]\u2666\n\n\u2666John. 4.\u2666\n\n_Peter Martyr_ saith, that onelie God and man knoweth the heart of\nman, and therefore, that the divell must be secluded, alledging these\nplaces; _Solus Deus est scrutator cordium_, Onelie God is the searcher\nof hearts. And, _Nemo scit qu\u00e6 sunt hominis, nisi spiritus hominis\nqui est in eo_, None knoweth the things of man, but the spirit of man\nwhich is within him. And _Salomon_ saith, _Tu solus nosti cogitationes\nhominum_, Thou onelie knowest the thoughts of men. And _Jeremie_ saith\nin the person of God, _Ego Deus scrutans corda & renes_, I am God\nsearching hearts and reines. Also _Matthew_ saith of Christ, _Jesus\nautem videns cogitationes eorum_, And Jesus seeing their thoughts, who\nin scripture is called the searcher and knower of the thoughts in the\nheart: as appeareth in _Acts_, 1. _&_ 15. _Rom._ 8. _Matth._ 9. 12.\n_&_ 22. _Marke._ 2. _Luke._ 6, _&_ 7. _&_ 11. _John._ 1. 2. 6. _&_ 13.\n_Apoc._ 2. _&_ 3. and in other places infinite.\n\n\u2666_P. Martyr. loc. com. 9. sect. 17._\u2666\n\nThe same _Peter Martyr_ also saith, that the divell maie suspect, but\nnot know our thoughts: for if he should know our thoughts, he should\nunderstand our faith; which if he did, he would never assalt us with\none temptation. Indeed we read that _Samuel_ could tell where things\nlost were straied, &c: but we see that gift also ceased by the comming\nof Christ, according to the saieng of _Paule_; At sundrie times, and in\ndiverse maners God spake in the old times by our fathers the prophets,\nin these last daies he hath spoken unto us by his sonne, &c. And\ntherefore I saie that gift of prophesie, wherewith God in times past\nendued his people, is also ceased, and counterfeits and couseners are\ncome in their places, according to this saieng of _Peter_: There were\nfalse prophets among the people, even as there shalbe false teachers\namong you, &c. And thinke not that so notable a gift should be taken\nfrom the beloved and elect people of God, and committed to mother\n_Bungie_, and such like of hir profession.\n\n\u2666_P. Martyr. in loc. comm._\u2666\n\n\u2666Hebr. 1, 8. & 2.\u2666\n\n\u26662. Pet. 2. 1.\u2666\n\nThe words of the prophet _Zacharie_ are plaine, touching the ceasing\nboth of the good and bad prophet, to wit: I will cause the prophets\nand uncleane spirits to depart out of the land, and when anie shall\nyet prophesie, his parents shall saie to him; Thou shalt not live,\nfor thou speakest lies in the name of the Lord: and his parents shall\nthrust him through when he prophesieth, &c. No, no: the foretelling of\nthings to come, is the onelie worke of God, who disposeth all things\nsweetlie, of whose counsell there hath never yet beene anie man. And to\nknow our labours, the times and moments God hath placed in his owne\npower. Also _Phavorinus_ saith, that if these cold prophets or oraclers\ntell thee prosperitie, and deceive thee, thou art made a miser through\nvaine expectation: if they tell thee of adversitie, &c: and lie, thou\nart made a miser through vaine feare. And therefore I saie, we maie as\nwell looke to heare prophesies at the tabernacle, in the bush, of the\ncherubin, among the clouds, from the angels, within the arke, or out of\nthe flame, &c: as to expect an oracle of a prophet in these daies.\n\n\u2666Zach. 13.\u2666\n\n\u2666_J. Chrysost. in evang. Johan. hom. 18._\n _Pet. Blest. epist. 49._\u2666\n\nBut put the case, that one in our common wealth should step up and saie\nhe were a prophet (as manie frentike persons doo) who would beleeve\nhim, or not thinke rather that he were a lewd person? See the statutes\n_Elizab._ 5. whether there be not lawes made against them, condemning\ntheir arrogancie and cousenage: see also the canon lawes to the same\neffect.\n\n\u2666_Canon. de. malef. & mathemat._\u2666\n\n\n\n\n The third Chapter.\n\n _That Oracles are ceased._\n\n\nTouching oracles, which for the most part were idols of silver, gold,\nwood, stones, &c: within whose bodies some saie uncleane spirites hid\nthemselves, and gave answers: as some others saie, that exhalations\nrising out of the ground, inspire their minds, whereby their priests\ngave out oracles; so as spirits and winds rose up out of that soile,\nand indued those men with the gift of prophesie of things to come,\nthough in truth they were all devises to cousen the people, and for\nthe profit of preests, who received the idols answers over night, and\ndelivered them backe to the idolaters the next morning: you shall\nunderstand, that although it had beene so as it is supposed; yet by\nthe reasons and proofes before rehearsed, they should now cease: and\nwhatsoever hath affinitie with such miraculous actions, as witchcraft,\nconjuration, &c: is knocked on the head, and nailed on the crosse\nwith Christ, who hath broken the power of divels, and satisfied Gods\njustice, who also hath troden them under his feete, & subdued them,\n&c. At whose comming the prophet _Zacharie_ saith, that the Lord will\ncut the names of idols out of the land, and they shall be no more\nremembered; and he will then cause the prophets and uncleane spirits\nto depart out of the land. It is also written; I will cut off thine\ninchanters out of thine hand, and thou shalt have no more soothsaiers.\nAnd indeed the gospell of Christ hath so laid open their knaverie, &c:\nthat since the preaching thereof, their combes are cut, and few that\nare wise regard them. And if ever these prophesies came to take effect,\nit must be upon the c\u014dming of Christ, whereat you see the divels were\ntroubled and fainted, when they met him, saieng, or rather exclaming\nupon him on this wise; _Fili Dei cur venisti nos cruciare ante tempus?_\nO thou sonne of God, whie commest thou to molest us (or confound us)\nbefore our time appointed? Which he indeed prevented, and now remaineth\nhe our defender and keeper from his clawes. So as now you see here is\nno roome left for such ghests.\n\n\u2666_Thucidid. lib. 2._\n _Cicer. de. divin. lib. 2._\u2666\n\n\u2666Zach. 13, 2.\u2666\n\n\u2666Mich. 5, 12.\u2666\n\nHowbeit, you shall heare the opinion of others, that have beene as much\ndeceived as your selves in this matter: and yet are driven to confesse,\nthat GOD hath constituted his sonne to beat downe the power of divels,\nand to satisfie Gods justice, and to heale our wound received by the\nfall of _Adam_, according to Gods promise in _Genesis._ 3. The seed\nof the woman shall tread downe the serpent, or the divell. _Eusebius_\n(in his fift booke _De pr\u00e6dicatione Evangelii_, the title whereof is\nthis, that the power of divels is taken awaie by the comming of Christ)\nsaith; All answers made by divels, all soothsaiengs and divinations\nof men are gon and vanished awaie. Item he citeth _Porphyrie_ in his\nbooke against christian religion, wherein these words are rehearsed;\nIt is no mervell, though the plague be so hot in this citie: for ever\nsince Jesus hath beene worshipped, we can obteine nothing that good is\nat the hands of our gods. And of this defection and ceasing of oracles\nwriteth _Cicero_ long before, and that to have happened also before\nhis time. Howbeit, _Chrysostome_ living long since _Cicero_, saith,\nthat _Apollo_ was forced to grant, that so long as anie relike of a\nmartyr was held to his nose, he could not make anie answer or oracle.\nSo as one may perceive, that the heathen were wiser in this behalfe\nthan manie christians, who in times past were called _Oppugnatores\nincantamentorum_, as the English princes are called _Defensores\nfidei_. _Plutarch_ calleth _B\u0153otia_ (as we call bablers) by the name\nof manie words, bicause of the multitude of oracles there, which now\n(saith he) are like to a spring or fountaine which is dried up. If\nanie one remained, I would ride five hundred miles to see it: but in\nthe whole world there is not one to be seene at this houre; popish\ncousenages excepted.\n\n\u2666Gen. 3.\u2666\n\n\u2666_Euseb. lib. 5, cap. 1._\u2666\n\n\u2666_Idem. Ibid._\u2666\n\n\u2666_Porphyr. in lib. contra christ. relig._\u2666\n\n\u2666_Cic. de divin. lib. 2._\u2666\n\n\u2666_J. Chrysost. de laud. Paul. hom 4._\u2666\n\nBut _Plutarch_ saith, that the cause of this defection of oracles, was\nthe divels death, whose life he held to be determinable and mortall,\nsaieng they died for verie age; and that the divining preests were\nblowne up with a whirlewind, and soonke with an earthquake. Others\nimputed it to the site or the place of the planets, which when they\npassed over them, carried awaie that art with them, and by revolution\nmay returne, &c. _Eusebius_ also citeth out of him the storie of _Pan_,\nwhich bicause it is to this purpose, I will insert the same; and since\nit mentioneth the divels death, you may beleeve it if you list: for\nI will not, as being assured that he is reserved alive to punish the\nwicked, and such as impute unto those idols the power of almightie God.\n\n\u2666_Porphyr._ writeth verses in _Apollos_ name, of the death of _Apollo_:\ncited by _J. Bod. fol. 6_.\u2666\n\n\n\n\n The fourth Chapter.\n\n _A tale written by manie grave authors, and beleeved by manie wise\n men of the divels death. An other storie written by papists, and\n beleeved of all catholikes, approoving the divels honestie,\n conscience, and courtesie._\n\n\n_Plutarch_ saith, that his countriman [*]_Epotherses_ told him, that\nas he passed by sea into _Italie_, manie passengers being in his bote,\nin an evening, when they were about the ilands _Echinad\u00e6_, the wind\nquite ceased: and the ship driving with the tide, was brought at last\nto _Paxe_. And whilest some slept, and others quaft, and othersome\nwere awake (perhaps in as ill case as the rest) after supper suddenlie\na voice was heard calling, _Thamus_; in such sort as everie man\nmarvelled. This _Thamus_ was a pilot, borne in _Aegypt_, unknowne to\nmanie that were in the ship. Wherefore being twise called, he answered\nnothing; but the third time he answered: and the other with a lowder\nvoice commanded him, that when he came to _Palodes_, he should tell\nthem that the great God _Pan_ was departed. Whereat everie one was\nastonied (as _Epitherses_ affirmed.) And being in consultation what\nwere best to doo, _Thamus_ concluded, that if the wind were hie, they\nmust passe by with silence; but if the weather were calme, he must\nutter that which he had heard. But when they came to _Palodes_, and\nthe wether calme, _Thamus_ looking out toward the land, cried alowd,\nthat the great god _Pan_ was deceased: and immediatlie there followed\na lamentable noise of a multitude of people, as it were with great\nwoonder and admiration. And bicause there were manie in the ship, they\nsaid the fame thereof was speedilie brought to _Rome_, and _Thamus_\nsent for by _Tiberius_ the Emperour, who gave such credit thereto, that\nhe diligentlie inquired and asked, who that _Pan_ was. The learned men\nabout him supposed, that _Pan_ was he who was the sonne of _Mercurie_\nand _Penelope_, &c. _Eusebius_ saith, that this chanced in the time of\n_Tiberius_ the Emperor, when Christ expelled all divels, &c.\n\n\u2666[*] [read _Epi_]\u2666\n\n\u2666_Thamus_ having little to doo, thought to plaie with his companie,\nwhom he might easilie overtake with such a jest.\u2666\n\n_Paulus Marsus_, in his notes upon _Ovids Fasti_, saith, that this\nvoice was heard out of _Paxe_, that verie night that Christ suffered,\nin the yeare of _Tiberius_ the nineteenth. Surelie, this was a merrie\njest devised by _Thamus_, who with some confederate thought to make\nsport with the passengers, who were some asleepe, and some droonke, and\nsome other at plaie, &c: whiles the first voice was used. And at the\nsecond voice, to wit, when he should deliver his message, he being an\nold pilot, knew where some noise was usuall, by meanes of some eccho in\nthe sea, and thought he would (to the astonishment of them) accomplish\nhis devise, if the wether prooved calme. Whereby may appeare, that he\nwould in other cases of tempests, &c: rather attend to more serious\nbusines, than to that ridiculous matter. For whie else should he not\ndoo his errand in rough wether, as well as in calme? Or what need he\ntell the divell thereof, when the divell told it him before, and with\nmuch more expedition could have done the errand himselfe?\n\n\u2666A detection of Thamus his knaverie.\u2666\n\n[*]But you shall read in the Legend a fable, an oracle I would saie,\nmore authentike. For many will say that this was a prophane storie, and\nnot so canonicall as those which are verefied by the popes authoritie:\nand thus it is written. A woman in hir travell sent hir sister to\n_Diana_, which was the divell in an idoll (as all those oracles are\nsaid to be) and willed hir to make hir praiers, or rather a request,\nto knowe of hir safe deliverie: which thing she did. But the divell\nanswered; Why praiest thou to me? I cannot helpe thee, but go praie to\n_Andrew_ the apostle, and he may helpe thy sister, &c. Lo, this was\nnot onelie a gentle, but a godlie divell, pittieng the womans case,\nwho revealing his owne disabilitie, enabled S. _Andrew_ more. I knowe\nsome protestants will saie, that the divell, to mainteine idolatrie,\n&c: referred the maid to S. _Andrew_. But what answer will the papists\nmake, who thinke it great pietie to praie unto saints, and so by\nconsequence honest courtesie in the divell, to send hir to S. _Andrew_,\nwho wold not faile to serve hir turne, &c.\n\n\u2666[*] _Legend. aur. in vita sancti Andre\u00e6. fol. 39._\u2666\n\n\u2666A gentle and a godlie divell.\u2666\n\n\n\n\n The fift Chapter.\n\n _The judgments of the ancient fathers touching oracles, and their\n abolishment, and that they be now transferred from Delphos to Rome._\n\n\nThe opinions of the fathers, that oracles are ceased by the c\u014dming of\nChrist, you shall find in these places following, to wit: _Justinus\nIn dialogis adversus Jud\u00e6os_, _Athanasius De humanitate verbi_,\n_Augustine De civitate Dei_, _Eusebius Lib._ 7. _cap._ 6, Item\n_lib._ 5. _cap._ 1. 8. _Rupertus In Joan. lib._ 10. 12. _Plutarch\nDe abolitione oraculorum_, _Plinie lib._ 30. _natural. histori\u00e6_.\nFinallie, _Athanasius_ concludes, that in times past there were oracles\nin _Delphos_, _B\u0153otia_, _Lycia_, and other places: but now since Christ\nis preached to all men, this madnesse is ceased. So as you see, that\nwhatsoever estimation in times past, the ancient fathers conceived\n(by heeresaie) of those miraculous matters of idols and oracles, &c:\nthey themselves refuse now, not onelie to beare witnesse of; but also\naffirme, that ever since Christs comming their mouthes have beene\nstopped.\n\n\u2666_Athanas. de human. verbi. fol. 55 & 64_\u2666\n\nFor the ceasing of the knaveries and cousening devises of preests,\nI see no authoritie of scripture or ancient father, but rather the\ncontrarie; to wit, that there shall be strange illusions shewed by\nthem, even till the end. And truelie, whosoever knoweth and noteth the\norder and devises of and in popish pilgrimages, shall see both the\noracles & their conclusions remaining, and as it were transferred from\n_Delphos_ to _Rome_, where that adulterous generation continuallie\nseeketh a signe, though they have _Moses_ & the prophets, yea even\nChrist & his apostles also, &c.\n\n\n\n\n The sixt Chapter.\n\n _Where and wherein couseners, witches, and preests were woont to\n give oracles, and to worke their feats._\n\n\nThese cousening oracles, or rather oraclers used (I saie) to exercise\ntheir feats and to doo their miracles most commonly in maids, in\nbeasts, in images, in dens, in cloisters, in darke holes, in trees,\nin churches or churchyards, &c: where preests, moonks, and friers had\nlaid their plots, and made their confederacies aforehand, to beguile\nthe world, to gaine monie, and to adde credit to their profession.\nThis practise began in the okes of _Dodona_, in the which was a wood,\nthe trees thereof (they saie) could speake. And this was doone by a\nknave in a hollowe tree, that seemed sound unto the simple people. This\nwood was in _Molossus_ a part of _Greece_, called _Epyrus_, and it was\nnamed _Dodonas_ oracles. There were manie oracles in _Aegypt_; namelie,\nof _Hercules_, of _Apollo_, of _Minerva_, of _Diana_, of _Mars_, of\n_Jupiter_, and of the oxe _Apys_, who was the sonne of _Jupiter_, but\nhis image was worshipped in the likenesse of an oxe. _Latona_, who\nwas the mother of _Apollo_, was an oracle in the citie of _Bute_. The\npreests of _Apollo_, who alwaies counterfaited furie and madnesse,\ngave oracles in the temple called _Clarius_, within the citie of\n_Colophon_ in _Greece_. At _Thebes_ in _B\u0153otia_ and also in _L\u00e6badia_,\n_Trophonius_ was the cheefe oracle. At _Memphis_ a cow, at _Corinth_ an\noxe called _Mineus_, in _Arsinoe_ a crocodile, in _Athens_ a prophet\ncalled _Amphiaraus_, who indeed died at _Thebes_, where they saie the\nearth opened, & swallowed him up quicke. At _Delphos_ was the great\ntemple of _Apollo_, where divels gave oracles by maides (as some saie)\nthough indeed it was doone by preests. It was built upon _Parnassus_\nhill in _Greece_. And the defenders of oracles saie, that even as\nrivers oftentimes are diverted to another course; so likewise the\nspirit, which inspired the cheefe prophets, may for a time be silent,\nand revive againe by revolution.\n\n\u2666_Strabo Geog. lib 16._\u2666\n\n\u2666_J. Wier. li. 1. de pr\u00e6s. d\u00e6m. cap. 12._\u2666\n\n_Demetrius_ saith, that the spirits, which attended on oracles, waxed\nwearie of the peoples curiositie and importunitie, and for shame\nforsooke the temple. But as [*]one that of late hath written against\nprophesies saith; It is no marvell, that when the familiars that speake\nin trunks were repelled from their harbour for feare of discoverie,\nthe blocks almightie lost their senses. For these are all gone now,\nand their knaverie is espied; so as they can no longer abuse the world\nwith such bables. But whereas these great doctors suppose, that the\ncause of their dispatch was the comming of Christ; if they meane that\nthe divell died, so soone as he was borne, or that then he gave over\nhis occupation: they are deceived. For the popish church hath made a\ncontinuall practise hereof, partlie for their owne private profit,\nlucre, and gaine; and partly to be had in estimation of the world,\nand in admiration among the simple. But indeed, men that have learned\nChrist, and beene conversant in his word, have discovered and shaken\noff the vanitie and abhomination heereof. But if those doctors had\nlived till this daie, they would have said and written, that oracles\nhad ceased, or rather beene driven out of _England_ in the time of K.\n_Henrie_ the eight, and of Queene _Elizabeth_ his daughter; who have\ndoone so much in that behalfe, as at this houre they are not onlie all\ngone, but forgotten here in this English nation, where they swarmed\nas thicke as they did in _B\u0153otia_, or in any other place in the world.\nBut the credit they had, depended not upon their desart, but upon the\ncredulitie of others. Now therefore I will conclude and make an end of\nthis matter, with the opinion and saieng of the prophet; Vaine is the\nanswer of idols. For they have eies and see not, eares and heare not,\nmouthes and speake not, &c: and let them shew what is to come, and I\nwill saie they are gods indeed.\n\n\u2666[*] H. Haw. in his defensative against prophesies.\u2666\n\n\u2666In whose daies oracles ceased in England\u2666\n\n\u2666Zach. 10.\u2666\n\n\u2666Isai. 44.\u2666\n\n\n\n\n \u00b6 _The ninth Booke._\n\n\n\n\n The first Chapter.\n\n _The Hebrue word Kasam expounded, and how farre a Christian\n may conjecture of things to come._\n\n\n_Kasam_ (as _John Wierus_ upon his owne knowledge affirmeth, and\nupon the word of _Andr\u00e6as Masius_ reporteth) differeth little in\nsignification from the former word _Ob_: betokening _Vaticinari_,\nwhich is, To prophesie, and is most commonlie taken in evill part;\nas in _Deut._ 18. _Jerem._ 27. &c: howbeit, sometime in good part,\nas in _Esaie_ 3. verse. 2. To foretell things to come upon probable\nconjectures, so as therein we reach no further than becommeth humane\ncapacitie, is not (in mine opinion) unlawfull, but rather a commendable\nmanifestation of wisedome and judgment, the good gifts and notable\nblessings of GOD, for the which we ought to be thankfull; as also to\nyeeld due honour and praise unto him, for the noble order which he\nhath appointed in nature: praieng him to lighten our hearts with the\nbeames of his wisedome, that we may more and more profit in the true\nknowledge of the workemanship of his hands. But some are so nise, that\nthey condemne generallie all sorts of divinations, denieng those things\nthat in nature have manifest causes, and are so framed, as they forshew\nthings to come, and in that shew admonish us of things after to insue,\nexhibiting signes of unknowne and future matters to be judged upon, by\nthe order, lawe, and course of nature proposed unto us by God.\n\n\u2666_J. Wier. lib. de pr\u00e6st. d\u00e6mon._\u2666\n\n\u2666All divinations are not condemnable.\u2666\n\nAnd some on the other side are so bewitched with follie, as they\nattribute to creatures that estimation, which rightlie and truelie\napperteineth to God the creator of all things; affirming that the\npublike and private destinies of all humane matters, and whatsoever\na man would knowe of things come or gone, is manifested to us in the\nheavens: so as by the starres and planets all things might be knowne.\nThese would also, that nothing should be taken in hand or gone about,\nwithout the favourable aspect of the planets. By which, and other the\nlike devises they deprave and prophane the ancient and commendable\nobservations of our forfathers: as did _Colebrasus_, who taught, that\nall mans life was governed by the seven planets; and yet a christian,\nand condemned for heresie. But let us so farre foorth imbrace and allow\nthis philosophie and prophesieng, as the word of God giveth us leave,\nand commendeth the same unto us.\n\n\u2666Colebrasus erronious & impious opinion.\u2666\n\n\n\n\n The second Chapter.\n\n _Proofes by the old and new testament, that certaine observations\n of the weather are lawfull._\n\n\nWhen God by his word and wisedome had made the heavens, and placed\nthe starres in the firmament, he said; Let them be for signes, and\nfor seasons, and for daies, and yeares. When he created the rainebowe\nin the clouds, he said it should be for a signe and token unto us.\nWhich we find true, not onelie of the floud past, but also of shewers\nto come. And therefore according to Jesus _Sirachs_ advise, let us\nbehold it, and praise him that made it. The prophet _David_ saith;\nThe heavens declare the glorie of God, and the firmament sheweth his\nhandie worke: daie unto daie uttereth the same, and night unto night\nteacheth knowledge. It is also written that by the commandement of the\nholie one the starres are placed, and continue in their order, & faile\nnot in their watch. It should appeare, that Christ himselfe did not\naltogither neglect the course & order of the heavens, in that he said;\nWhen you see a cloud rise out of the west, streight waie you saie a\nshewer commeth: and so it is. And when you see the southwind blowe;\nyou saie it will be hot, and so it commeth to passe. Againe, when it\nis evening, you saie faire[*] weather, for the skie is red: and in\nthe morning you saie, to daie shalbe a tempest, for the skie is red\nand lowring. Wherein as he noteth that these things doo trulie come to\npasse, according to ancient observation, and to the rule astronomicall:\nso doth he also by other words following admonish us, that in attending\ntoo much to those obsevations, we neglect not speciallie to follow our\nchristian vocation.\n\n\u2666Psalm. 13.\n Jerem. 54.\n Gen. 1.\n Ezech. 1.\n Gen. 9.\u2666\n\n\u2666Ecclus. 43.\n Ps. 19. & 50.\u2666\n\n\u2666Ecclus. 43.\n Baruch. 3.\u2666\n\n\u2666Luk. 12, 24.\u2666\n\n\u2666[*] [_Mispr._ saire.]\u2666\n\n\u2666Matt. 16. 2, 3.\u2666\n\nThe physician is commended unto us, and allowed in the scriptures: but\nso to put trust in him, as to neglect & distrust God, is severelie\nforbidden and reproved. Surelie it is most necessarie for us to know\nand observe diverse rules astrologicall; otherwise we could not with\noportunitie dispatch our ordinarie affaires. And yet _Lactantius_\ncondemneth and recounteth it among the number of witchcrafts: from\nwhose censure _Calvine_ doth not much varie. The poore husbandman\nperceiveth that the increase of the moone maketh plants and living\ncreatures frutefull: so as in the full moone they are in best strength,\ndecaieng in the wane, and in the conjunction doo utterlie wither and\nvade. Which when by observation, use and practise they have once\nlearned, they distribute their businesse accordinglie; as their times\nand seasons to sowe, to plant, to proine, to let their cattell bloud,\nto cut, &c.\n\n\u2666_Lactant. contra astrologos._\u2666\n\n\u2666_Peucer. de astrol. pag. 383._\u2666\n\n\n\n\n The third Chapter.\n\n _That certeine observations are indifferent, certeine ridiculous,\n and certeine impious, whence that cunning is derived of Apollo,\n and of Aruspices_.\n\n\nI know not whether to disallow or discommend the curious observation\nused by our elders, who conjectured upon nativities: so as, if\n_Saturne_ and _Mercurie_ were opposite in anie brute signe, a man then\nborne should be dumbe or stammer much; whereas it is dailie seene, that\nchildren naturallie imitate their parents conditions in that behalfe.\nAlso they have noted, that one borne in the spring of the moone, shalbe\nhealthie; in that time of the wane, when the moone is utterlie decaied,\nthe child then borne cannot live; and in the conjunction, it cannot\nlong continue.\n\n\u2666The ridiculous art of nativitie-casting.\u2666\n\nBut I am sure the opinion of _Julius Maternus_ is most impious, who\nwriteth, that he which is borne when _Saturne_ is in _Leone_, shall\nlive long, and after his death shall go to heaven presentlie. And so is\nthis of _Albumazar_, who saith, that whosoever praieth to God, when the\nmoone is in _Capite draconis_, shalbe heard, and obteine his praier.\nFurthermore, to plaie the cold prophet, as to recount it good or bad\nlucke, when salt or wine falleth on the table, or is shed, &c: or to\nprognosticate that ghests approch to your house, upon the chattering of\npies or haggisters, wherof there can be yeelded no probable reason, is\naltogither vanitie and superstition: as hereafter shalbe more largelie\nshewed. But to make simple people beleeve, that a man or woman can\nforetell good or evill fortune, is meere witchcraft or cousenage. For\nGod is the onlie searcher of the heart, and delivereth not his counsell\nto so lewd reprobates. I know diverse writers affirme, that witches\nforetell things, as prompted by a reall divell; and that he againe\nlearneth it out of the prophesies written in the scriptures, and by\nother nimble sleights, wherein he passeth anie other creature earthlie;\nand that the same divell, or some of his fellowes runnes or flies as\nfarre as _Rochester_, to mother _Bungie_; or to _Canturburie_ to M.\n_T_; or to _Delphos_, to _Apollo_; or to _Aesculapius_, in _Pargamo_;\nor to some other idoll or witch, and there by waie of oracle answers\nall questions, through his understanding of the prophesies conteined\nin the old testament, especiallie in _Daniel_ and _Esaie_: whereby\nthe divell knew of the translation of the monarchie from _Babylon_\nto _Gr\u00e6cia_, &c. But either they have learned this of some oracle\nor witch; or else I know not where the divell they find it. Marrie\ncerteine it is, that herein they shew themselves to be witches and fond\ndivinors: for they find no such thing written in Gods word.\n\n\u2666Julius Maternus his most impious opinion.\u2666\n\n\u2666_Bodinus.\n Dan\u00e6us.\n Erastus.\n Hemingius.\n Mal. malef.\n Thom. Aquinas, &c._\u2666\n\nOf the idoll called _Apollo_, I have somewhat alreadie spoken in the\nformer title of _Ob_ or _Pytho_; and some occasion I shall have to\nspeake thereof hereafter: and therfore at this time it shall suffice\nto tell you, that the credit gained thereunto, was by the craft\nand cunning of the priests, which tended thereupon; who with their\ncounterfeit miracles so bewitched the people, as they thought such\nvertue to have beene conteined in the bodies of those idols, as\nGod hath not promised to anie of his angels, or elect people. For\nit is said, that if _Apollo_ were in a chafe, he would sweat: if\nhe had remorse to the afflicted, and could not help them, he would\nshed teares, which I beleeve might have beene wiped awaie with that\nhandkerchiefe, that wiped and dried the Rood of graces face, being in\nlike perplexities. Even as another sort of witching priests called\n_Aruspices_, prophesied victorie to _Alexander_, bicause an eagle\nlighted on his head: which eagle might (I beleeve) be cooped or caged\nwith _Mahomets_ dove, that picked peason out of his eare.\n\n\u2666Apollos passions.\u2666\n\n\n\n\n The fourth Chapter.\n\n _The predictions of soothsaiers and lewd priests, the\n prognostications of astronomers and physicians allowable, divine\n prophesies holie and good._\n\n\nThe cousening tricks of oracling priests and monkes, are and have\nbeene speciallie most abhominable. The superstitious observations of\nsensles augurors and soothsaiers (contrarie to philosophie, and without\nauthoritie of scripture) are verie ungodlie and ridiculous. Howbeit,\nI reject not the prognostications of astronomers, nor the conjectures\nor forewarnings of physicians, nor yet the interpretations of\nphilosophers; although in respect of the divine prophesies conteined in\nholie scriptures, they are not to be weighed or regarded. For the end\nof these and the other is not onlie farre differing; but whereas these\nconteine onlie the word and will of God, with the other are mingled\nmost horrible lies and cousenages. For though there may be many of them\nlearned and godlie, yet lurke there in corners of the same profession,\na great number of counterfets and couseners. _J. Bodin_ putteth this\ndifference betweene divine prophets and inchantors; to wit, the one\nsaith alwaies true, the others words (proceeding from the divell) are\nalwaies false; or for one truth they tell a hundred lies. And then why\nmaie not everie witch be thought as cunning as _Apollo_? And why not\neverie counterfet cousener as good a witch as mother _Bungie_? For it\nis ods, but they will hit the truth once in a hundred divinations as\nwell as the best.\n\n\u2666What prophesies allowable.\u2666\n\n\u2666_J. Bod. lib. de d\u00e6m. lib. 1. cap. 4._\u2666\n\n\n\n\n The fift Chapter.\n\n _The diversitie of true prophets, of Urim, and of the propheticall\n use of the twelve precious stones conteined therein, of the divine\n voice called Eccho._\n\n\nIt should appeare, that even of holie prophets there were diverse\nsorts. For _David_ and _Salomon_, although in their psalmes and\nparables are conteined most excellent mysteries, and notable\nallegories: yet they were not indued with that degree of prophesie,\nthat _Elie_ and _Elisha_ were, &c. For as often as it is said, that\nGod spake to _David_ or _Salomon_, it is meant to be done by the\nprophets. For _Nathan_ or _Gad_ were the messengers and prophets to\nreveale Gods will to _David_. And _Ahiam_ the _Silonite_ was sent from\nGod to _Salomon_. Item, the spirit of prophesie, which _Elias_ had,\nwas doubled upon _Elisha_. Also some prophets prophesied all their\nlives, some had but one vision, and some had more, according to Gods\npleasure; yea some prophesied unto the people of such things as came\nnot to passe, and that was where Gods wrath was pacified by repentance.\nBut these prophets were alwaies reputed among the people to be wise and\ngodlie; whereas the heathen prophets were evermore knowne and said to\nbe mad and foolish: as it is written both of the prophets of _Sibylla_,\nand also of _Apollo_; and at this daie also in the _Indies_, &c.\n\n\u2666Diverse degrees of prophesie.\u2666\n\n\u26662. Reg. 2.\u2666\n\nBut that anie of these extraordinarie gifts remaine at this daie,\n_Bodin_, nor anie witchmonger in the world shall never be able to\nproove: though he in his booke of divelish madnesse would make men\nbeleeve it. For these were miraculouslie mainteined by God among the\nJewes, who were instructed by them of all such things as should come to\npasse; or else informed by _Urim_: so as the preests by the brightnes\nof the twelve pretious stones conteined therein, could prognosticate or\nexpound anie thing. Which brightnes and vertue ceased (as _Josephus_\nreporteth) two hundred yeares before he was borne. So as since that\ntime, no answers were yelded thereby of Gods will and pleasure.\nNevertheles, the Hebrues write, that there hath beene ever since that\ntime, a divine voice heard among them, which in Latine is called _Filia\nvocis_, in Greeke \u1f21\u03c7\u1f7c, in English The daughter of speech.\n\n\u2666_J. Bodin._\u2666\n\n\u2666_Joseph. de antiquit._\u2666\n\n\u2666_Josue filius Levi. lib. Pirkeaboth._\u2666\n\n\n\n\n The sixt Chapter.\n\n _Of prophesies conditionall: whereof the prophesies in the old\n testament doo intreate, and by whom they were published;\n witchmongers aunswers to the objections against witches\n supernaturall actions._\n\n\n_Christ_ and his apostles prophesied of the calamities and afflictions,\nwhich shall greeve and disturbe the church of God in this life: also\nof the last daie, and of the signes and tokens that shall be shewed\nbefore that daie: and finallie of all things, which are requisite\nfor us to foreknowe. Howbeit, such is the mercie of God, that all\nprophesies, threatnings, plagues, and punishments are annexed to\nconditions of repentance: as on the other side, corporall blessings are\ntied under the condition of the crosse and castigation. So as by them\nthe mysteries of our salvation being discovered unto us, we are not to\nseeke new signes and miracles; but to attend to the doctrine of the\napostles, who preached Christ exhibited and crucified for our sinnes,\nhis resurrection, ascension, and thereby the redemption of as manie as\nbeleeve, &c.\n\n\u2666Prophesies conditionall.\u2666\n\nThe prophesies in the old testament treat of the continuance, the\ngovernement, and the difference of estates: of the distinction of the\nfoure monarchies, of their order, decaie, and instauration; of the\nchanges and ruines of the kingdomes of _Juda_, _Israel_, _Aegypt_,\n_Persia_, _Gr\u00e6cia_, &c_: and speciallie of the comming of our Saviour\nJesus Christ; and how he should be borne of a virgine, and where, of\nhis tribe, passion, resurrection, &c. These prophesies were published\nby Gods speciall and peculiar prophets, endued with his particular\nand excellent gifts, according to his promise; I will raise them up a\nprophet out of the midst of their brethren, I will put my words in his\nmouth, &c. Which though it were speciallie spoken of Christ, yet was\nit also spoken of those particular prophets, which were placed among\nthem by God to declare his will; which were also figures of Christ the\nprophet himselfe. Now, if prophesie be an extraordinarie gift of God,\nand a thing peculiar to himselfe, as without whose speciall assistance\nno creature can be a prophet, or shew what is to come; whie should\nwe beleeve, that those lewd persons can performe by divinations and\nmiracles that which is not in humane but in divine power to accomplish?\n\n\u2666The subject of the prophesies of the old testament.\u2666\n\nHowbeit, when I denie that witches can ride in the aire, and the\nmiraculous circumstance thereof: by and by it is objected unto me, that\n_Enoch_ and _Elie_ were rapt into heaven bodilie; and that _Abacuke_\nwas carried in the aire, to feed _Daniel_: and so falselie oppose\na divels or a witches power against the vertue of the Holy-ghost.\nIf I deride the poets opinions, saieng, that witches cannot _C\u0153lo\ndeducere lunam_, fetch the moone from heaven, &c: they tell me that at\n_Joshuas_ battell the sunne staied, and at the passion of Christ there\nwas palpable darknes. If I denie their cunning in the exposition of\ndreames, advising them to remember _Jeremies_ counsell, not to followe\nor credit the expositors of dreames; they hit me in the teeth with\n_Daniel_ and _Joseph_: for that the one of them expounded _Pharao_ the\n_Persian_ kings, the other _Nabuchadnez-zar_ the _Aegyptian_ kings\ndreame. If I saie with _Salomon_, that the dead knowe nothing, and\nthat the dead knowe us not, neither are remooveable out of _Abrahams_\nbosome, &c: they produce the storie of _Samuel_: wherein, I saie,\nthey set the power of a creature as high as the creator. If I saie,\nthat these witches cannot transubstantiate themselves, nor others\ninto beasts, &c. they cite the storie of _Nabuchadnez-zar_; as though\nindeed he were made a materiall beast, and that also by witchcraft;\nand strengthen that their assertion with the fables of _Circe_ and\n_Ulysses_ his companions, &c.\n\n\u26662. Reg. 2. 13.\u2666\n\n\u2666Eccles. 9, 5.\u2666\n\n\u26661. Sam. 28.\u2666\n\n\n\n\n The seventh Chapter.\n\n _What were the miracles expressed in the old testament, and what are\n they in the new testament: and that we are not now to looke for\n anie more miracles._\n\n\nThe miracles expressed in the old testament were manie, but the end\nof them all was one, though they were divers and differing in shew:\nas where the sacrifices of _Moses_, _Elias_, and _Salomon_, being\nabundantlie wet were burnt with fier from heaven, &c. The varietie\nof toongs at the building of _Babylon_, _Isaachs_ birth of _Sarah_\nbeing by nature past children, the passage through the red sea,\n_Daniels_ foretelling of the foure monarchies, in the fourth whereof\nhe apparantlie foresheweth the comming of the Lord. All these, and\nmanie other, which are expressed in the old testament, were mercifull\ninstructions and notable miracles to strengthen the faith of Gods\npeople in their Messias. If you had gone to _Delphos_, _Apollo_ would\nhave made you beleeve with his amphibologicall answers, that he could\nhave foretold you all these things.\n\n\u2666Gen. 11, 6.\n Gen. 21.\n Dan. 11.\u2666\n\nThe miracles wrought by Christ were the raising up of the dead (which\nmanie would impute to the woman of _Endor_, and also to our witches\nand conjurors) the restoring of the lame to lims, the blind to sight,\nthe dumbe to speach, and finallie the healing of all diseases; which\nmanie beleeve our witches can doo; yea, and as they themselves will\ntake it upon them. As for casting out of divels (which was another kind\nof miracles usuall with Christ) witches and conjurors are said to be\nas good thereat as ever he was: and yet, if you will beleeve Christs\nwords, it cannot be so. For he saith; Everie kingdome divided against\nit selfe, shall be brought to naught, &c. If sathan cast out sathan, he\nis divided, &c: and his kingdome shall not endure, &c.\n\n\u2666A summe of Christs miracles.\u2666\n\n\u2666Matt. 12. 25.\u2666\n\n_Peters_ chaines fell off in prison, so did _Richard Gallisies_ fetters\nat _Windsor_: marrie the prison doores opened not to _Richard_, as they\ndid to _Peter_. _Helias_ by speciall grace obtained raine, our witches\ncan make it raine, when they list, &c. But sithens Christ did these\nmiracles, and manie more, and all to confirme his truth, and strengthen\nour faith, and finallie for the conversion of the people (as appeareth\nin _John._ 6. 7, and 12: in so much as he vehementlie reprooved such,\nas upon the sight of them would not beleeve, saieng; Wo be to thee\n_Chorazin_, we be to thee _Bethsaida_. If the miracles had beene doone\nin _Tyre_ and _Sidon_, which have beene doone in you, they had a great\nwhile ago repented, &c. Let us settle and acquiet our faith in Christ,\nand beleeving all his wonderous works, let us reject these old wives\nfables, as lieng vanities: whereof you may find in the golden legend,\n_M. Mal._ and speciallie in _Bodin_ miraculous stuffe, enough to checke\nall the miracles expressed in the old and new testament; which are of\nmore credit with manie bewitched people, than the true miracles of\nChrist himselfe. Insomuch as they stand in more awe of the manacies of\na witch, than of all the threatnings and cursses pronounced by God, and\nexpressed in his word. And thus much touching the word _Kasam_.\n\n\u2666Luk. 10, 13.\u2666\n\n\n\n\n \u00b6 _The tenth Booke._\n\n\n\n\n The first Chapter.\n\n _The interpretation of this Hebrue word Onen, of the vanitie of\n dreames, and divinations thereupon._\n\n\n_Onen_ differeth not much from _Kasam_, but that it is extended to\nthe interpretation of dreames. And as for dreames, whatsoever credit\nis attributed unto them, proceedeth of follie: and they are fooles\nthat trust in them, for whie they have deceived many. In which respect\nthe Prophet giveth us good warning, not to followe nor hearken to the\nexpositors of dreames, for they come through the multitude of busines.\nAnd therefore those witches, that make men beleeve they can prophesie\nupon dreames, as knowing the interpretation of them, and either for\nmonie or glorie abuse men & women therby, are meere couseners, and\nworthie of great punishment: as are such witchmongers, as beleeving\nthem, attribute unto them such divine power as onelie belongeth to God:\nas appeereth in _Jeremie_ the Prophet.\n\n\u2666Ecclus. 24.\u2666\n\n\u2666Jerem. 27.\n Eccle. 5.\u2666\n\n\u2666Jerem. 23. 25. 26. 27. Read the words.\u2666\n\n\n\n\n The second Chapter.\n\n _Of divine, naturall, and casuall dreames, with their differing\n causes and effects._\n\n\n_Macrobius_ recounteth five differences of images, or rather\nimaginations exhibited unto them that sleepe, which for the most part\ndoo signifie somewhat in admonition. There be also many subdivisions\nmade hereof, which I thinke needlesse to reherse. In _Jasper Peucer_\nthey are to be seene, with the causes and occasions of dreames. There\nwere woont to be delivered from God himselfe or his angels, certeine\ndreames and visions unto the prophets and holie fathers: according to\nthe saieng of _Joel_; I will powre my spirit upon all flesh, your yoong\nmen shall dreame dreames, and your old men shall see visions. These\nkind of dreames (I say) were the admonishments and forewarnings of God\nto his people: as that of _Joseph_, to abide with _Marie_ his wife,\nafter she was conceived by the Holie-ghost, as also to conveie our\nSaviour Christ into _Aegypt_, &c: the interpretation whereof are the\npeculiar gifts of God, which _Joseph_ the patriarch, and _Daniel_ the\nprophet had most speciallie.\n\n\u2666_Peucer in divinat. ex somniis._\u2666\n\n\u2666Joel. 2.\u2666\n\n\u2666Matth. 1. 20.\u2666\n\n\u2666Matth. 2, 13.\u2666\n\n\u2666Gen. 39. & 40. & 41. Dani. 2.\u2666\n\nAs for physicall conjectures upon dreames, the scriptures [*]improove\nthem not: for by them the physicians manie times doo understand\nthe state of their patients bodies. For some of them come by meanes\nof choler, flegme, melancholie, or bloud; and some by love, surfet,\nhunger, thirst, &c. _Gallen_ and _Boetius_ were said to deale with\ndivels, bicause they told so justlie their patients dreames, or rather\nby their dreames their speciall diseases. Howbeit, physicall dreames\nare naturall, and the cause of them dwelleth in the nature of man. For\nthey are the inward actions of the mind in the spirits of the braine,\nwhilest the bodie is occupied with sleepe: for as touching the mind\nit selfe, it never sleepeth. These dreames varie, according to the\ndifference of humors and vapors. There are also casuall dreames, which\n(as _Salomon_ saith) come through the multitude of businesse. For as\na looking glasse sheweth the image or figure thereunto opposite: so in\ndreames, the phantasie & imagination informes the understanding of such\nthings as haunt the outward sense. Whereupon the poet saith:\n\n _Somnia ne cures, nam mens humana quod optat,\n Dum vigilat sperans, per somnum cernit id ipsum:_\n\n _Regard no dreames, for why the mind\n Of that in sleepe a view dooth take,\n Which it dooth wish and hope to find,\n At such time as it is awake._\n\n\u2666Eccles. 5.\u2666\n\n\u2666[*] [? reproove]\u2666\n\n\u2666_Englished by Abraham Fleming._\u2666\n\n\n\n\n The third Chapter.\n\n _The opinion of divers old writers touching dreames, and how\n they varie in noting the causes thereof._\n\n\n_Synesius_, _Themistius_, _Democritus_, and others grounding themselves\nupon examples that chance hath sometimes verified, persuade men, that\nnothing is dreamed in vaine: affirming that the hevenlie influencies\ndoo bring foorth divers formes in corporall matters; and of the same\ninfluencies, visions and dreames are printed in the fantasticall\npower, which is instrumentall, with a celestiall disposition meete to\nbring foorth some effect, especiallie in sleepe, when the mind (being\nfree from bodilie cares) may more liberallie receive the heavenlie\ninfluencies, wherby many things are knowne to them sleeping in dreames,\nwhich they that wake cannot see. _Plato_ attributeth them to the\nformes and ingendred knowledges of the soule; _Avicen_ to the last\nintelligence that moveth the moone, through the light that lighteneth\nthe fantasie in sleepe; _Aristotle_ to the phantasticall sense;\n_Averro\u00ebs_ to the imaginative; _Albert_ to the influence of superior\nbodies.\n\n\u2666A dissonancie in opinions about dreames.\u2666\n\n\n\n\n The fourth Chapter.\n\n _Against interpreters of dreames, of the ordinarie cause of\n dreames, Hemingius his opinion of diabolicall dreames, the\n interpretation of dreames ceased._\n\n\nThere are bookes carried about concerning this matter, under the name\nof _Abraham_, who (as _Philo In lib. gigantum_ saith) was the first\ninventor of the exposition of dreames: and so likewise of _Salomon_\nand _Daniel_. But _Cicero In lib. de diviniatione_ confuteth the\nvanitie and follie of them that give credit to dreames. And as for the\ninterpretors of dreames, as they knowe not before the dreame, nor yet\nafter, any certeintie; yet when any thing afterwards happeneth, then\nthey applie the dreame to that which hath chanced.\n\nCerteinlie men never lightlie faile to dreame by night, of that which\nthey meditate by daie: and by daie they see divers and sundrie things,\nand conceive them severallie in their minds. Then those mixed conceits\nbeing laid up in the closset of the memorie, strive togither; which,\nbicause the phantasie cannot discerne nor discusse, some certeine thing\ngathered of manie conceits is bred and contrived in one togither. And\ntherefore in mine opinion, it is time vainelie emploied, to studie\nabout the interpretation of dreames. He that list to see the follie and\nvanitie thereof, maie read a vaine treatise, set out by _Thomas Hill_\nLondoner, 1568.\n\n\u2666The pleasant art of the interpretation of dreames.\u2666\n\nLastlie, there are diabolicall dreames, which _Nicolaus Hemingius_\ndivideth into three sortes. The first is, when the divell immediatlie\nof himselfe (he meaneth corporallie) offereth anie matter of dreame.\nSecondlie, when the divell sheweth revelations to them that have made\nrequest unto him therefore. Thirdlie, when magicians by art bring to\npasse, that other men dreame what they will. Assuredlie these, and so\nall the rest (as they maie be used) are verie magicall and divelish\ndreames. For although we maie receive comfort of mind by those, which\nare called divine dreames, and health of bodie through physicall\ndreames: yet if we take upon us to use the office of God in the\nrevelation or rather the interpretation of them; or if we attribute\nunto them miraculous effects (now when we see the gifts of prophesie,\nand of interpretation of dreames, and also the operation of miracles\nare ceased, which were speciall and peculiar gifts of God, to confirme\nthe truth of the word, and to establish his people in the faith of\nthe Messias, who is now exhibited unto us both in the testament, and\nalso in the bloud of our Saviour Jesus Christ) we are bewitched, and\nboth abuse and offend the majestie of God, and also seduce, delude and\ncousen all such as by our persuasion, and their owne light beleefe,\ngive us credit.\n\n\u2666_N. Hemin. in admonitionib. de superstitionib. magicis vit\u0101dis._\u2666\n\n\u2666The end & use of prophesie, interpretati\u014d of dreames, operation of\nmiracles, &c.\u2666\n\n\n\n\n The fift Chapter.\n\n _That neither witches, nor anie other, can either by words\n or hearbs, thrust into the mind of a sleeping man, what\n cogitations or dreames they list; and whence magicall dreames\n come._\n\n\nI grant there maie be hearbs and stones found and knowne to the\nphysicians, which maie procure dreames; and other hearbs and stones,\n&c: to make one bewraie all the secrets of his mind, when his bodie\nsleepeth, or at least wise to procure speech in sleepe. But that\nwitches or magicians have power by words, herbs, or imprecations to\nthrust into the mind or conscience of man, what it shall please them,\nby vertue of their charmes, hearbs, stones, or familiars, &c: according\nto the opinion of _Hemingius_, I denie: though therewithall I confesse,\nthat the divell both by daie and also by night, travelleth to seduce\nman, and to lead him from God; yea and that no waie more than this,\nwhere he placeth himselfe as God in the minds of them that are so\ncredulous, to attribute unto him, or unto witches, that which is onlie\nin the office, nature, and power of God to accomplish.\n\n\u2666Seeke for such stuffe in my booke of Hartumim.\u2666\n\nDoth not _Daniel_ the prophet saie, even in this case; It is the Lord\nonelie that knoweth such secrets, as in the exposition of dreames is\nrequired? And doth not _Joseph_ repeat those verie words to _Pharaos_\nofficers, who consulted with him therein? Examples of divine dreames\nyou maie find a great number in the scripture, such (I meane) as it\npleased God to reveale his pleasure by. Of physicall dreames we maie\nboth read in authors, and see in our owne experience dailie, or rather\nnightly. Such dreams also as are casuall, they are likewise usuall,\nand come (as hath beene said) through the multitude of affaires\nand businesse. Those which in these daies are called magicall or\ndiabolicall dreames, maie rather be called melancholicall. For out of\nthat blacke vapor in sleepe, through dreames, appeareth (as _Aristotle_\nsaith) some horrible thing; and as it were the image of an ouglie\ndivell: sometimes also other terrible visions, imaginations, counsels,\nand practises. As where we read of a certeine man, that dreamed there\nappeared one unto him that required him to throwe himselfe into a deepe\npit, and that he should reape great benefit thereby at Gods hands.\nSo as the miserable wretch giving credit thereunto, performed the\nmatter, and killed himselfe. Now I confesse, that the interpretation\nor execution of that dreame was indeed diabolicall: but the dreame was\ncasuall, derived from the heavie and blacke humor of melancholie.\n\n\u2666Dan. 2.\u2666\n\n\u2666Gen. 11, 8.\n Gen. 37, & 11.\n Isai. 11.\n Dan. 2.\u2666\n\n\u2666_Aristot. de somnio._\u2666\n\n\n\n\n The sixt Chapter.\n\n _How men have beene bewitched, cousened or abused by dreames to\n dig and search for monie._\n\n\nHow manie have beene bewitched with dreames, and thereby made to\nconsume themselves with digging and searching for monie, &c: whereof\nthey, or some other have drempt? I my selfe could manifest, as having\nknowne how wise men have beene that waie abused by verie simple\npersons, even where no dreame hath beene met withall, but waking\ndreames. And this hath beene used heretofore, as one of the finest\ncousening feates: in so much as there is a verie formall art thereof\ndevised, with manie excellent superstitions and ceremonies thereunto\nbelonging, which I will set downe as breeflie as maie be. Albeit that\nhere in _England_, this proverbe hath beene current; to wit, Dreames\nproove contrarie: according to the answer of the priests boy to his\nmaster, who told his said boy that he drempt he kissed his taile: Yea\nmaister (saith he) but dreames proove contrarie, you must kisse mine.\n\n\u2666Such would be imbarked in the ship of fooles.\u2666\n\n\u2666An english proverbe.\u2666\n\n\n\n\n The seventh Chapter.\n\n _The art and order to be used in digging for monie, revealed\n by dreames, how to procure pleasant dreames, of morning and\n midnight dreames._\n\n\nThere must be made upon a hazell wand three crosses, and certeine\nwords both blasphemous and impious must be said over it, and hereunto\nmust be added certeine characters, & barbarous names. And whilest the\ntreasure is a digging, there must be read the psalmes, _De profundis,\nMissa, Misereatur nostri, Requiem, Pater noster, Ave Maria, Et ne nos\ninducas in tentationem, sed libera nos \u00e0 malo, Amen. A porta inferi\ncredo videre bona, &c. Expectate Dominum Requiem \u00e6ternam._ And then a\ncerteine praier. And if the time of digging be neglected, the divell\nwill carie all the treasure awaie. See other more absolute conjurations\nfor this purpose, in the word _Iidoni_ following.\n\n\u2666Note this superstitious dotage.\u2666\n\nYou shall find in _Johannes Baptista Neapolitanus_, diverse receipts\nby hearbes and potions, to procure pleasant or fearefull dreames; and\nperfumes also to that effect: who affirmeth, that dreames in the dead\nof the night are commonlie preposterous and monstrous; and in the\nmorning when the grosse humors be spent, there happen more pleasant and\ncerteine dreames, the bloud being more pure than at other times: the\nreason whereof is there expressed.\n\n\u2666_J. Bap. Neap. in natural. mag. lib. 2 cap. 26. fol. 83. & 84._\u2666\n\n\n\n\n The eight Chapter.\n\n _Sundrie receipts and ointments, made and used for the\n transportation of witches, and other miraculous effects:\n an instance therof reported and credited by some that are\n learned._\n\n\nIt shall not be amisse here in this place to repeate an ointment\ngreatlie to this purpose, rehearsed by the foresaid _John Bapt. Neap._\nwherein although he maie be overtaken and cousened by an old witch,\nand made not onelie to beleeve, but also to report a false tale; yet\nbicause it greatlie overthroweth the opinion of _M. Mal. Bodin_,\nand such other, as write so absolutelie in maintenance of witches\ntransportations, I will set downe his words in this behalfe. The\nreceipt is as followeth.\n\n\u211e. The fat of yoong children, and seeth it with water in a brasen\nvessell, reserving the thickest of that which remaineth boiled in the\nbottome, which they laie up and keepe, untill occasion serveth to use\nit. They put hereunto _Eleoselinum, Aconitum, Frondes populeas_, and\nSoote.\n\n Another receipt to the same purpose.\n\n\u211e. _Sium, acarum vulgare, pentaphyllon_, the bloud of a flitter-mouse,\n_solanum somniferum, & oleum_. They stampe all these togither, and\nthen they rubbe all parts of their bodies exceedinglie, till they\nlooke red, and be verie hot, so as the pores may be opened, and their\nflesh soluble and loose. They joine herewithall either fat, or oile in\nsteed thereof, that the force of the ointment maie the rather pearse\ninwardly, and so be more effectuall. By this means (saith he) in a\nmoone light night they seeme to be carried in the aire, to feasting,\nsinging, dansing, kissing, culling, and other acts of venerie, with\nsuch youthes as they love and desire most: for the force (saith he)\nof their imagination is so vehement, that almost all that part of the\nbraine, wherein the memorie consisteth, is full of such conceipts. And\nwhereas they are naturallie prone to beleeve anie thing; so doo they\nreceive such impressions and stedfast imaginations into their minds, as\neven their spirits are altered thereby; not thinking upon anie thing\nelse, either by daie or by night. And this helpeth them forward in\ntheir imaginations, that their usuall food is none other commonlie but\nbeets, rootes, nuts, beanes, peaze, &c.\n\n\u2666Confections or receipts for the miraculous transportation of witches.\u2666\n\nNow (saith he) when I considered throughlie hereof, remaining doubtfull\nof the matter, there fell into my hands a witch, who of hir owne accord\ndid promise me to fetch me an errand out of hand from farre countries,\nand willed all them, whome I had brought to witnesse the matter, to\ndepart out of the chamber. And when she had undressed hir selfe, and\nfroted hir bodie with certeine ointments (which action we beheld\nthrough a chinke or little hole of the doore) she fell downe thorough\nthe force of those soporiferous or sleepie ointments into a most sound\nand heavie sleepe: so as we did breake open the doore, and did beate\nhir exceedinglie; but the force of hir sleepe was such, as it tooke\nawaie from hir the sense of feeling: and we departed for a time. Now\nwhen hir strength and powers were wearie and decaied, shee awooke of\nhir owne accord, and began to speake manie vaine and doting words,\naffirming that she had passed over both seas and mountaines; delivering\nto us manie untrue and false reports: we earnestlie denied them, she\nimpudentlie affirmed them. This (saith he) will not so come to passe\nwith everie one, but onlie with old women that are melancholike, whose\nnature is extreame cold, and their evaporation small; and they both\nperceive and remember what they see in that case and taking of theirs.\n\n\u2666_Vetule, quas \u00e0 strigis similitudine, striges vocant, qu\u00e6q; noctu\npuerulorum sanguinem in cunis cubantium exsorbent._\u2666\n\n\n\n\n The ninth Chapter.\n\n _A confutation of the former follies, as well concerning\n ointments, dreames, &c. as also of the assemblie of witches,\n and of their consultations and bankets at sundrie places, and\n all in dreames._\n\n\nBut if it be true that S. _Augustine_ saith, and manie other writers,\nthat witches nightwalkings are but phantasies and dreames: then all the\nreportes of their bargaine, transporting, and meetings with _Diana_,\n_Minerva_, &c: are but fables; and then do they lie that mainteine\nthose actions to be doone in deed and veritie, which in truth are doone\nno waie. It were marvell on the one side (if those things happened\nin dreames, which neverthelesse the witches affirme to be otherwise)\nthat when those witches awake, they neither consider nor remember that\nthey were in a dreame. It were marvell that their ointments, by the\nopinions having no force at all to that effect, as they confesse which\nare inquisitors, should have such operation. It were marvell that their\nointments cannot be found anie where, saving onelie in the inquisitors\nbookes. It were marvell, that when a stranger is annointed therewith,\nthey have sometimes, and yet not alwaies, the like operation as with\nwitches; which all the inquisitors confesse.\n\n\u2666_Barthol. Spin\u00e6us, q. de strigib. c. 31._\u2666\n\nBut to this last, frier _Bartholom\u00e6us_ saith, that the witches\nthemselves, before they annoint themselves, do heare in the night time\na great noise of minstrels, which flie over them, with the ladie of the\nfairies, and then they addresse themselves to their journie. But then\nI marvell againe, that no bodie else heareth nor seeth this troope of\nminstrels, especiallie riding in a moone light night. It is marvell\nthat they that thinke this to be but in a dreame, can be persuaded that\nall the rest is anie other than dreames. It is marvell that in dreames,\nwitches of old acquaintance meet so just togither, and conclude upon\nmurthers, and receive ointments, roots, powders, &c: (as witchmongers\nreport they doo, and as they make the witches confesse) and yet lie at\nhome fast asleepe. It is marvell that such preparation is made for them\n(as _Sprenger_, _Bartholomew_, and _Bodin_ report) as well in noble\nmens houses, as in alehouses; and that they come in dreames, and eate\nup their meate: and the alewife speciallie is not wearied with them for\nnon paiment of their score, or false paiment; to wit, with imaginarie\nmonie, which they saie is not substantiall, and that they talke not\nafterwards about the reckoning, and so discover the matter. And it\nis most marvell of all, that the hostesse, &c: dooth not sit among\nthem, and take part of their good cheere. For so it is, that if any\npart of these their meetings and league be true, it is as true and as\ncerteinlie prooved and confessed, that at some alehouse, or sometime at\nsome Gentlemans house, there is continuall preparation made monethlie\nfor this assemblie: as appeereth in S. _Germans_ storie.\n\n\u2666_Bar. Spin. qu. de strigib. c. 30._\u2666\n\n\u2666New matter & worthie to be marvelled at.\u2666\n\n\u2666_Legend. aur. in vita S. Germani._\u2666\n\n\n\n\n The tenth Chapter.\n\n _That most part of prophesies in the old testament were\n revealed in dreames, that we are not now to looke for such\n revelations, of some who have drempt of that which hath come\n to passe, that dreames proove contrarie, Nabuchadnez-zars\n rule to knowe a true expositor of dreames._\n\n\nIt is held and mainteined by divers, and gathered out of the 12. of\n_Numbers_, that all which was written or spoken by the prophets, among\nthe children of Israel (_Moses_ excepted) was propounded to them by\ndreames. And indeed it is manifest, that manie things, which are\nthought by the unlearned to have beene reallie finished, have beene\nonlie performed by dreams and visions. As where _Salomon_ required of\nGod the gift of wisdome: that was (I say) in a dreame; and also where\nhe received promise of the continuance of the kingdome of Israel in\nhis line. So was _Esais_ vision in the 6. of his prophesie: as also\nthat of _Ezechiel_ the 12. Finallie, where _Jeremie_ was commanded to\nhide his girdle in the clift of a rocke at the river _Euphrates_ in\n_Babylon_; and that after certeine daies, it did there putrifie, it\nmust needs be in a dreame; for _Jeremie_ was never (or at leastwise not\nthen) at _Babylon_. We that are christians must not now slumber and\ndreame, but watch and praie, and meditate upon our salvation in Christ\nboth daie and night. And if we expect revelations in our dreames,\nnow, when Christ is come, we shall deceive our selves: for in him are\nfulfilled all dreames and prophesies. Howbeit, _Bodin_ holdeth that\ndreames and visions continue till this daie, in as miraculous maner as\never they did.\n\n\u26661. Re. 3, 5. 15.\u2666\n\n\u26661. Reg. 9.\u2666\n\n\u2666Isai. 6. Ezech. 12. Jerem. 13.\u2666\n\n\u2666_J. Bodin. lib. de d\u00e6mon. 1. cap. 5._\u2666\n\nIf you read _Artemidorus_, you shall read manie stories of such as\ndrempt of things that afterwards cam to passe. But he might have\ncited a thousand for one that fell out contrarie: for as for such\ndreamers among the Jews themselves, as had not extraordinarie visions\nmiraculouslie exhibited unto them by God, they were counted couseners,\nas may appeere by these words of the prophet _Zacharie_; Surelie the\nidols have spoken vanitie, and the soothsaiers have seene a lie,\nand the dreamers have told a vaine thing. According to _Salomons_\nsaieng; In the multitude of dreames and vanities are manie words.\nIt appeereth in _Jeremie_ 23. that the false prophets, whilest they\nilluded the people with lies, counterfetting the true prophets, used\nto crie out; Dreames, dreames; We have dreamed a dreame, &c. Finallie,\n_Nabuchadnez-zar_ teacheth all men to knowe a true expositor of\ndreames; to wit, such a one as hath his revelation from GOD. For he can\n(as _Daniel_ did) repeate your dreame before you discover it: which\nthing if anie expounder of dreames can doo at this daie, I will beleeve\nhim.\n\n\u2666Zach. 10, 2.\u2666\n\n\u2666Eccles. 5, 6. Jerem. 23.\u2666\n\n\u2666Daniel. 2.\u2666\n\n\n\n\n \u00b6 _The eleventh booke._\n\n\n\n\n The first Chapter.\n\n _The Hebrue word Nahas expounded, of the art of augurie, who\n invented it, how slovenlie a science it is: the multitude of\n sacrifices and sacrificers of the heathen, and the causes\n therof._\n\n\n_Nahas_, is To observe the flieng of birds, & comprehendeth all such\nother observations, where men do ghesse upon uncerteine toies. It is\nfound in _Deut._ 18. and in 2. _Chron._ 33. and else-where. Of this\nart of augurie _Tyresias_ the king of the _Thebans_ is said to be the\nfirst inventor: but _Tages_ first published the discipline thereof,\nbeing but a little boie; as _Cicero_ reporteth out of the bookes of\nthe _Hetruscans_ themselves. Some points of this art are more high and\nprofound than some others, and yet are they more homelie and slovenlie\nthan the rest; as namelie, the divination upon the entrailes of beasts,\nwhich the Gentiles in their sacrifices speciallie observed. Insomuch\nas _Marcus Varro_, seeing the absurditie thereof, said that these gods\nwere not onlie idle, but verie slovens, that used so to hide their\nsecrets and counsels in the guts and bowels of beasts.\n\n\u2666The slovenlie art of augurie.\u2666\n\nHow vainlie, absurdlie, and superstitiouslie the heathen used this\nkind of divination in their sacrifices, is manifested by their actions\n& ceremonies in that behalfe practised, as well in times past, as at\nthis houre. The _Aegyptians_ had 666. severall sorts and kinds of\nsacrifices; the _Romans_ had almost as manie; the _Gr\u00e6cians_ had not\nso few as they; the _Persians_ and the _Medes_ were not behind them;\nthe _Indies_ and other nations have at this instant their sacrifices\nfull of varietie, and more full of barbarous impietie. For in sundrie\nplaces, these offer sacrifices to the divell, hoping thereby to moove\nhim to lenitie: yea, these commonlie sacrifice such of their enimies,\nas they have taken in warre: as we read that the Gentiles in ancient\ntime did offer sacrifice, to appease the wrath and indignation of their\nfeigned gods.\n\n\n\n\n The second Chapter.\n\n _Of the Jewes sacrifice to Moloch, a discourse thereupon, and\n of Purgatorie._\n\n\nThe _Jewes_ used one kind of diabolical sacrifice, never taught them\nby _Moses_, namelie, to offer their children to _Moloch_, making their\nsonnes and their daughters to runne through the fire; supposing such\ngrace and efficacie to have beene in that action, as other witches\naffirme to be in charmes and words. And therfore among other points\nof witchcraft, this is speciallie and namelie forbidden by _Moses_.\nWe read of no more miracles wrought hereby, than by any other kind of\nwitchcraft in the old or new testament expressed. It was no ceremonie\nappointed by God, no figure of Christ: perhaps it might be a sacrament\nor rather a figure of purgatorie, the which place was not remembred by\n_Moses_. Neither was there anie sacrifice appointed by the lawe for the\nreleefe of the Israelites soules that there should be tormented. Which\nwithout all doubt should not have beene omitted, if any such place\nof purgatorie had beene then, as the Pope hath latelie devised for\nhis private and speciall lucre. This sacrificing to _Moloch_ (as some\naffirme) was usuall among the Gentiles, from whence the Jewes brought\nit into Israel: and there (of likeliehood) the _Eutichists_ learned the\nabhomination in that behalfe.\n\n\u26662. Re. 23, 10\n 2. Chr. 33.\n Jerem. 7.\u2666\n\n\u2666Deut. 18, 10\n Levi. 18, 21.\n Id. cap. 20. 2.\u2666\n\n\u2666An invincible argument against purgatorie.\u2666\n\n\n\n\n The third Chapter.\n\n _The Canibals crueltie, of popish sacrifices exceeding in\n tyrannie the Jewes or Gentiles._\n\n\nThe incivilitie and cruell sacrifices of popish preests do yet exceed\nboth the Jew and the Gentile: for these take upon them to sacrifice\nChrist himselfe. And to make their tyrannie the more apparent, they are\nnot contented to have killed him once, but dailie and hourelie torment\nhim with new deaths; yea they are not ashamed to sweare, that with\ntheir carnall hands they teare his humane substance, breaking it into\nsmall gobbets; and with their externall teeth chew his flesh and bones,\ncontrarie to divine or humane nature; and contrarie to the prophesie,\nwhich saith; There shall not a bone of him be broken. Finallie, in the\nend of their sacrifice (as they say) they eate him up rawe, and swallow\ndowne into their guts everie member and parcell of him: and last\nof all, that they conveie him into the place where they bestowe the\nresidue of all that which they have devoured that daie. And this same\nbarbarous impietie exceedeth the crueltie of all others: for all the\nGentiles consumed their sacrifices with fier, which they thought to be\nholie.\n\n\u2666Against the papists abhominable and blasphemous sacrifice of the\nmasse.\u2666\n\n\u2666Psal. 34, 20.\u2666\n\n\n\n\n The fourth Chapter.\n\n _The superstition of the heathen about the element of fier,\n and how it grew in such reverence among them, of their\n corruptions, and that they had some inkling of the godlie\n fathers dooings in that behalfe._\n\n\nAs touching the element of fier, & the superstition therof about those\nbusinesses, you shall understand, that manie superstitious people and\nnations have received, reverenced, & reserved fier, as the most holy\nthing among their sacrifices: insomuch (I saie) as they have worshipped\nit among their gods, calling it _Orimasda_ (to wit) holie fier, and\ndivine light. The Greekes called it \u1f11\u03c3\u03af\u03b1\u03bd, the Romans _Vesta_, which\nis, The fier of the Lord. Surelie they had heard of the fier that came\ndowne from heaven, and consumed the oblations of the fathers; and\nthey understood it to be God himselfe. For there came to the heathen,\nthe bare names of things, from the doctrine of the godlie fathers and\npatriarchs, and those so obscured with fables, and corrupted with\nlies, so overwhelmed with superstitions, and disguised with ceremonies,\nthat it is hard to judge from whence they came. Some cause thereof (I\nsuppose) was partlie the translations of governements, whereby one\nnation learned follie of another; and partlie blind devotion, without\nknowledge of Gods word: but speciallie the want of grace, which they\nsought not for, according to Gods commandement and will. And that the\nGentiles had some inkling of the godlie fathers dooings, may diverslie\nappeare. Doo not the _Muscovits_ and [*]_Indian_ prophets at this\ndaie, like apes, imitate _Esaie_? Bicause he went naked certeine\nyeares, they forsooth counterfet madnes, and drinke potions for that\npurpose; thinking that whatsoever they saie in their madnes, will\ncerteinelie come to passe. But hereof is more largelie discoursed\nbefore in the word _Kasam_.\n\n\u2666[*] The Gymnosophists of India their apish imitation of Esaie.\u2666\n\n\n\n\n The fift Chapter.\n\n _Of the Romane sacrifices: of the estimation they had of augurie,\n of the lawe of the twelve tables._\n\n\nThe _Romans_, even after they were growne to great civilitie, and\nenjoied a most flourishing state and commonwealth, would sometimes\nsacrifice themselves, sometimes their children, sometimes their\nfriends, &c: consuming the same with fier, which they thought holie.\nSuch estimation (I saie) was attributed to this art of divination upon\nthe entrails of beasts, &c: at _Rome_, as the cheefe princes themselves\nexercised the same; namelie, _Romulus_, _Fabius Maximus_, _&c_: in\nso much as there was a decree made there, by the whole senate, that\nsix of the cheefe magistrats sonnes should from time to time be put\nfoorth, to learne the mysterie of these arts of augurie and divination,\nat _Hetruria_, where the cunning and knowledge thereof most abounded.\nWhen they came home well informed and instructed in this art, their\nestimation and dignitie was such, as they were accounted, reputed, and\ntaken to be the interpreters of the gods, or rather betweene the gods\nand them. No high preest, nor anie other great officer was elected, but\nthese did either absolutelie nominate them, or else did exhibit the\nnames of two, whereof the senate must choose the one.\n\nIn their ancient lawes were written these words: _Prodigia & portenta\nad Hetruscos aruspices (si senatus jusserit) deferunto, Hetruri\u00e6q;\nprincipes disciplinam discunto. Quibus divis decreverunt, procuranto,\niisdem fulgura & ostenta pianto, auspicia servanto, auguri parento_:\nthe effect of which words is this; Let all prodigious and portentous\nmatters be carried to the soothsaiers of _Hetruria_, at the will\nand commandement of the senat; and let the yoong princes be sent to\n_Hetruria_, there to learne that discipline, or to be instructed in\nthat art and knowledge. Let there be alwaies some solicitor, to learne\nwith what gods they have decreed or determined their matters, and let\nsacrifices be made unto them in times of lightening, or at anie strange\nor supernaturall shew. Let all such conjecturing tokens be observed;\nwhatsoever the soothsaier commandeth, let it be religiouslie obeied.\n\n\u2666The lawe of the twelve tables.\u2666\n\n\n\n\n The sixt Chapter.\n\n _Colleges of augurors, their office, their number, the\n signification of augurie, that the practisers of that art\n were couseners, their profession, their places of exercise,\n their apparrell, their superstition._\n\n\n_Romulus_ erected three colleges or centuries of those kinds of\nsoothsaiers, which onelie (and none other) should have authoritie to\nexpound the minds and admonishments of the gods. Afterwards that number\nwas augmented to five, and after that to nine: for they must needs be\nod. In the end, they increased so fast, that they were feine to make\na decree for staie from the further proceeding in those erections:\nlike to our statute of _Mortmaine_. Howbeit, _Silla_ (contrarie to all\norders and constitutions before made) increased that number to foure\nand twentie.\n\n\u2666_Magna charta. Hen. 3. 36. 7 Ed. 1. 15. Ri. 2. 5._\u2666\n\nAnd though _Augurium_ be most properlie that divination, which is\ngathered by birds; yet bicause this word _Nahas_ comprehendeth all\nother kinds of divination, as _Extispicium_, _aruspicium_, &c_: which is\nas well the ghessing upon the entrailes of beasts, as divers other\nwaies: omitting physiognomie and palmestrie, and such like, for the\ntediousnes and follie thereof; I will speake a little of such arts,\nas were above measure regarded of our elders: neither mind I to\ndiscover the whole circumstance, but to refute the vanitie thereof,\nand speciallie of the professors of them, which are and alwaies have\nbeene cousening arts, and in them conteined both speciall and severall\nkinds of witchcrafts. For the maisters of these faculties have ever\ntaken upon them to occupie the place and name of God; blasphemouslie\nascribing unto themselves his omnipotent power, to foretell, &c:\nwhereas, in truth, they could or can doo nothing, but make a shew of\nthat which is not.\n\nOne matter, to bewraie their cousening, is; that they could never worke\nnor foreshew anie thing to the poore or inferior sort of people: for\nportentous shewes (saie they) alwaies concerned great estates. Such\nmatters as touched the baser sort, were inferior causes; which the\nsuperstition of the people themselves would not neglect to learne.\nHowbeit, the professors of this art descended not so lowe, as to\ncommunicate with them: for they were preests (which in all ages and\nnations have beene jollie fellowes) whose office was, to tell what\nshould come to passe, either touching good lucke, or bad fortune; to\nexpound the minds, admonitions, warnings and threatnings of the gods,\nto foreshew calamities, &c: which might be (by their sacrifices and\ncommon contrition) remooved and qualified. And before their entrance\ninto that action, they had manie observations, which they executed\nverie superstitiouslie; pretending that everie bird and beast, &c,\nshould be sent from the gods as foreshewes of somewhat. And therefore\nfirst they used to choose a cleare daie, and faire wether to doo their\nbusines in: for the which their place was certeinelie assigned, as well\nin _Rome_ as in _Hetruria_, wherein they observed everie quarter of\nthe element, which waie to looke, and which way to stand, &c. Their\napparell was verie preestlike, of fashion altered from all others,\nspeciallie at the time of their praiers, wherein they might not omit a\nword nor a syllable: in respect whereof one read the service, and all\nthe residue repeated it after him, in the maner of a procession.\n\n\u2666A manifest discoverie of augurors cousenage.\u2666\n\n\n\n\n The seventh Chapter.\n\n _The times and seasons to exercise augurie, the maner and order\n thereof, of the ceremonies thereunto belonging._\n\n\nNo lesse regard was there had of the times of their practise in that\nministerie: for they must beginne at midnight, and end at noone, not\ntravelling therein in the decaie of the day, but in the increase of the\nsame; neither in the sixt or seventh houre of the daie, nor yet after\nthe moneth of August; bicause then yoong birds flie about, and are\ndiseased, and unperfect, mounting their fethers, and flieng out of the\ncountrie: so as no certeine ghesse is to be made of the gods purposes\nby them at those seasons. But in their due times they standing with a\nbowed wand in their hand, their face toward the east, &c: in the top\nof an high tower, the weather being cleare, watch for birds, noting\nfrom whence they came, and whether they flie, and in what sort they wag\ntheir wings, &c.\n\n\u2666Note the superstitious ceremonies of augurors.\u2666\n\n\n\n\n The eight Chapter.\n\n _Upon what signes and tokens augurors did prognosticate,\n observations touching the inward and outward parts of beasts,\n with notes of beasts behaviour in the slaughterhouse._\n\n\nThese kind of witches, whom we have now in hand, did also prognosticate\ngood or bad lucke, according to the soundnes or imperfection of the\nentrailes of beasts; or according to the superfluities or infirmities\nof nature; or according to the abundance of humors unnecessarie,\nappearing in the inward parts and bowels of the beasts sacrificed. For\nas touching the outward parts, it was alwaies provided and foreseene,\nthat they should be without blemish. And yet there were manie tokens\nand notes to be taken of the externall actions of those beasts, at the\ntime of sacrifice: as if they would not quietlie be brought to the\nplace of execution, but must be forceablie hailed; or if they brake\nloose; or if by hap, cunning, or strength they withstood the first\nblowe; or if after the butchers blowe, they leaped up, rored, stood\nfast; or being fallen, kicked, or would not quietlie die, or bled not\nwell; or if anie ill newes had beene heard, or anie ill sight seene at\nthe time of slaughter or sacrifice: which were all significations of\nill lucke and unhappie successe. On the other side, if the slaughterman\nperformed his office well, so as the beast had beene well chosen, not\ninfected, but whole and sound, and in the end faire killed; all had\nbeene safe: for then the gods smiled.\n\n\u2666Observations in the art augurificall.\u2666\n\n\n\n\n The ninth Chapter.\n\n _A confutation of augurie, Plato his reverend opinion thereof,\n of contrarie events, and false predictions._\n\n\nBut what credit is to be attributed to such toies and chances, which\ngrow not of nature, but are gathered by the superstition of the\ninterpretors? As for birds, who is so ignorant that conceiveth not,\nthat one flieth one waie, another another waie, about their privat\nnecessities? And yet are the other divinations more vaine and foolish.\nHowbeit, _Plato_ thinketh a commonwealth cannot stand without this art,\nand numbereth it among the liberall sciences. These fellowes promised\n_Pompeie_, _Cassius_, and _C\u00e6sar_, that none of them should die before\nthey were old, and that in their owne houses, and in great honor; and\nyet they all died cleane contrarilie. Howbeit doubtles, the heathen in\nthis point were not so much to be blamed, as the sacrificing papists:\nfor they were directed hereunto without the knowledge of Gods promises;\nneither knew they the end why such ceremonies and sacrifices were\ninstituted; but onelie understood by an uncerteine and slender report,\nthat God was woont to send good or ill successe to the children of\nIsraell, and to the old patriarchs and fathers, upon his acceptance\nor disallowance of their sacrifices and oblations. But men in all\nages have beene so desirous to know the effect of their purposes,\nthe sequele of things to come, and to see the end of their feare and\nhope; that a seelie witch, which had learned anie thing in the art of\ncousenage, may make a great manie jollie fooles.\n\n\u2666_Plato in Ph\u00e6dro, in Timeo, in lib. de Republ._\u2666\n\n\u2666Wherein the papists are more blame worthie than the heathen.\u2666\n\n\n\n\n The tenth Chapter.\n\n _The cousening art of sortilege or lotarie, practised especiallie by\n Aegyptian vagabonds, of allowed lots, of Pythagoras his lot, &c._\n\n\nThe counterfeit _Aegyptians_, which were indeed cousening vagabonds,\npractising the art called _Sortilegium_, had no small credit among the\nmultitude: howbeit, their divinations were as was their fast and loose,\nand as the witches cures and hurtes, & as the soothsaiers answers,\nand as the conjurors raisings up of spirits, and as _Apollos_ or the\nRood of graces oracles, and as the jugglers knacks of legierdemaine,\nand as the papists exorcismes, and as the witches charmes, and as the\ncounterfeit visions, and as the couseners knaveries. Hereupon it was\nsaid; _Non inveniatur inter vos menahas_, that is _Sortilegus_, which\nwere like to these Aegyptian couseners. As for other lots, they were\nused, and that lawfullie; as appeareth by _Jonas_ and others that were\nholie men, and as may be seene among all commonwelths, for the deciding\nof diverse controversies, &c: wherein thy neighbour is not misused, nor\nGod anie waie offended. But in truth I thinke, bicause of the cousenage\nthat so easilie may be used herein, God forbad it in the commonwealth\nof the Jewes, though in the good use thereof it was allowed in matters\nof great weight; as appeareth both in the old and new testament; and\nthat as well in doubtfull cases and distributions, as in elections\nand inheritances, and pacification of variances. I omit to speake\nanie thing of the lots comprised in verses, concerning the lucke\nensuing, either of _Virgil_, _Homer_, or anie other, wherein fortune is\ngathered by the sudden turning unto them: bicause it is a childish and\nridiculous toie, and like unto childrens plaie at _Primus secundus_, or\nthe game called The philosophers table: but herein I will referre you\nto the bable it selfe, or else to _Bodin_, or to some such sober writer\nthereupon; of whome there is no want.\n\n\u2666Sortilege or lotshare.\u2666\n\n\u2666Levit. 16.\n Num. 33. & 36.\n Josu. 14.\n 1. Chron. 24 & 26.\n Prover. 18.\n Jonas. 1.\n Acts. 1.\u2666\n\nThere is a lot also called _Pythagoras_ lot, which (some saie)\n_Aristotle_ beleeved: and that is, where the characters of letters have\ncerteine proper numbers; whereby they divine (through the proper names\nof men) so as the numbers of each letters being gathered in a summe,\nand put togither, give victorie to them whose summe is the greater;\nwhether the question be of warre, life, matrimonie, victorie, &c: even\nas the unequall number of vowels in proper names portendeth lacke of\nsight, halting, &c: which the godfathers and godmothers might easilie\nprevent, if the case stood so.\n\n\u2666Of Pythagoras lot.\u2666\n\n\n\n\n The eleventh Chapter.\n\n _Of the Cabalisticall art, consisting of traditions and unwritten\n verities learned without booke, and of the division thereof._\n\n\nHere is place also for the Cabalisticall art, consisting of unwritten\nverities, which the Jewes doo beleeve and brag that God himselfe gave\nto _Moses_ in the mount _Sinai_; and afterwards was taught onelie\nwith livelie voice, by degrees of succession, without writing, untill\nthe time of _Esdras_: even as the scholers of _Archippus_ did use wit\nand memorie in steed of bookes. They divide this in twaine; the one\nexpoundeth with philosophicall reason the secrets of the lawe and the\nbible, wherein (they saie) that _Salomon_ was verie cunning; bicause it\nis written in the Hebrew stories, that he disputed from the Cedar of\n_Libanus_, even to the Hisop, and also of birds, beasts, &c. The other\nis as it were a symbolicall divinitie of the highest contemplation, of\nthe divine and angelike vertues, of holie names and signes; wherein\nthe letters, numbers, figures, things and armes, the prickes over the\nletters, the lines, the points, and the accents doo all signifie verie\nprofound things and great secrets. By these arts the Atheists suppose\n_Moses_ wrote all his miracles, and that hereby they have power over\nangels and divels, as also to doo miracles: yea and that hereby all the\nmiracles that either anie of the prophets, or Christ himselfe wrought,\nwere accomplished.\n\n\u2666The art Cabalisticall divided.\u2666\n\nBut _C. Agrippa_ having searched to the bottome of this art, saith it\nis nothing but superstition and follie. Otherwise you maie be sure\nChrist would not have hidden it from his church. For this cause the\nJewes were so skilfull in the names of God. But there is none other\nname in heaven or earth, in which we might be saved, but Jesus: neither\nis that meant by his bare name, but by his vertue and goodnes towards\nus. These Cabalists doo further brag, that they are able hereby, not\nonelie to find out and know the unspeakeable mysteries of God; but\nalso the secrets which are above scripture; whereby also they take\nupon them to prophesie, and to worke miracles: yea hereby they can\nmake what they list to be scripture; as _Valeria Proba_ did picke\ncerteine verses out of _Virgil_ alluding them to Christ. And therefore\nthese their revolutions are nothing but allegoricall games, which\nidle men busied in letters, points, and numbers (which the Hebrew\ntoong easilie suffereth) devise, to delude and cousen the simple and\nignorant. And this they call Alphabetarie or Arythmanticall divinitie,\nwhich Christ shewed to his apostles onelie, and which _Paule_ saith\nhe speaketh but among perfect men; and being high mysteries are not\nto be committed unto writing, and so made popular. There is no man\nthat readeth anie thing of this _Cabalisticall_ art, but must needs\nthink upon the popes cunning practises in this behalfe, who hath\n_In scrinio pectoris_, not onelie the exposition of all lawes, both\ndivine and humane, but also authoritie to adde thereunto, or to drawe\nbacke therefrom at his pleasure: and this may he lawfullie doo even\nwith the scriptures, either by addition or substraction, after his\nowne pontificall liking. As for example: he hath added the Apocrypha\n(whereunto he might as well have joined S. _Augustines_ works, or\nthe course of the civill lawe, &c:) Againe, he hath diminished from\nthe decalog or ten commandements, not one or two words, but a whole\nprecept, namelie the second, which it hath pleased him to dash out with\nhis pen: and trulie he might as well by the same authoritie have rased\nout of the testament S. _Markes_ gospell.\n\n\u2666_C. Agrippa lib. de vanit. scient._\u2666\n\n\u2666The blasphemie of the Cabalists.\u2666\n\n\u2666_In concil. Trident._\u2666\n\n\u2666[C. of Trent 1550]\u2666\n\n\n\n\n The twelfe Chapter.\n\n _When, how, and in what sort sacrifices were first ordained,\n and how they were prophaned, and how the pope corrupteth the\n sacraments of Christ._\n\n\nAt the first God manifested to our father _Adam_, by the prohibition of\nthe apple, that he would have man live under a lawe, in obedience and\nsubmission; and not to wander like a beast without order or discipline.\nAnd after man had transgressed, and deserved thereby Gods heavie\ndispleasure; yet his mercie prevailed; and taking compassion upon man,\nhe promised the Messias, who should be borne of a woman, and breake the\nserpents head: declaring by evident testimonies, that his pleasure was\nthat man should be restored to favour and grace, through Christ: and\nbinding the minds of men to this promise, and to be fixed upon their\nMessias, established figures and ceremonies wherewith to nourish their\nfaith, and confirmed the same with miracles, prohibiting and excluding\nall mans devises in that behalfe. And upon his promise renewed, he\ninjoined (I say) and erected a new forme of worship, whereby he would\nhave his promises constantlie beheld, faithfullie beleeved, and\nreverentlie regarded. He ordeined six sorts of divine sacrifices; three\npropitiatorie, not as meriting remission of sinnes, but as figures of\nChrists propitiation: the other three were of thanksgiving. These\nsacrifices were full of ceremonies, they were powdered with consecrated\nsalt, and kindled with fier, which was preserved in the tabernacle of\nthe Lord: which fier (some thinke) was sent downe from heaven. GOD\nhimselfe commanded these rites and ceremonies to our forefathers,\n_Noah_, _Abraham_, _Isaac_, _Jacob_, &c: promising therein both the\namplification of their families, and also their Messias. But in tract\nof time (I saie) wantonnesse, negligence, and contempt, through the\ninstigation of the divell, abolished this institution of GOD: so as in\nthe end, God himselfe was forgotten among them, and they became pagans\n& heathens, devising their owne waies, untill everie countrie had\ndevised and erected both new sacrifices, and also new gods particular\nunto themselves. Whose example the pope followeth, in prophaning of\nChrists sacraments, disguising them with his devises and superstitious\nceremonies; contriving and comprehending therein the follie of all\nnations: the which bicause little children doo now perceive and scorne,\nI will passe over; and returne to the Gentiles, whome I cannot excuse\nof cousenage, superstition, nor yet of vanitie in this behalfe. For if\nGod suffered false prophets among the children of Israell, being Gods\npeculiar people, and hypocrits in the church of Christ; no marvell if\nthere were such people amongst the heathen, which neither professed nor\nknew him.\n\n\u2666Gen. 2. 17.\u2666\n\n\u2666Gen. 3. 6.\u2666\n\n\u2666Gen. 3. 15.\u2666\n\n\u2666Levit. 12. 3. &c.\u2666\n\n\u2666A gird at the pope for his sawcinesse in Gods matters.\u2666\n\n\n\n\n The xiii. Chapter.\n\n _Of the objects whereupon the augurors used to prognosticate,\n with certeine cautions and notes._\n\n\nThe Gentiles, which treat of this matter, repeat an innumerable\nmultitude of objects, whereupon they prognosticate good or bad lucke.\nAnd a great matter is made of neezing, wherein the number of neezings\n& the time therof is greatlie noted; the tingling in the finger, the\nelbowe, the toe, the knee, &c: are singular notes also to be observed\nin this art; though speciallie heerin are marked the flieng of fowles,\nand meeting of beasts; with this generall caution, that the object\nor matter whereon men divine, must be sudden and unlooked for: which\nregard, children and some old fooles have to the gathering primrose,\ntrue loves, and foure leaved grasse; Item the person unto whome such an\nobject offereth it selfe unawares; Item the intention of the divinor,\nwhereby the object which is met, is referred to augurie; Item the\nhoure in which the object is without foreknowledge upon the sudden met\nwithall; and so foorth.\n\n_Plinie_ reporteth that griphes flie alwaies to the place of\nslaughter, two or three daies before the battell is fought; which was\nseene and tried at the battell of _Troie_: and in respect thereof, the\ngriph was allowed to be the cheefe bird of augurie. But among the\ninnumerable number of the portentous beasts, fowles, serpents, and\nother creatures, the tode is the most excellent object, whose ouglie\ndeformitie signifieth sweete and amiable fortune: in respect whereof\nsome superstitious witches preserve todes for their familiars. And some\none of good credit (whome I could name) having convented the witches\nthemselves, hath starved diverse of their divels, which they kept in\nboxes in the likenesse of todes.\n\n\u2666_Plin. lib. natural. hist. 10. cap. 6._\u2666\n\n\u2666_Arist. in auguriis._\u2666\n\n_Plutarch Chiron\u00e6us_ saith, that the place and site of the signes that\nwe receive by augurie, are speciallie to be noted: for if we receive\nthem on the left side, good lucke; if on the right side, ill lucke\ninsueth: bicause terrene and mortall things are opposite & contrarie to\ndivine and heavenlie things; for that which the gods deliver with the\nright hand, falleth to our left side; and so contrariwise.\n\n\u2666Plutarch doteth by his leave, for all his learning.\u2666\n\n\n\n\n The xiiii. Chapter.\n\n _The division of augurie, persons admittable into the colleges\n of augurie, of their superstition._\n\n\nThe latter divinors in these mysteries, have divided their soothsaiengs\ninto twelve superstitions: as _Augustinus Niphus_ termeth them. The\nfirst is prosperitie; the second, ill lucke, as when one goeth out\nof his house, and seeth an unluckie beast lieng on the right side of\nhis waie; the third is destinie; the fourth is fortune; the fift is\nill hap, as when an infortunate beast feedeth on the right side of\nyour waie; the sixt is utilitie; the seventh is hurt; the eight is\ncalled a cautell, as when a beast followeth one, and staieth at any\nside, not passing beyond him, which is a signe of good lucke; the\nninth is infelicitie, and that is contrarie to the eight, as when the\nbeast passeth before one; the tenth is perfection; the eleventh is\nimperfection; the twelfe is conclusiin.[*] Thus farre he.\n\n\u2666_Aug. Niphus de auguriis, lib. 1._\u2666\n\n\u2666[*] [_read_, \u2014sion]\u2666\n\nAmong the _Romans_ none could be received into the college of augurors\nthat had a bile, or had beene bitten with a dog, &c: and at the\ntimes of their exercise, even at noone daies, they lighted candels.\nFrom whence the papists conveie unto their church, those points\nof infidelitie. Finallie, their observations were so infinite and\nridiculous, that there flew not a sparkle out of the fier, but it\nbetokened somewhat.\n\n\u2666Who were not admittable into the college of augurors among the Romans.\u2666\n\n\n\n\n The xv. Chapter.\n\n _Of the common peoples fond and superstitious collections and\n observations._\n\n\nAmongst us there be manie women, and effeminat men (marie papists\nalwaies, as by their superstition may appeere) that make great\ndivinations upon the shedding of salt, wine, &c: and for the\nobservation of daies, and houres use as great [*]withcraft as in anie\nthing. For if one chance to take a fall from a horsse, either in a\nslipperie or stumbling waie, he will note the daie and houre, and count\nthat time unluckch[\u2020] for a journie. Otherwise, he that receiveth a\nmischance, wil consider whether he met not a cat, or a hare, when he\nwent first out of hfr[\u2021] doores in the morning; or stumbled not at\nthe threshhold at his going out; or put not on his shirt the wrong\nside outwards; or his left shoo on his right foote, which _Augustus\nC\u00e6sar_ reputed for the woorst lucke that might befall. But above all\nother nations (as _Martinus de Arles_ witnesseth) the _Spaniards_ are\nmost superstitious herein; & of _Spaine_, the people of the province\nof _Lusitania_ is the most fond. For one will saie; I had a dreame\nto night, or a crowe croked upon my house, or an owle flew by me and\nscreeched (which augurie _Lucius Silla_ tooke of his death) or a cocke\ncrew contrarie to his houre. Another saith; The moone is at the prime;\nanother, that the sun rose in a cloud and looked pale, or a starre shot\nand shined in the aire, or a strange cat came into the house, or a hen\nfell from the top of the house.\n\n\u2666O vaine follie and foolish vanitie!\u2666\n\n\u2666_Martin. de Arles in tract. de superst. contra maleficta._[\u00a7]\n_Appian. de bello civili._\u2666\n\n\u2666[*] [_read_, witch\u2014]\u2666\n\n\u2666[\u2020] [_read_, \u2014kie]\u2666\n\n\u2666[\u2021] [_read_, his]\u2666\n\n\u2666[\u00a7] [read, _\u2014ficia_.]\u2666\n\n\u2666Augurificall toies.\u2666\n\nMany will go to bed againe, if they neeze before their shooes be on\ntheir feet; some will hold fast their left thombe in their right hand\nwhen they hickot; or else will hold their chinne with their right hand\nwhiles a gospell is soong. It is thought verie ill lucke of some, that\na child, or anie other living creature, should passe betweene two\nfriends as they walke togither; for they say it portendeth a division\nof freendship. Among the papists themselves, if any hunters, as they\nwere a hunting, chanced to meet a frier or a preest; they thought it\nso ill lucke, as they would couple up their hounds, and go home, being\nin despaire of any further sport that daie. Marrie if they had used\nvenerie with a begger, they should win all the monie they plaied for\nthat daie at dice. The like follie is to be imputed unto them, that\nobserve (as true or probable) old verses, wherein can be no reasonable\ncause of such effects; which are brought to passe onlie by Gods power,\nand at his pleasure. Of this sort be these that follow:\n\n _Vincenti festo si sol radiet memor esto,_\n\n _Remember on S. Vincents daie,\n If that the sunne his beames displaie._\n\n\u2666_Englished by Abraham Fleming._\u2666\n\n _Clara dies Pauli bona tempora denotat anni,_\n\n _If Paule th\u2019apostles daie be cleare,\n It dooth foreshew a luckie yeare._\n\n\u2666_By Ab. Fleming._\u2666\n\n _Si sol splendescat Maria purificante,\n Major erit glacies post festum qu\u00e0m fuit ante,_\n\n _If Maries purifieng daie,\n Be cleare and bright with sunnie raie,\n Then frost and cold shalbe much more,\n After the feast than was before._\n\n\u2666_By Ab. Fleming._\u2666\n\n _Ser\u00f2 rubens c\u0153lum cras indicat esse serenum,\n Si man\u00e8 rubescit, ventus vel pluvia crescit._\n\n _The skie being red at evening,\n Foreshewes a faire and cleare morning;\n But if the morning riseth red,\n Of wind or raine we shalbe sped._\n\n\u2666_By Ab. Fleming._\u2666\n\nSome sticke a needle or a buckle into a certeine tree, neere to the\ncathedrall church of S. _Christopher_, or of some other saint; hoping\nthereby to be delivered that yeare from the headach. Item maids\nforsooth hang some of their haire before the image of S. _Urbane_,\nbicause they would have the rest of their haire grow long and be\nyellow. Item, women with child runne to church, and tie their girdles\nor shoo latchets about a bell, and strike upon the same thrise,\nthinking that the sound thereof hasteth their good deliverie. But\nsithence these things beginne to touch the vanities and superstitions\nof incantations, I will referre you thither, where you shall see of\nthat stuffe abundance; beginning at the word _Habar_.\n\n\u2666Seeke more hereof in the word Habar.\u2666\n\n\n\n\n The xvi. Chapter.\n\n _How old writers varie about the matter, the maner and the meanes,\n whereby things augurificall are mooved._\n\n\n_Theophrastus_ and _Themistius_ affirme, that whatsoever happeneth\nunto man suddenlie and by chance, commeth from the providence of God.\nSo as _Themistius_ gathereth, that men in that respect prophesie, when\nthey speake what commeth in their braine, upon the sudden; though not\nknowing or understanding what they saie. And that seeing God hath a\ncare for us, it agreeth with reason (as _Theophrastus_ saith) that he\nshew us by some meane whatsoever shall happen. For with _Pythagoras_ he\nconcludeth, that all foreshewes and auguries are the voices and words\nof God, by the which he foretelleth man the good or evill that shall\nbeetide.\n\n\u2666_Averroes. 12. metaphysic._\u2666\n\n_Trismegistus_ affirmeth, that all augurificall things are mooved by\ndivels; _Porphyrie_ saith by gods, or rather good angels: according to\nthe opinion of _Plotinus_ and _Iamblichus_. Some other affirme they are\nmooved by the moone wandering through the twelve signes of the Zodiake:\nbicause the moone hath dominion in all sudden matters. The _Aegyptian_\nastronomers hold, that the moone ordereth not those portentous matters,\nbut _Stella errans_, a wandering starre, &c.\n\n\n\n\n The xvii. Chapter.\n\n _How ridiculous an art augurie is, how Cato mocked it,\n Aristotles reason against it, fond collections of augurors,\n who allowed, and who disallowed it._\n\n\nVerelie all these observations being neither grounded on Gods word,\nnor physicall or philosophicall reason, are vanities, superstitions,\nlies, and meere witchcraft; as whereby the world hath long time beene,\nand is still abused and cousened. It is written; _Non est vestrum\nscire tempora & momenta, &c_: It is not for you to knowe the times\nand seasons, which the father hath put in his owne power. The most\ngodlie men and the wisest philosophers have given no credit hereunto.\nS. _Augustine_ saith; _Qui his divinationibus credit, sciat se fidem\nchristianam & baptismum pr\u00e6varicasse, & paganum Deiq; inimicum esse_.\nOne told _Cato_, that a rat had carried awaie and eaten his hose, which\nthe partie said was a woonderfull signe. Naie (said _Cato_) I thinke\nnot so; but if the hose had eaten the rat, that had beene a wonderfull\ntoken indeed. When _Nonius_ told _Cicero_ that they should have good\nsuccesse in battell, bicause seven eagles were taken in _Pompeies_\ncampe, he answered thus; No doubt it will be even so, if that we chance\nto fight with pies. In the like case also he answered _Labienus_, who\nprophesied like successe by such divinations, saieng, that through the\nhope of such toies, _Pompeie_ lost all his pavillions not long before.\n\n\u2666The fond art of augurie convinced.\u2666\n\n\u2666Acts. 1, 7.\u2666\n\nWhat wiseman would thinke, that God would commit his counsell to a\ndawe, an owle, a swine, or a tode; or that he would hide his secret\npurposes in the doong and bowels of beasts? _Aristotle_ thus reasoneth;\nAugurie or divinations are neither the causes nor effects of things\nto come; _Ergo_, they doo not thereby foretell things trulie, but by\nchance. As if I dreame that my freend will come to my house, and he\ncommeth indeed: yet neither dreame nor imagination is more the cause of\nmy freends comming, than the chattering of a pie.\n\n\u2666_Arist. de somno._\u2666\n\nWhen _Hanibal_ overthrew _Marcus Marcellus_, the beast sacrificed\nwanted a peece of his hart; therefore forsooth _Marius_, when he\nsacrificed at Utica, and the beast lacked his liver, he must needs\nhave the like successe. These are their collections, and as vaine, as\nif they said that the building of _Tenderden_ steeple was the cause of\n_Goodwine sands_, or the decaie of _Sandwich_ haven. _S. Augustine_\nsaith, that these observations are most superstitious. But we read in\nthe fourth psalme, a sentence which might dissuade anie christian from\nthis follie and impietie; O ye sonnes of men, how long will you turne\nmy glorie into shame, loving vanitie, and seeking lies? The like is\nread in manie other places of scripture.\n\n\u2666_August. lib. de doct. chri. 2. cap. 2._\u2666\n\n\u2666Psal. 4, 2.\u2666\n\nOf such as allow this follie, I can commend _Plinie_ best, who saith,\nthat the operation of these auguries is as we take them. For if we take\nthem in good part, they are signes of good lucke; if we take them in\nill part, ill lucke followeth; if we neglect them, and wey them not,\nthey doo neither good nor harme. _Thomas_ of _Aquine_ reasoneth in this\nwise; The starres, whose course is certeine, have greater affinitie\nand communitie with mans actions, than auguries; and yet our dooings\nare neither directed nor proceed from the starres. Which thing also\n_Ptolome_ witnesseth, saieng; _Sapiens dominabitur astris_, A wiseman\noverruleth the starres.\n\n\u2666_Plin. lib. natural. hist. 28. cap. 2._\u2666\n\n\u2666_Tho Aquin. lib. de sortib._\u2666\n\n\n\n\n The 18. Chapter.\n\n _Fond distinctions of the heathen writers, concerning augurie._\n\n\nThe heathen made a distinction betweene divine, naturall, and casuall\nauguries. Divine auguries were such, as men were made beleeve were\ndone miraculouslie, as when dogs spake; as at the expulsion of\n_Tarquinius_ out of his kingdome; or when trees spake, as before the\ndeath of _C\u00e6sar_; or when horsses spake, as did a horsse, whose name\nwas _Zanthus_. Manie learned christians confesse, that such things\nas may indeed have divine cause, may be called divine auguries; or\nrather forewarnings of God, and tokens either of his blessings or\ndiscontentation: as the starre was a token of a safe passage to the\nmagicians that sought Christ; so was the cockcrowing an augurie to\n_Peter_ for his conversion. And manie such other divinations or\nauguries (if it be lawfull so to terme them) are in the scriptures to\nbe found.\n\n\u2666_C. Epidius._\n _Homer. Iliad. 19._\u2666\n\n\n\n\n The 19. Chapter.\n\n _Of naturall and casuall augurie, the one allowed, and the\n other disallowed._\n\n\nNaturall augurie is a physicall or philosophicall observation; bicause\nhumane and naturall reason may be yeelded for such events: as if one\nheare the cocke crow manie times together, a man may ghesse that\nraine will followe shortlie; as by the crieng of rooks, and by their\nextraordinarie using of their wings in their flight, bicause through a\nnaturall instinct, provoked by the impression of the heavenlie bodies,\nthey are mooved to know the times, according to the disposition of the\nweather, as it is necessarie for their natures. And therefore _Jeremie_\nsaith; _Milvus in c\u0153lo cognovit tempus suum_. The physician may argue\na strength towards in his patient, when he heareth him neeze twise,\nwhich is a naturall cause to judge by, and conjecture upon. But sure\nit is meere casuall, and also verie foolish and incredible, that by\ntwo neezings, a man should be sure of good lucke or successe in his\nbusinesse; or by meeting of a tode, a man should escape a danger, or\natchieve an enterprise, &c.\n\n\n\n\n The xx. Chapter.\n\n _A confutation of casuall augurie which is meere witchcraft,\n and upon what uncertaintie those divinations are grounded._\n\n\nWhat imagination worketh in man or woman, many leaves would not\ncomprehend; for as the qualities thereof are strange, and almost\nincredible, so would the discourse thereof be long and tedious, wherof\nI had occasion to speake elsewhere. But the power of our imagination\nextendeth not to beasts, nor reacheth to birds, and therefore\nperteineth not hereunto. Neither can the chance for the right or left\nside be good or bad lucke in it selfe. Why should any occurrent or\naugurie be good? Bicause it commeth out of that part of the heavens,\nwhere the good or beneficiall stars are placed? By that reason, all\nthings should be good and happie that live on that side; but we see the\ncontrarie experience, and as commonlie as that.\n\nThe like absurditie and error is in them that credit those divinations;\nbicause the starres, over the ninth house have dominion at the time of\naugurie. If it should betoken good lucke, joy or gladnesse, to heare a\nnoise in the house, when the moone is in _Aries_: and contrariwise,\nif it be a signe of ill lucke, sorrowe, or greefe for a beast to come\ninto the house, the moone being in the same signe: here might be found\na fowle error and contrarietie. And forsomuch as both may happen\nat once, the rule must needs be false and ridiculous. And if there\nwere any certeine rules or notes to be gathered in these divinations;\nthe abuse therein is such, as the word of God must needs be verefied\ntherein; to wit, I will destroie the tokens of soothsaiers, and make\nthem that conjecture, fooles.\n\n\u2666The vanitie of casuall augurie.\u2666\n\n\u2666Isai. 44, 25.\u2666\n\n\n\n\n The xxi. Chapter.\n\n _That figure-casters are witches, the uncerteintie of their\n art, and of their contradictions, Cornelius Agrippas sentence\n against judiciall astrologie._\n\n\nThese casters of figures may bee numbred among the cousening witches,\nwhose practise is above their reach, their purpose to gaine, their\nknowledge stolne from poets, their art uncerteine & full of vanitie,\nmore plainly derided in the scriptures, than any other follie. And\nthereupon many other trifling vanities are rooted and grounded; as\nphysiognomie, palmestrie, interpreting of dreames, monsters, auguries,\n&c: the professors whereof confesse this to be the necessarie key to\nopen the knowledge of all their secrets. For these fellowes erect a\nfigure of the heavens, by the exposition whereof (togither with the\nconjectures of similitudes and signes) they seeke to find out the\nmeaning of the significators, attributing to them the ends of all\nthings, contrarie to truth, reason, and divinitie: their rules being so\ninconstant, that few writers agree in the verie principles therof. For\nthe _Rabbins_, the old and new writers, and the verie best philosophers\ndissent in the cheefe grounds thereof, differing in the proprietie of\nthe houses, whereout they wring the foretelling of things to come,\ncontending even about the number of spheres, being not yet resolved how\nto erect the beginnings and endes of the houses: for _Ptolomie_ maketh\nthem after one sort, _Campanus_ after another, &c.\n\n\u2666The vaine and trifling trickes of figure-casters.\u2666\n\nAnd as _Alpetragus_ thinketh, that there be in the heavens diverse\nmovings as yet to men unknowne, so doo others affirme (not without\nprobabilitie) that there maie be starres and bodies, to whome these\nmovings maie accord, which cannot be seene, either through their\nexceeding highnes, or that hitherto are not tried with anie observation\nof the art. The true motion of _Mars_ is not yet perceived, neither\nis it possible to find out the true entring of the sunne into the\nequinoctiall points. It is not denied, that the astronomers themselves\nhave received their light, and their verie art from poets, without\nwhose fables the twelve signes and the northerlie and southerlie\nfigures had never ascended into heaven. And yet (as _C. Agrippa_ saith)\nastrologers doo live, cousen men, and game by these fables; whiles the\npoets, which are the inventors of them, doo live in beggerie.\n\n\u2666_Johan. Montiregius in epistola ad Blanchim\u0113:_\u2666\n\n\u2666_& Gulielmus de sancto Clodoald._\n _Rabbi Levi._\n _C. Agrip. in lib. de vanit. scient._\n _Archelaus._\n _Cassander._\n _Eudoxus, &c._\u2666\n\nThe verie skilfullest mathematicians confesse, that it is unpossible to\nfind out anie certeine thing concerning the knowledge of judgements, as\nwell for the innumerable causes which worke togither with the heavens,\nbeing all togither, and one with the other to be considered: as also\nbicause influencies doo not constraine but incline. For manie ordinarie\nand extraordinarie occasions doo interrupt them; as education, custome,\nplace, honestie, birth, bloud, sicknesse, health, strength, weakenes,\nmeate, drinke, libertie of mind, learning, &c. And they that have\nwritten the rules of judgement, and agree neerest therein, being of\nequall authoritie and learning, publish so contrarie opinions upon\none thing, that it is unpossible for an astrologian to pronounce a\ncerteintie upon so variable opinions; & otherwise, upon so uncerteine\nreports no man is able to judge herein. So as (according to _Ptolomie_)\nthe foreknowledge of things to come by the starres, dependeth as\nwell upon the affections of the mind, as upon the observation of the\nplanets, proceeding rather from chance than art, as whereby they\ndeceive others, and are deceived themselves also.\n\n\n\n\n The xxii Chapter.\n\n _The subtiltie of astrologers to mainteine the credit of their\n art, why they remaine in credit, certeine impieties conteined\n in astrologers assertions._\n\n\nIf you marke the cunning ones, you shall see them speake darkelie\nof things to come, devising by artificiall subtiltie, doubtfull\nprognostications, easilie to be applied to everie thing, time, prince,\nand nation: and if anie thing come to passe according to their\ndivinations, they fortifie their old prognostications with new reasons.\nNevertheles, in the multitude and varietie of starres, yea even in\nthe verie middest of them, they find out some places in a good aspect,\nand some in an ill; and take occasion hereupon to saie what they list,\npromising unto some men honor, long life, wealth, victorie, children,\nmarriage, freends, offices; & finallie everlasting felicitie. But if\nwith anie they be discontent, they saie the starres be not favourable\nto them, and threaten them with hanging, drowning, beggerie, sickenes,\nmisfortune, &c. And if one of these prognostications fall out right,\nthen they triumph above measure. If the prognosticators be found to\nforge and lie alwaies (without such fortune as the blind man had in\nkilling the crow) they will excuse the matter, saieng, that _Sapiens\ndominatur astris_, wheras (according to _Agrippas_ words) neither the\nwiseman ruleth the starres, nor the starres the wiseman, but God ruleth\nthem both. _Corn. Tacitus_ saith, that they are a people disloiall to\nprinces, deceiving them that beleeve them. And _Varro_ saith, that the\nvanitie of all superstitions floweth out of the bosome of astrologie.\nAnd if our life & fortune depend not on the starres, then it is to be\ngranted, that the astrologers seeke where nothing is to be found. But\nwe are so fond, mistrustfull & credulous, that we feare more the fables\nof Robin good fellow; astrologers, & witches, & beleeve more the things\nthat are not, than the things that are. And the more unpossible a thing\nis, the more we stand in feare thereof; and the lesse likelie to be\ntrue, the more we beleeve it. And if we were not such, I thinke with\n_Cornelius Agrippa_, that these divinors, astrologers, conjurors, and\ncousenors would die for hunger.\n\n\u2666Astrologers prognostications are like the answers of oracles.\u2666\n\nAnd our foolish light beleefe, forgetting things past, neglecting\nthings present, and verie hastie to know things to come, doth so\ncomfort and mainteine these cousenors; that whereas in other men, for\nmaking one lie, the faith of him that speaketh is so much mistrusted,\nthat all the residue being true is not regarded. Contrariwise, in these\ncousenages among our divinors, one truth spoken by hap giveth such\ncredit to all their lies, that ever after we beleeve whatsoever they\nsaie; how incredible, impossible or false soever it be. Sir _Thomas\nMoore_ saith, they know not who are in their owne chambers, neither\nwho maketh themselves cuckoldes that take upon them all this cunning,\nknowledge, and great foresight. But to enlarge their credit, or rather\nto manifest their impudencie, they saie the gift of prophesie, the\nforce of religion, the secrets of conscience, the power of divels,\nthe vertue of miracles, the efficacie of praiers, the state of the\nlife to come, &c: doth onlie depend upon the starres, and is given and\nknowne by them alone. For they saie, that when the signe of _Gemini_\nis ascended, and _Saturne_ and _Mercurie_ be joined in _Aquarie_,\nin the ninth house of the heavens, there is a prophet borne: and\ntherefore that Christ had so manie vertues, bicause he had in that\nplace _Saturne_ and _Gemini_. Yea these Astrologers doo not sticke to\nsaie, that the starres distribute all sortes of religions: wherein\n_Jupiter_ is the especiall patrone, who being joined with _Saturne_,\nmaketh the religion of the Jewes; with _Mercurie_, of the Christians;\nwith the Moone, of Anti-christianitie. Yea they affirme that the faith\nof everie man maie be knowne to them as well as to God. And that Christ\nhimselfe did use the election of houres in his miracles; so as the\nJewes could not hurt him whilest he went to _Jerusalem_, and therefore\nthat [*]the said to his disciples that forbad him to go; Are there not\ntwelve houres in the daie?\n\n\u2666S. Thomas Moores frumpe at judiciall astrologers.\u2666\n\n\u2666Astrologicall blasphemies.\u2666\n\n\u2666[*] [_read_, he.]\u2666\n\n\u2666Joh. 11. 8. & 9.\u2666\n\n\n\n\n The xxiii. Chapter.\n\n _Who have power to drive awaie divels with their onelie\n presence, who shall receive of God whatsoever they aske in\n praier, who shall obteine everlasting life by meanes of\n constellations, as nativitie-casters affirme._\n\n\nThey saie also, that he which hath _Mars_ happilie placed in the ninth\nhouse of the heavens, shall have power to drive awaie divels with\nhis onelie presence from them that be possessed. And he that shall\npraie to God, when he findeth the Moone and _Jupiter_ joined with the\ndragons head in the middest of the heavens, shall obteine whatsoever\nhe asketh: and that _Jupiter_ and _Saturne_ doo give blessednes of\nthe life to come. But if anie in his nativitie shall have _Saturne_\nhappilie placed in _Leone_, his soule shall have everlasting life. And\nhereunto subscribe _Peter de Appona_, _Roger Bacon_, _Guido Bonatus_,\n_Arnold de villa nova_, and the Cardinall of _Alia_. Furthermore, the\nprovidence of God is denied, and the miracles of Christ are diminished,\nwhen these powers of the heavens and their influencies are in such\nsort advanced. _Moses_, _Esaie_, _Job_ and _Jeremie_, seeme to dislike\nand reject it: and at _Rome_ in times past it was banished, and by\n_Justinian_ condemmed under paine of death. Finallie, _Seneca_ derideth\nthese soothsaieng witches in this sort; Amongst the _Cleones_ (saith\nhe) there was a custome, that the \u03c7\u03b1\u03bb\u03b1\u03b6\u03bf\u03c6\u03cd\u03bb\u03b1\u03ba\u03b5\u03c2 (which were gazers in\nthe aier, watching when a storme of haile should fall) when they sawe\nby anie cloud that the shower was imminent and at hand; the use was\n(I saie) bicause of the hurt which it might doo to their vines, &c:\ndiligentlie to warne the people thereof; who used not to provide clokes\nor anie such defense against it, but provided sacrifices; the rich,\ncockes and white lambes; the poore would spoile themselves by cutting\ntheir thombes; as though (saith he) that little bloud could ascend up\nto the cloudes, and doo anie good there for their releefe in this\nmatter.\n\n\u2666The follie of our genethliaks, or nativiti-casters.\u2666\n\n\u2666_Senec. lib. de qu\u00e6st. natural. 4._\u2666\n\nAnd here by the waie, I will impart unto you a _Venetian_ superstition,\nof great antiquitie, and at this daie (for ought I can read to the\ncontrarie) in use. It is written, that everie yeere ordinarilie upon\nascension daie, the Duke of _Venice_, accompanied with the States,\ngoeth with great solemnitie unto the sea, and after certeine ceremonies\nended, casteth thereinto a gold ring of great value and estimation for\na pacificatorie oblation: wherewithall their predecessors supposed\nthat the wrath of the sea was asswaged. By this action, as a late\nwriter saith, they doo _Desponsare sibi mare_, that is, espouse the sea\nunto themselves, &c.\n\n\u2666_Hilarius Pirkmair in arte apodemica._\u2666\n\n\u2666_Joannes Garropius in Venet. & Hyperb._\u2666\n\nLet us therefore, according to the prophets advise, aske raine of the\nLord in the houres of the latter time, and he shall send white cloudes,\nand give us raine &c: for surelie, the idols (as the same prophet\nsaith) have spoken vanitie, the soothsaiers have seene a lie, and the\ndreamers have told a vaine thing. They comfort in vaine, and therefore\nthey went awaie like sheepe, &c. If anie sheepebiter or witchmonger\nwill follow them, they shall go alone for me.\n\n\u2666Zach. 10. 1. verse 2.\u2666\n\n\n\n\n \u00b6 _The twelfe Booke._\n\n\n\n\n The first Chapter.\n\n _The Hebrue word Habar expounded, where also the supposed\n secret force of charmes and inchantments is shewed, and the\n efficacie of words is diverse waies declared._\n\n\nThis Hebrue word _Habar_, being in Greeke _Epathin_, and in Latine\n_Incantare_, is in English, To inchant, or (if you had rather have it\nso) to bewitch. In these inchantments, certeine wordes, verses, or\ncharmes, &c: are secretlie uttered, wherein there is thought to be\nmiraculous efficacie. There is great varietie hereof: but whether it be\nby charmes, voices, images, characters, stones, plants, metals, herbes,\n&c: there must herewithall a speciall forme of words be alwaies used,\neither divine, diabolicall, insensible, or papisticall, whereupon all\nthe vertue of the worke is supposed to depend. This word is speciallie\nused in the 58. psalme, which place though it be taken up for mine\nadversaries strongest argument against me; yet me thinkes it maketh so\nwith me, as they can never be able to answer it. For there it plainelie\nappeareth, that the adder heareth not the voice of the charmer, charme\nhe never so cunninglie: contrarie to the poets fabling,\n\n\u2666Psal. 58.\u2666\n\n\u2666Psal. 58. 4. 5.\u2666\n\n _Frigidus in pratis cantando rumpitur anguis._\n\n\u2666_Virgil. in Damone._\u2666\n\n _The coldish snake in medowes greene,\n With charmes is burst in peeces cleene._\n\n\u2666_By Ab. Fleming._\u2666\n\nBut hereof more shall be said hereafter in due place.\n\nI grant that words sometimes have singular vertue and efficacie,\neither in persuasion or disuasion, as also diverse other waies; so as\nthereby some are converted from the waie of perdition, to the estate of\nsalvation: and so contrariwise, according to the saieng of _Solomon_;\nDeath and life are in the instrument of the toong: but even therein\nGod worketh all in all, as well in framing the heart of the one, as in\ndirecting the toong of the other: as appeareth in manie places of the\nholie scriptures.\n\n\u2666Prover. 18.\n Chron. 30.\n Psal. 10.\n Psal. 51.\n Psal. 139.\n Jerem. 32.\n Isai. 6.\n Isai. 50.\n Exod. 7. 8. 9.\n Prov. 16.\u2666\n\n\n\n\n The second Chapter.\n\n _What is forbidden in scriptures concerning witchcraft, of the\n operation of words, the superstition of the Cabalists and\n papists, who createth substances, to imitate God in some\n cases is presumption, words of sanctification._\n\n\nThat which is forbidden in the scriptures touching inchantment or witch\ncraft, is not the wonderfull working with words. For where words\nhave had miraculous operation, there hath beene alwaies the speciall\nprovidence, power and grace of God uttered to the strengthening of\nthe faith of Gods people, and to the furtherance of the gospell: as\nwhen the apostle with a word slue _Ananias_ and _Saphira_. But the\nprophanation of Gods name, the seducing, abusing, and cousening of\nthe people, and mans presumption is hereby prohibited, as whereby\nmanie take upon them after the recitall of such names, as God in the\nscripture seemeth to appropriate to himselfe, to foreshew things to\ncome, to worke miracles, to detect fellonies, &c: as the Cabalists in\ntimes past tooke upon them, by the ten names of God, and his angels,\nexpressed in the scriptures, to worke woonders: and as the papists\nat this daie by the like names, by crosses, by gospels hanged about\ntheir necks, by masses, by exorcismes, by holie water, and a thousand\nconsecrated or rather execrated things, promise unto themselves and\nothers, both health of bodie and soule.\n\n\u2666Acts. 5.\u2666\n\nBut as herein we are not to imitate the papists, so in such things,\nas are the peculiar actions of God, we ought not to take upon us to\ncounterfet, or resemble him, which with his word created all things.\nFor we, neither all the conjurors, Cabalists, papists, soothsaiers,\ninchanters, witches, nor charmers in the world, neither anie other\nhumane or yet diabolicall cunning can adde anie such strength to Gods\nworkmanship, as to make anie thing anew, or else to exchange one thing\ninto another. New qualities may be added by humane art, but no new\nsubstance can be made or created by man. And seeing that art faileth\nherein, doubtles neither the illusions of divels, nor the cunning of\nwitches, can bring anie such thing truelie to passe. For by the sound\nof the words nothing commeth, nothing goeth, otherwise than God in\nnature hath ordeined to be doone by ordinarie speech, or else by his\nspeciall ordinance. Indeed words of sanctification are necessarie\nand commendable, according to S. _Paules_ rule; Let your meat be\nsanctified with the word of God, and by praier. But sanctification\ndooth not here signifie either change of substance of the meate, or\nthe adding of anie new strength thereunto; but it is sanctified, in\nthat it is received with thanksgiving and praier; that our bodies may\nbe refreshed, and our soule thereby made the apter to glorifie God.\n\n\u2666Jonas. 1.\u2666\n\n\u2666Words of sanctification, and wherein they consist.\u2666\n\n\n\n\n The third Chapter.\n\n _What effect and offense witches charmes bring, how unapt\n witches are, and how unlikelie to worke those things which\n they are thought to doo, what would followe if those things\n were true which are laid to their charge._\n\n\nThe words and other the illusions of witches, charmers, and conjurors,\nthough they be not such in operation and effect, as they are commonlie\ntaken to be: yet they are offensive to the majestie and name of God,\nobscuring the truth of divinitie, & also of philosophie. For if God\nonlie give life & being to all creatures, who can put any such vertue\nor livelie feeling into a body of gold, silver, bread, or wax, as is\nimagined? If either preests, divels, or witches could so doo, the\ndivine power shuld be checked & outfaced by magicall cunning, & Gods\ncreatures made servile to a witches pleasure. What is not to be brought\nto passe by these incantations, if that be true which is attributed\nto witches? & yet they are women that never went to schoole in their\nlives, nor had any teachers: and therefore without art or learning;\npoore, and therefore not able to make any provision of metal or stones,\n&c: whereby to bring to passe strange matters, by naturall magicke;\nold and stiffe, and therefore not nimble handed to deceive your eie\nwith legierdemaine; heavie, and commonlie lame, and therefore unapt\nto flie in the aire, or to danse with the fairies; sad, melancholike,\nsullen, and miserable, and therefore it should be unto them (_Invita\nMinerva_) to banket or danse with _Minerva_; or yet with _Herodias_, as\nthe common opinion of all writers heerein is. On the other side, we see\nthey are so malicious and spitefull, that if they by themselves, or by\ntheir divels, could trouble the elements, we should never have faire\nweather. If they could kill men, children, or cattell, they would spare\nnone; but would destroy and kill whole countries and housholds. If they\ncould transfer corne (as is affirmed) from their neighbors field into\ntheir owne, none of them would be poore, none other should be rich. If\nthey could transforme themselves and others (as it is most constantlie\naffirmed) oh what a number of apes and owles should there be of us! If\n_Incubus_ could beget _Merlins_ among us, we should have a jollie manie\nof cold prophets.\n\n\u2666An ample description of women commonlie called witches.\u2666\n\n\n\n\n The fourth Chapter.\n\n _Why God forbad the practise of witchcraft, the absurditie of\n the lawe of the twelve tables, whereupon their estimation in\n miraculous actions is grounded, of their woonderous works._\n\n\nThough it be apparent, that the Holie-ghost forbiddeth this art,\nbicause of the abuse of the name of God, and the cousenage comprehended\ntherein: yet I confesse, the customes and lawes almost of all nations\ndoo declare, that all these miraculous works, before by me cited, and\nmany other things more woonderfull, were attributed to the power of\nwitches. The which lawes, with the executions and judicials thereupon,\nand the witches confessions, have beguiled almost the whole world.\nWhat absurdities concerning witchcraft, are written in the law of\nthe twelve tables, which was the highest and most ancient law of the\n_Romans_? Whereupon the strongest argument of witches omnipotent\npower is framed; as that the wisedome of such lawgivers could not be\nabused. Whereof (me thinks) might be made a more strong argument on\nour side; to wit, If the cheefe and principall lawes of the world be\nin this case ridiculous, vaine, false, incredible, yea and contrarie\nto Gods lawe; the residue of the lawes and arguments to that effect,\nare to be suspected. If that argument should hold, it might proove all\nthe popish lawes against protestants, & the heathenish princes lawes\nagainst christians, to be good and in force: for it is like they would\nnot have made them, except they had beene good. Were it not (thinke\nyou) a strange proclamation, that no man (upon paine of death) should\npull the moone out of heaven? And yet verie many of the most learned\nwitchmongers make their arguments upon weaker grounds; as namelie in\nthis forme and maner; We find in poets, that witches wrought such and\nsuch miracles; _Ergo_ they can accomplish and doo this or that wonder.\nThe words of the lawe are these; _Qui fruges incantasset p\u0153nas dato,\nN\u00e9ve alienam segetem pellexeris excantando, neq\u0301; incantando, Ne\nagrum defruganto_: the sense wherof in English is this; Let him be\nexecuted that bewitcheth corne, Transferre not other mens corne into\nthy ground by inchantment, Take heede thou inchant not at all neither\nmake thy neighbors field barren: he that dooth these things shall die,\n&c.\n\n\u2666A common and universall error.\u2666\n\n\u2666_J. Bodinus._\n _Dan\u00e6us._\n _Hyperius._\n _Heming._\n _Bar. Spineus_[*]\n _Mal. Malef._\u2666\n\n\u2666[*] _Spin\u00e6us._\u2666\n\n\n\n\n The fift Chapter.\n\n _An instance of one arreigned upon the lawe of the twelve\n tables, whereby the said lawe is proved ridiculous, of two\n witches that could doo woonders._\n\n\nAlthough among us, we thinke them bewitched that wax suddenlie poore,\nand not them that growe hastilie rich; yet at _Rome_ you shall\nunderstand, that (as _Plinie_ reporteth) upon these articles one _C.\nFurius Cressus_ was convented before _Spurius Albinus_; for that he\nbeing but a little while free, and delivered from bondage, occupieng\nonelie tillage; grew rich on the sudden, as having good crops: so as\nit was suspected that he transferred his neighbors corne into his\nfields. None intercession, no delaie, none excuse, no deniall would\nserve, neither in jest nor derision, nor yet through sober or honest\nmeanes: but he was assigned a peremptorie daie, to answer for life. And\ntherefore fearing the sentence of condemnation, which was to be given\nthere, by the voice and verdict of three men (as we heere are tried by\ntwelve) made his appearance at the daie assigned, and brought with him\nhis ploughs and harrowes, spades and shovels, and other instruments of\nhusbandrie, his oxen, horsses, and working bullocks, his servants, and\nalso his daughter, which was a sturdie wench and a good huswife, and\nalso (as _Piso_ reporteth) well trimmed up in apparell, and said to the\nwhole bench in this wise; Lo heere my lords I make mine appearance,\naccording to my promise and your pleasures, presenting unto you my\ncharmes and witchcrafts, which have so inriched me. As for the labour,\nsweat, watching, care, and diligence, which I have used in this\nbehalfe, I cannot shew you them at this time. And by this meanes he\nwas dismissed by the consent of that court, who otherwise (as it was\nthought) should hardly have escaped the sentence of condemnation, and\npunishment of death.\n\n\u2666A notable purgation of C. F. C. convented for a witch.\u2666\n\nIt is constantlie affirmed in _M. Mal._ that _Stafus_ used alwaies to\nhide himselfe in a [*]monshoall, and had a disciple called _Hoppo_,\nwho made _Stadlin_ a maister witch, and could all when they list\ninvisiblie transferre the third part of their neighbours doong, hay,\ncorne, &c: into theire owne ground, make haile, tempests, and flouds,\nwith thunder and lightning; and kill children, cattell, &c: reveale\nthings hidden, and many other tricks, when and where they list. But\nthese two shifted not so well with the inquisitors, as the other with\nthe _Romane_ and heathen judges. Howbeit, _Stafus_ was too hard for\nthem all: for none of all the lawiers nor inquisitors could bring him\nto appeere before them, if it be true that witchmongers write in these\nmatters.\n\n\u2666_Mal. malef. par. 2. qu\u00e6. 1. cap. 5._\u2666\n\n\u2666[*] [moushoall]\u2666\n\n\n\n\n The sixt Chapter.\n\n _Lawes provided for the punishment of such witches as worke\n miracles, whereof some are mentioned, and of certeine popish\n lawes published against them._\n\n\nThere are other lawes of other nations made to this incredible effect:\nas _Lex Salicarum_ provideth punishment for them that flie in the aire\nfrom place to place, and meete at their nightlie assemblies, and brave\nbankets, carrieng with them plate, and such stuffe, &c: even as we\nshould make a lawe to hang him that should take a church in his hand\nat _Dover_, and throwe it to _Callice_. And bicause in this case also\npopish lawes shall be seene to be as foolish and lewd as any other\nwhatsoever, and speciallie as tyrannous as that which is most cruell:\nyou shall heare what trim new lawes the church of _Rome_ hath latelie\ndevised. These are therefore the words of pope _Innocent_ the eight to\nthe inquisitors of _Almanie_, and of pope _Julius_ the second, sent\nto the inquisitors of _Bergomen_. It is come to our eares, that manie\nlewd persons, of both kinds, as well male as female, using the companie\nof the divels _Incubus_ and _Succubus_, with incantations, charmes,\nconjurations, &c: doo destroie, &c: the births of women with child, the\nyoong of all cattell, the corne of the feeld, the grapes of the vines,\nthe frute of the trees: Item, men, women, and all kind of cattell and\nbeasts of the feeld: and with their said inchantments, &c: doo utterlie\nextinguish, suffocate, and spoile all vineyards, ortchards, medowes,\npastures, grasse, greene corne, and ripe corne, and all other podware:\nyea men and women themselves are by their imprecations so afflicted\nwith externall and inward paines and diseases, that men cannot beeget,\nnor women bring foorth anie children, nor yet accomplish the dutie of\nwedlocke, denieng the faith which they in baptisme professed, to the\ndestruction of their owne soules, &c. Our pleasure therefore is, that\nall impediments that maie hinder the inquisitors office, be utterlie\nremoved from among the people, least this blot of heresie proceed to\npoison and defile them that be yet innocent. And therefore we doo\nordeine, by vertue of the apostolicall authoritie, that our inquisitors\nof high _Almanie_, maie execute the office of inquisition by all\ntortures and afflictions, in all places, and upon all persons, what\nand wheresoever, as well in everie place and diocesse, as upon anie\nperson; and that as freelie, as though they were named, expressed, or\ncited in this our commission.\n\n\u2666Punishm\u0113t of impossibilities.\u2666\n\n\u2666A wise lawe of pope Innocent and Julie, were it not that they wanted\nwit when they made it.\u2666\n\n\n\n\n The seventh Chapter.\n\n _Poetical authorities commonlie alleaged by witchmongers,\n for the proofe of witches miraculous actions, and for\n confirmation of their supernaturall power._\n\n\nHere have I place and oportunitie, to discover the whole art of\nwitchcraft; even all their charmes, periapts, characters, amulets,\npraiers, blessings, curssings, hurtings, helpings, knaveries,\ncousenages, &c. But first I will shew what authorities are produced to\ndefend and mainteine the same, and that in serious sort, by _Bodin_,\n_Spin\u00e6us_, _Hemingius_, _Vairus_, _Dan\u00e6us_, _Hyperius_: _M. Mal._ and\nthe rest.\n\n _Carmina vel c\u0153lo possunt deducere lunam,\n Carminibus Circe socios mut avit[*] Ulyssis,\n Frigidus in pratis cantando rumpitur anguis:_\n\n\u2666_Virg. eclog. 8._\u2666\n\n\u2666[*] [_mutavit_]\u2666\n\n _Inchantments plucke out of the skie,\n The moone, though she be plaste on hie:\n Dame Circes with hir charmes so fine,\n Ulysses mates did turne to swine:\n The snake with charmes is burst in twaine,\n In medowes, where she dooth remaine._\n\n_Againe out of the same poet they cite further matter._\n\n _Has herbas, atq\u0301; h\u00e6c Ponto mihi lecta venena,\n Ipsa dedit M\u00e6ris: nascuntur plurima Ponto.\n His ego s\u00e6p\u00e8 lupam fieri, & se condere sylvis,\n M\u00e6rim s\u00e6pe animas imis exire sepulchris,\n Atq\u0301; satas ali\u00f2 vidi traducere messes._\n\n\u2666_Virg. eclog. 8._\u2666\n\n _These herbs did Meris give to me,\n And poisons pluckt at Pontus,\n For there they growe and multiplie,\n And doo not so amongst us.\n With these she made hir selfe become,\n A wolfe, and hid hir in the wood,\n She fetcht up soules out of their toome,\n Remooving corne from where it stood._\n\n_Furthermore out of Ovid they alledge these folowing._\n\n _Nocte volant, puer\u00f3sq; petunt nutricis egentes,\n Et vitiant cunis corpora capta suis:\n Carpere dicuntur lactentia viscera rostris,\n Et plenumpotu[*] sanguine gutur habent:_\n\n\u2666_Ovid. fast. 6._\u2666\n\n\u2666[*] [_plenum potu_]\u2666\n\n _To children they doo flie by night,\n And catch them while their nursses sleepe,\n And spoile their little bodies quite,\n And home they beare them in their beake._\n\n_Againe out of Virgill in forme following._\n\n _Hinc mihi Massyl\u00e6 gentis monstrata sacerdos,\n Hesperidum templi custos, epul\u00e1sq; draconi\n Qu\u00e6 dabat, & sacros servabat in arbore ramos,\n Spargens humida mella, soporifer\u00famq; papaver.\n H\u00e6c se carminibus promittit solvere mentes,\n Quas velit, ast aliis dur as[*] immittere curas,\n Sistere aquam fluviis, & vertere sidera retr\u00f2,\n Nocturn\u00f3sq; ciet manes, mugire videbis\n Sub pedibus terram, & descendere montibus ornos:_\n\n\u2666_Virg. Aene. 4._\u2666\n\n\u2666[*] [duras]\u2666\n\n _From thence a virgine preest is come,\n from out Massyla land,\n Sometimes the temple there she kept,\n and from hir heavenlie hand\n The dragon meate did take: she kept\n also the frute divine,\n With herbes and liquors sweete that still\n to sleepe did men incline.\n The minds of men (she saith) from love\n with charmes she can unbind,\n In whom she list: but others can\n she cast to cares unkind.\n The running streames doo stand, and from\n their course the starres doo wreath,\n And soules she conjure can: thou shalt\n see sister underneath\n The ground with roring gape, and trees\n and mountaines turne upright, &c._\n\n\u2666_Tho. Phaiers translation of the former words of Virg._\u2666\n\n_Moreover out of Ovid they alledge as followeth._\n\n\u2666_Ovid. metamor. 7._\u2666\n\n _C\u00f9m volui ripis ipsis mirantibus amnes\n Infontes[*] rediere suos, conc\u00fassaq\u0301; sisto,_\n\n\u2666[*] [_In fontes_]\u2666\n\n _Stantia concutio, cantu freta nubila pello,\n Nubil\u00e1q; \u00ecnduco, ventos abig\u00f3q; voc\u00f3q;,\n Vipereas rumpo verbis & carmine fauces,\n Viv\u00e1que saxa, sua convuls\u00e1que robora terra,\n Et sylvas moveo, jube\u00f3que tremescere montes,\n Et mugire solum, man\u00e9sque exire sepulchris,\n T\u00e9que luna traho, &c:_\n\n _The rivers I can make retire,\n Into the fountaines whence they flo,\n (Whereat the banks themselves admire)\n I can make standing waters go,\n With charmes I drive both sea and clowd,\n I make it calme and blowe alowd.\n The vipers jawes, the rockie stone,\n With words and charmes I breake in twaine\n The force of earth congeald in one,\n I moove and shake both woods and plaine;\n I make the soules of men arise,\n I pull the moone out of the skies._\n\n_Also out of the same poet._\n\n _Virb\u00e1que ter dixit placidos facientia somnos,\n Qu\u00e6 mare turbatum, qu\u00e6 flumina concita sistant:_\n\n\u2666_Ovid. de Medea._\u2666\n\n _And thrise she spake the words that causd\n Sweete sleepe and quiet rest,\n She staid the raging of the sea,\n And mightie flouds supprest._\n\n _Et miserum tenues in jecur urget acus,_\n\n\u2666_Ovid. de Medea, epistola. 4._\u2666\n\n _She sticketh also needels fine\n In livers, whereby men doo pine._\n\n_Also out of other poets._\n\n\u2666_3. Amor. Eclog. 6._\u2666\n\n _Carmine l\u00e6sa Ceres, sterilem vanescit in herbam,\n Deficiunt l\u00e6si carmine fontis aqu\u00e6,\n Illicibus glandes, cantat\u00e1que vitibus uva\n Decidit, & nullo poma movente fluunt:_\n\n _With charmes the corne is spoiled so,\n As that it vades to barren gras,\n With charmes the springs are dried lowe,\n That none can see where water was,_\n _The grapes from vines, the mast from okes,\n And beats downe frute with charming strokes._\n\n _Qu\u00e6 sidera excantata voce Thessala\n Lun\u00e1mque c\u0153lo diripit:_\n\n\u2666_Horac.[*] epod. 5_\u2666\n\n\u2666[*] [_Horat_]\u2666\n\n _She plucks downe moone and starres from skie,\n With chaunting voice of Thessalie._\n\n _Hanc ego de c\u0153lo ducentem sidera vidi,\n Fluminis ac rapidi carmine vertit iter,\n H\u00e6c cantu find\u00edtque solum, man\u00e9sque sepulchris\n Elicit, & tepido devorat ossa rogo:\n C\u00f9m lubet h\u00e6c tristi depellit lumina c\u0153lo,\n C\u00f9m lubet \u00e6stivo convocat orbe nives:_\n\n\u2666_Tibul. de fascinatrice, lib. 1. Eleg. 2._\u2666\n\n _She plucks each star out of his throne,\n And turneth backe the raging waves,\n With charmes she makes the earth to cone,\n And raiseth soules out of their graves:\n She burnes mens bones as with a fire,\n And pulleth downe the lights from heaven,\n And makes it snowe at hir desire\n Even in the midst of summer season._\n\n _Mens hausti nulla sanie polluta veneni,\n Incantata perit:_\n\n\u2666_Lucan. lib. de bello civili. 6._\u2666\n\n _A man inchanted runneth mad,\n That never anie poison had._\n\n _Cessavere vices rerum, dilat\u00e1que longa\n H\u00e6sit nocte dies, legi non paruit \u00e6ther,\n Torpuit & pr\u00e6ceps audito carmine mundus:_\n\n\u2666_Idem. Ibid._\u2666\n\n _The course of nature ceased quite,\n The aire obeied not his lawe,\n The daie delaid by length of night,\n Which made both daie and night to yawe;\n And all was through that charming geare,\n Which causd the world to quake for feare._\n\n _Carmine Thessalidum dura in pr\u00e6cordia fluxit,\n Non fatis adductus amor, flamm\u00edsque severi\n Illicitis arsere ignes:_\n\n\u2666_Idem. Ibid._\u2666\n\n _With Thessall charmes, and not by fate\n Hot love is forced for to flowe,\n Even where before hath beene debate,\n They cause affection for to growe._\n\n _Gens invisa diis maculandi callida c\u0153li,\n Quos genuit terra, mali qui sidera mundi\n Jur\u00e1que fixarum possunt pervertere rerum:\n Nam nunc stare polos, & flumina mittere norunt,\n Aethera sub terras adigunt, mont\u00e9sque revellunt:_\n\n\u2666_Idem. Ibid._\u2666\n\n _These witches hatefull unto God,\n And cunning to defile the aire,\n Which can disorder with a nod\n The course of nature everie where,\n Doo cause the wandring starres to staie\n And drive the winds beelow the ground,\n They send the streames another waie,\n And throwe downe hilles where they abound._\n\n \u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014_linguis dixere volucrum,\n Consultare fibras, & rumpere vocibus angues,\n Solicitare umbras, ips\u00famque Acheronta movere,\n In noct\u00e9mque dies, in lucem vertere noctes,\n Omnia conando docilis solertia vincit:_\n\n\u2666_C. Manilius astronom. su\u00e6. lib. 1._\u2666\n\n _They talked with the toongs of birds,\n Consulting with the salt sea coasts,\n They burst the snakes with witching words,\n Solliciting the spirituall ghosts,\n They turne the night into the daie,\n And also drive the light awaie:\n And what ist that cannot be made\n By them that doo applie this trade?_\n\n\n\n\n The eight Chapter.\n\n _Poetrie and poperie compared in inchantments, popish witchmongers\n have more advantage herein than protestants._\n\n\nYou see in these verses, the poets (whether in earnest or in jest I\nknow not) ascribe unto witches & to their charmes, more than is to be\nfound in humane or diabolicall power. I doubt not but the most part\nof the readers hereof will admit them to be fabulous; although the\nmost learned of mine adversaries (for lacke of scripture) are faine to\nproduce these poetries for proofes, and for lacke of judgement I am\nsure doo thinke, that _Act\u00e6ons_ transformation was true. And why not?\nAs well as the metamorphosis or transubstantiation of _Ulysses_ his\ncompanions into swine: which S. _Augustine_, and so manie great clarkes\ncredit and report.\n\n\u2666_Ovid Metamorph. lib. 3. fab. 2._\u2666\n\n\u2666_Ovid. Metamorph. 14. fab. 5, 6._\u2666\n\nNeverthelesse, popish writers (I confesse) have advantage herein of\nour protestants: for (besides these poeticall proofes) they have\n(for advantage) the word and authoritie of the pope himselfe, and\nothers of that holie crue; whose charmes, conjurations, blessings,\ncurssings, &c: I meane in part (for a tast) to set downe; giving you\nto understand, that poets are not altogither so impudent as papists\nherein, neither seeme they so ignorant, prophane, or impious. And\ntherefore I will shew you how lowd also they lie, and what they on the\nother side ascribe to their charmes and conjurations; and togither will\nset downe with them all maner of witches charmes, as convenientlie as I\nmaie.\n\n\u2666The authors transition to his purposed scope.\u2666\n\n\n\n\n The ninth Chapter.\n\n _Popish periapts, amulets and charmes, agnus Dei, a wastcote of\n proofe, a charme for the falling evill, a writing brought to\n S. Leo from heaven by an angell, the vertues of S. Saviors\n epistle, a charme against theeves, a writing found in Christs\n wounds, of the crosse, &c._\n\n\nThese vertues under these verses (written by pope _Urbane_ the fift\nto the emperour of the _Gr\u00e6cians_) are conteined in a periapt or\ntablet, to be continuallie worne about one, called _Agnus Dei_, which\nis a little cake, having the picture of a lambe carrieng of a flag on\nthe one side; and Christs head on the other side, and is hollow: so\nas the gospell of S. _John_, written in fine paper, is placed in the\nconcavitie thereof: and it is thus compounded or made, even as they\nthemselves report.\n\n _Balsamus & munda cera, cum chrismatis unda\n Conficiunt agnum, quod munus do tibi magnum,\n Fonte velut natum, per mystica sanctificatum:\n Fulgura desursum depellit, & omne malignum,\n Peccatum frangit, ut Christi sanguis, & angit,\n Pr\u00e6gnans servatur, simul & partus liberatur,\n Dona refert dignis, virtutem destruit ignis,\n Portatus mund\u00e8 de fluctibus eripit und\u00e6:_\n\n _Balme, virgine wax, and holie water,\n an Agnus Dei make:\n A gift than which none can be greater,\n I send thee for to take._\n _From founteine cleere the same hath issue,\n in secret sanctifide:\n Gainst lightning it hath soveraigne vertue,\n and thunder crackes beside.\n Ech hainous sinne it weares and wasteth,\n even as Christs precious blood,\n And women, whiles their travell lasteth,\n it saves, it is so good.\n It doth bestow great gifts and graces,\n on such as well deserve:\n And borne about in noisome places,\n from perill doth preserve.\n The force of fire, whose heat destroieth,\n it breaks and bringeth downe:\n And he or she that this enjoieth,\n no water shall them drowne._\n\n\u2666_Englished by Abraham Fleming._\u2666\n\n\u2666Looke in the Beehive of the Romish church. Lib. 4. cap. 1. fol. 243.\u2666\n\n\n \u00b6 _A charme against shot, or a wastcote of proofe._\n\nBefore the comming up of these _Agnus Deis_, a holie garment called\na wastcote for necessitie was much used of our forefathers, as a\nholy relike, &c: as given by the pope, or some such archconjuror,\nwho promised thereby all manner of immunitie to the wearer thereof;\nin somuch as he could not be hurt with anie shot or other violence.\nAnd otherwise, that woman that would weare it, should have quicke\ndeliverance: the composition thereof was in this order following.\n\nOn Christmas daie at night, a threed must be sponne of flax, by a\nlittle virgine girle, in the name of the divell: and it must be by\nhir woven, and also wrought with the needle. In the brest or forepart\nthereof must be made with needle worke two heads; on the head at the\nright side must be a hat, and a long beard; the left head must have on\na crowne, and it must be so horrible, that it maie resemble Belzebub,\nand on each side of the wastcote must be made a crosse.\n\n\u2666The maner of making a wastecote of proofe.\u2666\n\n\n \u00b6 _Against the falling evill._\n\nMoreover, this insuing is another counterfet charme of theirs, whereby\nthe falling evill is presentlie remedied.\n\n _Gaspar fert myrrham, thus Melchior, Balthasar aurum,\n H\u00e6c tria qui secum portabit nomina regum,\n Solvitur \u00e0 morbo Christi pietate caduco._\n\n _Gasper with his myrh beganne\n these presents to unfold,\n Then Melchior brought in frankincense,\n and Balthasar brought in gold.\n Now he that of these holie kings\n the names about shall beare,\n The falling yll by grace of Christ\n shall never need to feare._\n\nThis is as true a copie of the holie writing, that was brought downe\nfrom heaven by an angell to S. _Leo_ pope of _Rome_; & he did bid him\ntake it to king _Charles_, when he went to the battell at _Roncevall_.\nAnd the angell said, that what man or woman beareth this writing about\nthem with good devotion, and saith everie daie three _Pater nosters_,\nthree _Aves_, and one _Creede_, shall not that daie be overcome of his\nenimies, either bodilie or ghostlie; neither shalbe robbed or slaine of\ntheeves, pestilence, thunder, or lightening; neither shall be hurt with\nfier or water, nor combred with spirits, neither shall have displeasure\nof lords or ladies: he shall not be condemned with false witnesse, nor\ntaken with fairies, or anie maner of axes, nor yet with the falling\nevill. Also, if a woman be in travell, laie this writing up\u014d hir\nbellie, she shall have easie deliverance, and the child right shape\nand christendome, and the mother purification of holy church, and all\nthrough vertue of these holie names of Jesus Christ following:\n\n\u2666These effects are too good to be true in such a patched peece of\npoperie.\u2666\n\n _\u2720 Jesus \u2720 Christus \u2720 Messias \u2720 Soter \u2720 Emmanuel \u2720 Sabbaoth \u2720\n Adonai \u2720 Unigenitus \u2720 Majestas \u2720 Paracletus \u2720 Salvator noster\n \u2720 Agiros iskiros \u2720 Agios \u2720 Adanatos \u2720 Gasper \u2720 Melchior \u2720 &\n Balthasar \u2720 Matth\u00e6us \u2720 Marcus \u2720 Lucas \u2720 Johannes._\n\nThe epistle of S. _Savior_, which pope _Leo_ sent to king _Charles_,\nsaieng, that whosoever carrieth the same about him, or in what daie so\never he shall read it, or shall see it, he shall not be killed with\nanie iron toole, nor be burned with fier, nor be drowned with water,\nneither anie evill man or other creature maie hurt him. The crosse of\nChrist is a woonderfull defense \u2720 the crosse of Christ be alwaies\nwith me \u2720 the crosse is it which I doo alwaies worship \u2720 the crosse\nof Christ is true health \u2720 the crosse of Christ dooth lose the bands\nof death \u2720 the crosse of Christ is the truth and the waie \u2720 I take my\njournie upon the crosse of the Lord \u2720 the crosse of Christ beateth\ndowne everie evill \u2720 the crosse of Christ giveth all good things \u2720 the\ncrosse of Christ taketh awaie paines everlasting \u2720 the crosse of Christ\nsave me \u2720 O crosse of Christ be upon me, before me, and behind me \u2720\nbicause the ancient enimie cannot abide the sight of thee \u2720 the crosse\nof Christ save me, keepe me, governe me, and direct me \u2720 Thomas bearing\nthis note of thy divine majestie \u2720 Alpha \u2720 Omega \u2720 first \u2720 and last \u2720\nmiddest \u2720 and end \u2720 beginning \u2720 and first begotten \u2720 wisedome \u2720 vertue\n\u2720.\n\n\n \u00b6 _A popish periapt or charme, which must never be said, but\n carried about one, against theeves._\n\nI doo go, and I doo come unto you with the love of God, with the\nhumilitie of Christ, with the holines of our blessed ladie, with the\nfaith of _Abraham_, with the justice of _Isaac_, with the vertue of\n_David_, with the might of _Peter_, with the constancie of _Paule_,\nwith the word of God, with the authoritie of _Gregorie_, with the\npraier of _Clement_, with the floud of _Jordan_, _\ua751 \ua751 p c g e\ng a q q est p t 1 ka b g l k 2 a x t g t b am[*] g 2 4 2 1 q; p x c\ng k q a 9 9 p o q q r_. Oh onelie Father \u2720 oh onlie lord \u2720 And Jesus \u2720\npassing through the middest of them \u2720 went \u2720 In the name of the Father\n\u2720 and of the Sonne \u2720 and of the Holie-ghost \u2720.\n\n\u2666[_\ua751_ = _per_ or _par_]\u2666\n\n\u2666[*] [_a m_ 2. ed.]\u2666\n\n\n \u00b6 _Another amulet._\n\n_Joseph_ of _Arimathea_ did find this writing upon the wounds of the\nside of Jesus Christ, written with Gods finger, when the bodie was\ntaken away fr\u014d the crosse. Whosoever shall carrie this writing about\nhim, shall not die anie evill death, if he beleeve in Christ, and in\nall perplexities he shall soone be delivered, neither let him feare\nany danger at all. _Fons \u2720 alpha & omega \u2720 figa \u2720 figalis \u2720 Sabbaoth\n\u2720 Emmanuel \u2720 Adonai \u2720 o \u2720 Neray \u2720 Elay \u2720 Ihe \u2720 Rentone \u2720 Neger \u2720 Sahe\n\u2720 Pangeton \u2720 Commen \u2720 a \u2720 g \u2720 l \u2720 a \u2720 Matth\u00e6us \u2720 Marcus \u2720 Lucas \u2720\nJohannes \u2720 \u2720 \u2720 titulus triumphalis \u2720 Jesus Nasarenus rex Jud\u00e6orum \u2720\necce dominic\u00e6 crucis signum \u2720 fugite partes advers\u00e6, vicit leo de tribu\nJud\u00e6, radix, David, aleluijah, Kyrie eleeson, Christe eleeson, pater\nnoster, ave Maria, & ne nos, & veniat super nos salutare tuum: Oremus,\n&c._[*]\n\n\u2666[*] [From _Fons_ is in Rom. from _titulus_ in Ital.]\u2666\n\nI find in a Primer intituled The houres of our Ladie, after the use of\nthe church of _Yorke_, printed anno 1516. a charme with this titling\nin red letters; To all them that afore this image of pitie devoutlie\nshall saie [*]five _Pater nosters_, five _Aves_, and one _Credo_,\npitiouslie beholding these armes of Christs passion, are granted\nthirtie two thousand seven hundred fiftie five yeares of pardon. It\nis to be thought that this pardon was granted in the time of pope\n_Boniface_ the ninth; for _Platina_ saith that the pardons were sold so\ncheape, that the apostolicall authoritie grew into contempt.\n\n\u2666[*] If the party faile in the number, he may go whistle for a pardon.\u2666\n\n\n \u00b6 _A papisticall charme._\n\n_Signum sanct\u00e6 crucis defendat me \u00e0 malis pr\u00e6sentibus, pr\u00e6teritis, &\nfuturis, interioribus & exterioribus_: that is, The signe of the crosse\ndefend me from evils present, past, and to come, inward and outward.\n\n\n \u00b6 _A charme found in the canon of the masse._\n\nAlso this charme is found in the canon of the masse, _H\u00e6c sacrosancta\ncommixtio corporis & sanguinis domini nostri Jesu Christi fiat mihi,\nomnib\u00fasque sumentibus, salus mentis & corporis, & ad vitam promerendam,\n& capessendam, pr\u00e6paratio salutaris_: that is, Let this holie mixture\nof the bodie and bloud of our Lord Jesus Christ, be unto me, and unto\nall receivers thereof, health of mind and bodie, and to the deserving\nand receiving of life an healthfull preparative.\n\n\n \u00b6 _Other papisticall charmes._\n\n _Aqua benedicta, sit mihi salus & vita:_\n _Let holie water be, both health and life to me._\n _Adque nomen Martini omnis h\u00e6reticus fugiat pallidus,_\n _When Martins name is soong or said,\n Let heretikes flie as men dismaid._\n\n\u2666_By Ab. Fleming._\u2666\n\nBut the papists have a harder charme than that; to wit, Fier and fagot,\nFier and fagot.\n\n\n \u00b6 _A charme of the holie crosse._\n\n _Nulla salus est in domo,\n Nisi cruce munit homo\n Superliminaria.\n Neque sentit gladium,\n Nec amisit filium,\n Quisquis egit talia._\n\n _No health within the house dooth dwell,\n Except a man doo crosse him well,\n at everie doore or frame,\n He never feeleth the swords point,\n Nor of his sonne shall loose a joint,\n that dooth performe the same._\n\n _Furthermore as followeth._\n\n _Ista suos fortiores\n Semper facit, & victores,\n Morbos sanat & languores,\n Reprimit d\u00e6monia.\n Dat captivis libertatem,\n Vit\u00e6 confert novitatem,\n Ad antiquam dignitatem,\n Crux reduxit omnia.\n O Crux lignum triumphale,\n Mundi vera salus vale,\n Inter ligna nullum tale,\n Fronde, flore, germine.\n Medicina Christiana,\n Salva sanos, \u00e6gros sana,\n Quod non valet vis humana,\n Fit in tuo nomine, &c._\n\n\u2666_Sancta crux \u00e6quiparatur salutifero Christo. O blasph\u00e6miam\ninenarrabilem!_\u2666\n\n _It makes hir souldiers excellent,\n and crowneth them with victorie,\n Restores the lame and impotent,\n and healeth everie maladie.\n The divels of hell it conquereth,\n releaseth from imprisonment,\n Newnesse of life it offereth,\n it hath all at commandement.\n O crosse of wood incomparable,\n to all the world most holsome:\n No wood is halfe so honourable,\n in branch, in bud, or blossome.\n O medcine which Christ did ordaine,\n the sound save everie hower,\n The sicke and sore make whole againe,\n by vertue of thy power.\n And that which mans unablenesse,\n hath never comprehended,\n Grant by thy name of holinesse,\n it may be fullie ended, &c._\n\n\u2666_Englished by Abraham Fleming._ Looke in the Beehive of the Romish\nchurch. lib. 4. cap. 3. fol. 251, 252.\u2666\n\n\n \u00b6 _A charme taken out of the Primer._\n\nThis charme following is taken out of the Primer aforesaid. _Omnipotens\n\u2720 Dominus \u2720 Christus \u2720 Messias \u2720_ with 34. names more, & as many\ncrosses, & then proceeds in this wise; _Ista nomina me protegant\nab omni adversitate, plaga, & infirmitate corporis & anim\u00e6, plen\u00e8\nliberent, & assistent in auxilium ista nomina regum, Gasper, &c: & 12\napostoli (videlicet) Petrus, &c: & 4 evangelist\u00e6 (videlicet) Matth\u00e6us,\n&c: mihi assistent in omnibus necessitatibus meis, ac me defendant\n& liberent ab omnibus periculis & corporis & anim\u00e6, & omnibus malis\npr\u00e6teritis, pr\u00e6sentibus, & futuris, &c._\n\n\n\n\n The tenth Chapter.\n\n _How to make holie water, and the vertues therof. S. Rufins\n charme, of the wearing and bearing of the name of Jesus, that\n the sacrament of confession and the eucharist is of as much\n efficacie as other charmes, & magnified by L. Vairus._\n\n\nIf I did well, I should shew you the confection of all their stuffe,\nand how they prepare it; but it would be too long. And therefore you\nshall onlie have in this place a few notes for the composition of\ncerteine receipts, which in stead of an Apothecarie if you deliver to\nany morrowmasse preest, he will make them as well as the pope himselfe.\nMarie now they wax everie parlement deerer and deerer; although\ntherewithall, they utter many stale drugs of their owne.\n\nIf you looke in the popish pontificall, you shall see how they make\ntheir holie water; to wit, in this sort: I conjure thee thou creature\nof water, in the name of the father, and of the sonne, & of the\nHolie-ghost, that thou drive the divell out of everie corner and hole\nof this church, and altar; so as he remaine not within our precincts\nthat are just and righteous. And water thus used (as _Durandus_ saith)\nhath power of his owne nature to drive away divels. If you will learne\nto make any more of this popish stuffe, you may go to the verie masse\nbooke, and find manie good receipts: marrie if you search _Durandus_,\n&c; you shall find abundance.\n\n\u2666_In ecclesi\u00e6 dedicatione._\u2666\n\n\u2666_In rationali divinorum officiorum._\u2666\n\nI know that all these charmes, and all these palterie confections\n(though they were farre more impious and foolish) will be mainteined\nand defended by massemongers, even as the residue will be by\nwitchmongers: and therefore I will in this place insert a charme,\nthe authoritie wherof is equall with the rest, desiring to have\ntheir opinions herein. I find in a booke called _Pom\u0153rium sermonum\nquadragesimalium_, that S. _Francis_ seeing _Rufinus_ provoked of the\ndivell to thinke himselfe damned, charged Rufinus to saie this charme,\nwhen he next met with the divell; _Aperi os, & ibi imponam stircus_,\nwhich is as much to saie in English as, Open thy mouth and I will put\nin a plumme: a verie ruffinlie charme.\n\n\u2666_Pom. sermon. 32._\u2666\n\n_Leonard Vairus writeth, De veris, piis, ac sanctis amuletis fascinum\natq\u0301; omnia veneficia destruentibus_; wherein he speciallie\ncommendeth the name of Jesus to be worne. But the sacrament of\nconfession he extolleth above all things, saieng, that whereas Christ\nwith his power did but throwe divels out of mens bodies, the preest\ndriveth the divell out of mans soule by confession. For (saith he)\nthese words of the preest, when he saith, _Ego te absolvo_, are as\neffectuall to drive awaie the princes of darknes, through the mightie\npower of that saieng, as was the voice of God to drive awaie the\ndarknes of the world, when at the beginning he said, _Fiat lux_.\nHe commendeth also, as holesome things to drive awaie divels, the\nsacrament of the eucharist, and solitarines, and silence. Finallie he\nsaith, that if there be added hereunto an _Agnus Dei_, and the same be\nworne about ones necke by one void of sinne, nothing is wanting that is\ngood and holesome for this purpose. But he concludeth, that you must\nweare and make dints in your forhead, with crossing your selfe when you\nput on your shooes, and at everie other action, &c: and that is also a\npresent remedie to drive awaie divels, for they cannot abide it.\n\n\u2666_L. Vairus. lib. de fascin. 3. cap. 10._\u2666\n\n\u2666_Idem, ibid._\u2666\n\n\u2666_Idem, ibid._\u2666\n\n\n\n\n The eleventh Chapter.\n\n _Of the noble balme used by Moses, apishlie counterfeited in\n the church of Rome._\n\n\nThe noble balme that _Moses_ made, having indeed manie excellent\nvertues, besides the pleasant and comfortable savour thereof;\nwherewithall _Moses_ in his politike lawes enjoined kings, queenes,\nand princes to be annointed in their true and lawfull elections and\ncoronations, untill the everlasting king had put on man upon him, is\napishlie counterfeited in the Romish church, with diverse terrible\nconjurations, three breathings, crossewise, (able to make a quezie\nstomach spue) nine mumblings, and three curtsies, saieng thereunto,\n_Ave sanctum oleum, ter ave sanctum balsamum_. And so the divell is\nthrust out, and the Holie-ghost let into his place. But as for _Moses_\nhis balme, it is not now to be found either in _Rome_ or elsewhere that\nI can learne. And according to this papisticall order, witches, and\nother superstitious people follow on, with charmes and conjurations\nmade in forme; which manie bad physicians also practise, when their\nlearning faileth, as maie appeare by example in the sequele.\n\n\n\n\n The twelfe Chapter.\n\n _The opinion of Ferrarius touching charmes, periapts,\n appensions, amulets, &c. Of Homericall medicines, of constant\n opinion, and the effects thereof._\n\n\n_Argerius Ferrarius_, a physician in these daies of great account,\ndoth saie, that for somuch as by no diet nor physicke anie disease\ncan be so taken awaie or extinguished, but that certeine dregs and\nrelikes will remaine: therefore physicians use physicall alligations,\nappensions, periapts, amulets, charmes, characters, &c, which he\nsupposeth maie doo good; but harme he is sure they can doo none:\nurging that it is necessarie and expedient for a physician to leave\nnothing undone that may be devised for his patients recoverie; and\nthat by such meanes manie great cures are done. He citeth a great\nnumber of experiments out of _Alexander Trallianus_, _Aetius_,\n_Octavianus_, _Marcellus_, _Philodotus_, _Archigines_, _Philostratus_,\n_Plinie_, and _Dioscorides_; and would make men beleeve that _Galen_\n(who in truth despised and derided all those vanities) recanted in\nhis latter daies his former opinion, and all his invectives tending\nagainst these magicall cures: writing also a booke intituled _De\nHomerica medicatione_, which no man could ever see, but one _Alexander\nTrallianus_, who saith he saw it: and further affirmeth, that it is\nan honest mans part to cure the sicke, by hooke or by crooke, or by\nanie meanes whatsoever. Yea he saith that _Galen_ (who indeed wrote\nand taught that _Incantamenta sunt muliercularum figmenta_, and be\nthe onlie clokes of bad physicians) affirmeth, that there is vertue\nand great force in incantations. As for example (saith _Trallian_)\n_Galen_ being now reconciled to this opinion, holdeth and writeth,\nthat the bones which sticke in ones throte, are avoided and cast\nout with the violence of charmes and inchanting words; yea and that\nthereby the stone, the chollicke, the falling sicknes, and all fevers,\ngowts, fluxes, fistulas, issues of bloud, and finallie whatsoever cure\n(even beyond the skill of himselfe or anie other foolish physician)\nis cured and perfectlie healed by words of inchantment. Marie M.\n_Ferrarius_ (although he allowed and practised this kind of physicke)\nyet he protesteth that he thinketh it none otherwise effectuall, than\nby the waie of constant opinion: so as he affirmeth that neither the\ncharacter, nor the charme, nor the witch, nor the devill accomplish the\ncure; as (saith he) the experiment of the toothach will manifestlie\ndeclare, wherein the cure is wrought by the confidence or diffidence\nas well of the patient, as of the agent; according to the poets saieng:\n\n\u2666_Arg. Fer. lib. de medendi methodo. 2. cap. 11._\n _De Homerica medicatione._\u2666\n\n\u2666This would be examined, to see if Galen be not slandered.\u2666\n\n _Nos habitat non tartara, sed nec sidera c\u0153li,\n Spiritus in nobis qui viget illa facit._\n\n _Not hellish furies dwell in us,\n Nor starres with influence heavenlie;\n The spirit that lives and rules in us,\n Doth every thing ingeniouslie,_\n\n\u2666_Englished by Abraham Fleming._\u2666\n\nThis (saith he) commeth to the unlearned, through the opinion which\nthey conceive of the characters and holie words: but the learned that\nknow the force of the mind and imagination, worke miracles by meanes\nthereof; so as the unlearned must have externall helps, to doo that\nwhich the learned can doo with a word onelie. He saith that this is\ncalled _Homerica medicatio_, bicause _Homer_ discovered the bloud of\nthe word suppressed, and the infections healed by or in mysteries.\n\n\n\n\n The xiii. Chapter.\n\n _Of the effects of amulets, the drift of Argerius Ferrarius in\n the commendation of charmes, &c: foure sorts of Homericall\n medicines, & the choice thereof; of imagination._\n\n\nAs touching mine opinion of these amulets, characters, and such other\nbables, I have sufficientlie uttered it elsewhere: and I will bewraie\nthe vanitie of these superstitious trifles more largelie hereafter. And\ntherefore at this time I onelie saie, that those amulets, which are\nto be hanged or carried about one, if they consist of hearbs, rootes,\nstones, or some other metall, they maie have diverse medicinable\noperations; and by the vertue given to them by God in their creation,\nmaie worke strange effects and cures: and to impute this vertue to\nanie other matter is witchcraft. And whereas _A. Ferrarius_ commendeth\ncerteine amulets, that have no shew of physicall operation; as a naile\ntaken from a crosse, holie water, and the verie signe of the crosse,\nwith such like popish stuffe: I thinke he laboureth thereby rather to\ndraw men to poperie, than to teach or persuade them in the truth of\nphysicke or philosophie. And I thinke thus the rather, for that he\nhimselfe seeth the fraud hereof; confessing that where these magicall\nphysicians applie three seeds of three leaved grasse to a tertian ague,\nand foure to a quartane, that the number is not materiall.\n\nBut of these Homericall medicines he saith there are foure sorts,\nwhereof amulets, characters, & charmes are three: howbeit he commendeth\nand preferreth the fourth above the rest; and that he saith consisteth\nin illusions, which he more properlie calleth stratagems. Of which sort\nof conclusions he alledgeth for example, how _Philodotus_ did put a\ncap of lead upon ones head, who imagined he was headlesse, whereby the\npartie was delivered from his disease or conceipt. Item another cured a\nwoman that imagined, that a serpent or snake did continuallie gnaw and\nteare hir entrailes; and that was done onelie by giving hir a vomit,\nand by foisting into the matter vomited a little serpent or snake, like\nunto that which she imagined was in hir bellie.\n\n\u2666Foure sorts of Homericall medicines, and which is the principall.\u2666\n\nItem, another imagined that he alwaies burned in the fier, under\nwhose bed a fier was privilie conveied, which being raked out before\nhis face, his fancie was satisfied, and his heate allaied. Hereunto\nperteineth, that the hickot is cured with sudden feare or strange\nnewes: yea by that meanes agues and manie other strange and extreame\ndiseases have beene healed. And some that have lien so sicke and sore\nof the gowt, that they could not remove a joint, through sudden feare\nof fier, or ruine of houses, have forgotten their infirmities and\ngreefes, and have runne awaie. But in my tract upon melancholie, and\nthe effects of imagination, and in the discourse of naturall magicke,\nyou shall see these matters largelie touched.\n\n\u2666The force of fixed fansie, opinion, or strong conceipt.\u2666\n\n\n\n\n The xiiii. Chapter.\n\n _Choice of Charmes against the falling evill, the biting of\n a mad dog, the stinging of a scorpion, the toothach, for a\n woman in travell, for the Kings evill, to get a thorne out\n of any member, or a bone out of ones throte, charmes to be\n said fasting, or at the gathering of hearbs, for sore eies,\n to open locks, against spirits, for the bots in a horsse, and\n speciallie for the Duke of Albas horsse, for sowre wines, &c._\n\n\nThere be innumerable charmes of conjurers, bad physicians, lewd\nsurgians, melancholike witches, and couseners, for all diseases and\ngreefes; speciallie for such as bad physicians and surgions knowe not\nhow to cure, and in truth are good stuffe to shadow their ignorance,\nwhereof I will repeate some.\n\n\n _For the falling evill._\n\nTake the sicke man by the hand, and whisper these wordes softlie in\nhis eare, I conjure thee by the sunne and moone, and by the gospell\nof this daie delivered by God to _Hubert_, _Giles_, _Cornelius_, and\n_John_, that thou rise and fall no more. \u2747 Otherwise: Drinke in the\nnight at a spring water out of a skull of one that hath beene slaine. \u2747\nOtherwise: Eate a pig killed with a knife that slew a man. \u2747 Otherwise\nas followeth.\n\n _Ananizapta ferit mortem, dum l\u00e6dere qu\u00e6rit,\n Est mala mors capta, dum dicitur Ananizapta,\n Ananizapta Dei nunc miserere mei._\n\n { _Ananizapta smiteth death, }\n { whiles harme intendeth he, }\n { This word Ananizapta say, }\n { and death shall captive be, }\n { Ananizapta \u00f4 of God, }\n have mercie now on me._\n\n\u2666_Englished by Abraham Fleming._\u2666\n\n\n \u00b6 _Against the biting of a mad dog._\n\nPut a silver ring on the finger, within the which these words are\ngraven _\u2720 Habay \u2720 habar \u2720 hebar \u2720_ & saie to the person bitten with a\nmad dog, I am thy saviour, loose not thy life: and then pricke him in\nthe nose thrise, that at each time he bleed. \u2748 Otherwise: Take pilles\nmade of the skull of one that is hanged. \u2748 Otherwise: Write upon a\npeece of bread, _Irioni, khiriora, esser, khuder, feres_; and let it be\neaten by the partie bitten. \u2748 Otherwise: _O rex glori\u00e6 Jesu Christe,\nveni cum pace: In nomine patris max, in nomine filii max, in nomine\nspiritus sancti prax: Gasper, Melchior, Balthasar \u2720 prax \u2720 max \u2720 Deus I\nmax \u2720_\n\nBut in troth this is verie dangerous; insomuch as if it be not\nspeedilie and cunninglie prevented, either death or frensie insueth,\nthrough infection of the humor left in the wound bitten by a mad dog:\nwhich bicause bad surgions cannot cure, they have therfore used foolish\ncousening charmes. But _Dodon\u00e6us_ in his herball saith, that the hearbe\nAlysson cureth it: which experiment, I doubt not, will proove more true\nthan all the charms in the world. But where he saith, that the same\nhanged at a mans gate or entrie, preserveth him and his cattell from\ninchantment, or bewitching, he is overtaken with follie.\n\n\u2666_J. Bodinus. lib. de d\u00e6mon 3. cap. 5._\u2666\n\n\n \u00b6 _Against the biting of a scorpion._\n\nSaie to an asse secretlie, and as it were whispering in his eare; I am\nbitten with a Scorpion.\n\n\n \u00b6 _Against the toothach._\n\nScarifie the gums in the greefe, with the tooth of one that hath beene\nslaine. \u2747 Otherwise: _Galbes galbat, galdes galdat_. \u2747 Otherwise: _A\nab hur hus_, &c. \u2747 Otherwise: At saccaring of masse hold your teeth\ntogither, and say [*]_Os non comminuetis ex eo_. \u2747 Otherwise:\n_strigiles falcesq; dentat\u00e6, dentium dolorem persanate_; O horssecombs\nand sickles that have so many teeth, come heale me now of my toothach.\n\n\u2666[*] That is, You shall not breake or diminish a bone of him.\u2666\n\n\n \u00b6 _A charme to release a woman in travell._\n\nThrowe over the top of the house, where a woman in travell lieth, a\nstone, or any other thing that hath killed three living creatures;\nnamelie, a man, a wild bore, and a she beare.\n\n\n \u00b6 _To heale the Kings or Queenes evill, or any other sorenesse in the\n throte._\n\nRemedies to cure the Kings or Queenes evill, is first to touch the\nplace with the hand of one that died an untimelie death. \u2747 Otherwise:\nLet a virgine fasting laie hir hand on the sore, and saie; _Apollo_\ndenieth that the heate of the plague can increase, where a naked\nvirgine quencheth it: and spet three times upon it.\n\n\n \u00b6 _A charme read in the Romish church, upon saint Blazes daie, that\n will fetch a thorne out of anie place of ones bodie, a bone out of\n the throte, &c: Lect. 3._\n\nFor the fetching of a thorne out of any place of ones bodie, or a bone\nout of the throte, you shall read a charme in the Romish church upon S.\n_Blazes_ daie; to wit, Call upon God, and remember S. _Blaze_. This S.\n_Blaze_ could also heale all wild beasts that were sicke or lame, with\nlaieng on of his hands: as appeareth in the lesson red on his daie,\nwhere you shall see the matter at large.\n\n\n \u00b6 _A charme for the headach._\n\nTie a halter about your head, wherewith one hath beene hanged.\n\n\n \u00b6 _A charme to be said each morning by a witch fasting, or at least\n before she go abroad._\n\nThe fier bites, the fier bites, the fier bites; Hogs turd over it, hogs\nturd over it, hogs turd over it; The father with thee, the sonne with\nme, the holie-ghost betweene us both to be: ter. Then spit over one\nshoulder, and then over the other, and then three times right forward.\n\n\n \u00b6 _Another charme that witches use at the gathering of their\n medicinable hearbs._\n\n _Haile be thou holie hearbe\n growing on the ground\n All in the mount [*]Calvarie\n first wert thou found,\n Thou art good for manie a sore,\n And healest manie a wound,\n In the name of sweete Jesus\n I take thee from the ground._\n\n\u2666[*] Though neither the hearbe nor the witch never came there.\u2666\n\n\n \u00b6 _An old womans charme, wherewith she did much good in the\n countrie, and grew famous thereby._\n\nAn old woman that healed all diseases of cattell (for the which she\nnever tooke any reward but a penie and a loafe) being seriouslie\nexamined by what words she brought these things to passe, confessed\nthat after she had touched the sicke creature, she alwaies departed\nimmediatelie; saieng:\n\n _My loafe in my lap,\n my penie in my pursse;\n Thou are never the better,\n and I am never the wursse._\n\n\n _Another like charme._\n\n\u2666Note the force of constant opinion, or fixed fancy.\u2666\n\nA Gentlewoman having sore eies, made hir mone to one, that promised hir\nhelpe, if she would follow his advise: which was onelie to weare about\nhir necke a scroll sealed up, whereinto she might not looke. And she\nconceiving hope of cure thereby, received it under the condition, and\nleft hir weeping and teares, wherewith she was woont to bewaile the\nmiserable darkenesse, which she doubted to indure: whereby in short\ntime hir eies were well amended. But alas! she lost soone after that\npretious jewell, and thereby returned to hir woonted weeping, and by\nconsequence to hir sore eies. Howbeit, hir jewell or scroll being found\nagaine, was looked into by hir deere friends, and this onelie posie was\nconteined therein:\n\n _The divell pull out both thine eies,\n And [*]etish in the holes likewise._\n\n\u2666[*] Spell the word backward, and you shall soone see this slovenlie\ncharme or appension.\u2666\n\nWhereby partlie you may see what constant opinion can doo, according to\nthe saieng of _Plato_; If a mans fansie or mind give him assurance that\na hurtfull thing shall doo him good, it may doo so, &c.\n\n\n _A charme to open locks._\n\nAs the hearbes called _Aethiopides_ will open all locks (if all be true\nthat inchanters saie) with the help of certeine words: so be there\ncharmes also and periapts, which without any hearbs can doo as much: as\nfor example. Take a peece of wax crossed in baptisme, and doo but print\ncerteine floures therein, and tie them in the hinder skirt of your\nshirt; and when you would undoo the locke, blow thrise therin, saieng;\n_Arato hoc partiko hoc maratarykin_. I open this doore in thy name that\nI am forced to breake, as thou brakest hell gates, _In nomine patris, &\nfilii, & spiritus sancti, Amen_.\n\n\u2666Theevish charmes.\u2666\n\n\n \u00b6 _A charme to drive awaie spirits that haunt anie house._\n\nHang in everie of the foure corners of your house this sentence written\nupon virgine parchment; _[a]Omnis spiritus laudet Dominum: [b]Mosen\nhabent & prophetas: [c]Exurgat Deus et dissipentur inimici ejus_.\n\n\u2666This is called and counted the Paracelsian charme.\u2666\n\n\u2666[a] Psal. 150.\u2666\n\n\u2666[b] Luk. 16.\u2666\n\n\u2666[c] Psa. 64.\u2666\n\n\n \u00b6 _A prettie charme or conclusion for one possessed._\n\nThe possessed bodie must go upon his or hir knees to the church, how\nfarre so ever it be off from their lodging; and so must creepe without\ngoing out of the waie, being the common high waie, in that sort, how\nfowle and durtie soever the same be; or whatsoever lie in the waie, not\nshunning anie thing whatsoever, untill he come to the church, where he\nmust heare[*] masse devoutlie, and then followeth recoverie.\n\n\u2666[*] Memorandum that hearing of masse be in no case omitted, quoth\nNota.\u2666\n\n\n \u00b6 _Another for the same purpose._\n\nThere must be commended to some poore begger the saieng of five _Pater\nnosters_, and five _Aves_; the first to be said in the name of the\npartie possessed, or bewitched: for that Christ was led into the\ngarden; secondlie, for that Christ did sweat both water and bloud;\nthirdlie, for that Christ was condemned; fourthlie, for that he was\ncrucified guiltlesse; and fiftlie, for that he suffered to take\nawaie our sinnes. Then must the sicke bodie heare masse eight daies\ntogether, standing in the place where the gospell is said, and must\nmingle holie water with his meate and his drinke, and holie salt also\nmust be a portion of the mixture.\n\n\n \u00b6 _Another to the same effect._\n\nThe sicke man must fast three daies, and then he with his parents must\ncome to church, upon an embering fridaie, and must heare the masse\nfor that daie appointed, and so likewise the saturdaie and sundaie\nfollowing. And the preest must read upon the sicke mans head, that\ngospell which is read in September, and in grape harvest, after the\nfeast of holie crosse _In diebus quatuor temporum_, in ember daies:\nthen let him write it and carrie it aboute his necke, and he shall be\ncured.\n\n\u2666_Johannes Anglicus ex Constantino, Gualtero, Bernardo, Gilberto, &c._\u2666\n\n\n \u00b6 _Another charme or witch-craft for the same._\n\nThis office or conjuration following was first authorised and printed\nat _Rome_, and afterwards at _Avenion_, _Anno._ 1515. And least that\nthe divell should lie hid in some secret part of the bodie, everie\npart thereof is named; _Obsecro te Jesu Christe, &c_: that is: I\nbeseech thee O Lord Jesus Christ, that thou pull out of everie member\nof this man all infirmities, from his head, from his haire, from his\nbraine, from his forhead, from his eies, from his nose, from his eares,\nfrom his mouth, from his toong, from his teeth, from his jawes, from\nhis throte, from his necke, from his backe, from his brest, from his\npaps, from his heart, from his stomach, from his sides, from his flesh,\nfrom his bloud, from his bones, from his legs, from his feete, from\nhis fingers, from the soles of his feete, from his marrowe, from his\nsinewes, from his skin, and from everie joint of his members, &c.\n\nDoubtles Jesus Christ could have no starting hole, but was hereby\neverie waie prevented and pursued; so as he was forced to doo the cure:\nfor it appeareth hereby, that it had beene insufficient for him to have\nsaid; Depart out of this man thou uncleane spirit, and that when he so\nsaid he did not performe it. I doo not thinke that there will be found\namong all the heathens superstitious fables, or among the witches,\nconjurors, couseners, poets, knaves, fooles, &c: that ever wrote, so\nimpudent and impious a lie or charme as is read in _Barnardine de\nbustis_; where, to cure a sicke man, Christs bodie, to wit: a wafer\ncake, was outwardlie applied to his side, and entred into his heart,\nin the sight of all the standers by. Now, if grave authors report such\nlies, what credit in these cases shall we attribute unto the old wives\ntales, that _Sprenger_, _Institor_, _Bodine_, and others write? Even as\nmuch as to _Ovids Metamorphosis_, _Aesops fables_, _Moores Utopia_, and\ndiverse other fansies; which have as much truth in them, as a blind man\nhath sight in his eie.\n\n\u2666_Barnard. de bustis in Rosar. serm. serm. 15._\u2666\n\n\n \u00b6 _A charme for the bots in a horsse._\n\nYou must both saie and doo thus upon the diseased horsse three daies\ntogether, before the sunne rising: _In nomine pa\u2720tris & fi\u2720lii &\nspiritus\u2720sancti; Exorcizo te vermem per Deum pa\u2720trem, & fi\u2720lium &\nspiritum\u2720sanctum_: that is, In the name of God the Father, the Sonne,\n& the Holy-ghost, I conjure thee O worme by God the Father, the Sonne,\n& the Holy-ghost; that thou neither eat nor drinke the flesh bloud or\nbones of this horsse; and that thou hereby maist be made as patient\nas _Job_, and as good as S. _John Baptist_, when he baptised Christ\nin _Jordan_, _In nomine pa\u2720tris & fi\u2720lii & spiritus\u2720sancti_. And then\nsaie three _Pater nosters_, and three _Aves_, in the right eare of\nthe horsse, to the glorie of the holie trinitie. _Do\u2720minus fili\u2720us\nspiri\u2720tus Mari\u2720a._\n\nThere are also divers bookes imprinted, as it should appeare with\nthe authoritie of the church of _Rome_, wherein are conteined manie\nmedicinall praiers, not onelie against all diseases of horsses, but\nalso for everie impediment and fault in a horsse: in so much as if\na shoo fall off in the middest of his journie, there is a praier to\nwarrant your horsses hoofe, so as it shall not breake, how far so ever\nhe be from the Smithes forge.\n\nItem, the Duke of _Alba_ his horsse was consecrated, or canonized, in\nthe lowe countries, at the solemne masse; wherein the popes bull, and\nalso his charme was published (which I will hereafter recite) he in the\nmeane time sitting as Vice-roy with his consecrated standard in his\nhand, till masse was done.\n\n\u2666The smiths will canne them small thankes for this praier.\u2666\n\n\n \u00b6 _A charme against vineager._\n\nThat wine wax not eager, write on the vessell, [*]_Gustate & videte,\nquoniam suavis est Dominus_.\n\n\u2666[*] [Ps. 33. 9. Vulg.]\u2666\n\n\u2666O notable blasphemie.\u2666\n\n\n\n\n The xv. Chapter.\n\n _The inchanting of serpents and snakes, objections aunswered\n concerning the same; fond reasons whie charmes take effect\n therin, Mahomets pigeon, miracles wrought by an Asse at\n Memphis in Aegypt, popish charmes against serpents, of\n miracle workers, the tameing of snakes, Bodins lie of snakes._\n\n\nConcerning the charming of serpents and snakes, mine adversaries (as I\nhave said) thinke they have great advantage by the words of _David_ in\nthe fiftie eight psalme; and by _Jeremie_, chapter eight, expounding\nthe one prophet by _Virgil_, the other by _Ovid_. For the words of\n_David_ are these; Their poison is like the poison of a serpent, and\nlike a deafe adder, that stoppeth his eare, and heareth not the voice\nof the charmer, charme he never so cunninglie. The words of _Virgil_\nare these, _Frigidus in pratis cantando rumpitur anguis_. As he might\nsaie, _David_ thou liest; for the cold natured snake is by the charmes\nof the inchanters broken all to peeces in the field where he lieth.\nThen commeth _Ovid_, and he taketh his countriemans part, saieng in the\nname and person of a witch; _Vipereas rumpo verbis & carmine fauces_;\nthat is, I with my words and charmes can breake in sunder the vipers\njawes. Marrie _Jeremie_ on the other side encountereth this poeticall\nwitch, and he not onelie defendeth, but expoundeth his fellowe prophets\nwords, and that not in his owne name, but in the name of almightie God;\nsaieng, I will send serpents and cockatrices among you, which cannot be\ncharmed.\n\n\u2666Psal. 58.\u2666\n\n\u2666_Virg. eclog. 8._\u2666\n\n\u2666_Ovid. metamor. 7._\u2666\n\n\u2666Jerem. 8. 17.\u2666\n\nNow let anie indifferent man (christian or heathen) judge, whether\nthe words and minds of the prophets doo not directlie oppugne these\npoets words (I will not saie minds:) for that I am sure they did\ntherein but jest and trifle, according to the common fabling of lieng\npoets. And certeinlie, I can encounter them two with other two poets;\nnamelie _Propertius_ and _Horace_, the one merrilie deriding, the other\nseriouslie impugning their fantasticall poetries, concerning the power\nand omnipotencie of witches. For where _Virgil_, _Ovid_, _&c_: write\nthat witches with their charmes fetch downe the moone and starres from\nheaven, etc.; _Propertius_ mocketh them in these words following:\n\n _At vos deduct\u00e6 quibus est fallacia Lun\u00e6,\n Et labor in magicis sacra piare focis,\n En agedum domin\u00e6 mentem convertite nostr\u00e6,\n Et facite illa meo palleat ore magis,_\n _Tunc ego crediderim vobis & sidera & amnes\n Posse Circeis ducere carminibus:_\n\n _But you that have the subtill slight,\n Of fetching downe the moone from skies;\n And with inchanting fier bright,\n Attempt to purge your sacrifies:\n Lo now, go to, turne (if you can)\n Our madams mind and sturdie hart,\n And make hir face more pale and wan,\n Than mine: which if by magicke art\n You doo, then will I soone beleeve,\n That by your witching charmes you can\n From skies aloft the starres remeeve,\n And rivers turne from whence they ran._\n\n\u2666_Englished by Abraham Fleming._\u2666\n\nAnd that you may see more certeinlie, that these poets did but jest and\nderide the credulous and timerous sort of people, I thought good to\nshew you what _Ovid_ saith against himselfe, and such as have written\nso incrediblie and ridiculouslie of witches omnipotencie:\n\n _Nec medi\u00e6 magicis finduntur cantibus angues,\n Nec redit in fontes unda supina suos:_\n\n _Snakes in the middle are not riven\n with charmes of witches cunning,\n Nor waters to their fountaines driven\n by force of backward running._\n\n\u2666_Englished by Abraham Fleming._\u2666\n\nAs for _Horace_ his verses I omit them, bicause I have cited them in\nanother place. And concerning this matter _Cardanus_ saith, that at\neverie eclipse they were woont to thinke, that witches pulled downe the\nsunne and moone from heaven. And doubtles, hence came the opinion of\nthat matter, which spred so farre, and continued so long in the common\npeoples mouthes, that in the end learned men grew to beleeve it, and to\naffirme it in writing.\n\n\u2666_Card. lib. 15. de var. rer. cap. 80._\u2666\n\nBut here it will be objected, that bicause it is said (in the places\nby me alledged) that snakes or vipers cannot be charmed; _Ergo_ other\nthings may: To answer this argument, I would aske the witchmonger\nthis question, to wit; Whether it be expedient, that to satisfie his\nfollie, the Holie-ghost must of necessitie make mention of everie\nparticular thing that he imagineth may be bewitched? I would also aske\nof him, what privilege a snake hath more than other creatures, that he\nonelie may not, and all other creatures may be bewitched? I hope they\nwill not saie, that either their faith or infidelitie is the cause\nthereof; neither doo I admit the answer of such divines as saie, that\nhe cannot be bewitched: for that he seduced _Eve_; by meanes whereof\nGod himselfe curssed him; and thereby he is so privileged, as that no\nwitches charme can take hold of him. But more shall be said hereof in\nthe sequele.\n\n\u2666An objection answered.\u2666\n\n_Dan\u00e6us_ saith, that witches charmes take soonest hold upon snakes\nand adders; bicause of their conference and familiaritie with the\ndivell, whereby the rather mankind through them was seduced. Let us\nseeke then an answer for this cavill; although in truth it needeth\nnot: for the phrase of speach is absolute, & importes not a speciall\nqualitie proper to the nature of a viper anie more, than when I saie;\nA connie cannot flie: you should gather & conclude thereupon, that I\nment that all other beasts could flie. But you shall understand, that\nthe cause why these vipers can rather withstand the voice & practise of\ninchanters and sorcerers, than other creatures, is: for that they being\nin bodie and nature venomous, cannot so soone or properlie receive\ntheir destruction by venome, wherby the witches in other creatures\nbring their mischeefous practises more easilie to passe, according to\n_Virgils_ saieng\n\n\u2666_Dan. in dialog. cap. 3._\u2666\n\n _Corrup\u00edtque lacus, infecit pabula tabo,_\n\n\u2666_Virg. geo. 4._\u2666\n\n _She did infect with poison strong\n Both ponds and pastures all along._\n\n\u2666_Englished by Abraham Fleming._\u2666\n\nAnd thereupon the prophet alludeth unto their corrupt and inflexible\nnature, with that comparison: and not (as _Tremelius_ is faine to shift\nit) with stopping one eare with his taile, and laieng the other close\nto the ground; bicause he would not heare the charmers voice. For the\nsnake hath neither such reason; nor the words such effect: otherwise\nthe snake must know our thoughts. It is also to be considered, how\nuntame by nature these vipers (for the most part) are; in so much as\nthey be not by mans industrie or cunning to be made familiar, or traind\nto doo anie thing, whereby admiration maie be procured: as _Bomelio\nFeates_ his dog could doo; or _Mahomets_ pigeon, which would resort\nunto him, being in the middest of his campe, and picke a pease out\nof his eare; in such sort that manie of the people thought that the\nHolie-ghost came and told him a tale in his eare: the same pigeon also\nbrought him a scroll, wherein was written, _Rex esto_, and laid the\nsame in his necke. And bicause I have spoken of the docilitie of a dog\nand a pigeon, though I could cite an infinite number of like tales, I\nwill be bold to trouble you but with one more.\n\n\u2666Feates his dog, and Mahomets pigeon.\u2666\n\nAt _Memphis_ in _Aegypt_, among other juggling knacks, which were there\nusuallie shewed, there was one that tooke such paines with an asse,\nthat he had taught him all these qualities following. And for gaine\nhe caused a stage to be made, and an assemblie of people to meete;\nwhich being done, in the maner of a plaie, he came in with his asse,\nand said; The _Sultane_ hath great need of asses to helpe to carrie\nstones and other stuffe, towards his great building which he hath in\nhand. The asse immediatlie fell downe to the ground, and by all signes\nshewed himselfe to be sicke, and at length to give up the ghost: so\nas the juggler begged of the assemblie monie towards his losse. And\nhaving gotten all that he could, he said; Now my maisters, you shall\nsee mine asse is yet alive, and dooth but counterfet; bicause he would\nhave some monie to buie him provender, knowing that I was poore, and\nin some need of releefe. Hereupon he would needs laie a wager, that\nhis asse was alive, who to everie mans seeming was starke dead. And\nwhen one had laid monie with him thereabout, he commanded the asse\nto rise, but he laie still as though he were dead: then did he beate\nhim with a cudgell, but that would not serve the turne, untill he\naddressed this speech to the asse, saieng (as before) in open audience;\nThe _Sultane_ hath commanded, that all the people shall ride out to\nmorrow, and see the triumph, and that the faire ladies will then ride\nupon the fairest asses, and will give notable provender unto them, and\neverie asse shall drinke of the sweete water of _Nilus_: and then lo\nthe asse did presentlie start up, and advance himselfe exceedinglie.\nLo (quoth his maister) now I have wonne: but in troth the Maior hath\nborrowed mine asse, for the use of the old ilfavoured witch his wife:\nand thereupon immediatlie he hoong downe his eares, and halted downe\nright, as though he had beene starke lame. Then said his maister; I\nperceive you love yoong prettie wenches: at which words he looked up,\nas it were with joifull cheere. And then his maister did bid him go\nchoose one that should ride upon him; and he ran to a verie handsome\nwoman, and touched hir with his head: &c. A snake will never be brought\nto such familiaritie, &c. _Bodin_ saith, that this was a man in the\nlikenesse of an asse: but I maie rather thinke that he is an asse in\nthe likenesse of a man. Well, to returne to our serpents, I will tell\nyou a storie concerning the charming of them, and the event of the same.\n\n\u2666A storie declaring the great docilitie of an asse.\u2666\n\n\u2666_J. Bod. lib. de d\u00e6m. 2. cap. 6._\u2666\n\nIn the citie of _Salisborogh_ there was an inchanter, that before\nall the people tooke upon him to conjure all the serpents and snakes\nwithin one mile compasse into a great pit or dike, and there to kill\nthem. When all the serpents were gathered togither, as he stood\nupon the brinke of the pit, there came at the last a great and a\nhorrible serpent, which would not be gotten downe with all the force\nof his incantations: so as (all the rest being dead) he flew upon the\ninchanter, and clasped him in the middest, and drew him downe into\nthe said dike, and there killed him. You must thinke that this was a\ndivell in a serpents likenesse, which for the love he bare to the poore\nsnakes, killed the sorcerer; to teach all other witches to beware of\nthe like wicked practise. And surelie, if this be not true, there be a\ngreat number of lies conteined in _M. Mal._ and in _J. Bodin_. And if\nthis be well weighed, and conceived, it beateth downe to the ground all\nthose witchmongers arguments, that contend to wring witching miracles\nout of this place. For they disagree notablie, some denieng and some\naffirming that serpents maie be bewitched. Neverthelesse, bicause in\neverie point you shall see how poperie agreeth with paganisme, I will\nrecite certeine charmes against vipers, allowed for the most part in\nand by the church of _Rome_: as followeth.\n\n\u2666_Mal. malef. part 2. qu. 3. cap 9._\n _John. Bodin._\u2666\n\nI conjure thee O serpent in this houre, by the five holie woonds of\nour Lord, that thou remove not out of this place, but here staie, as\ncerteinelie as God was borne of a pure virgine. \u2748 Otherwise: I conjure\nthee serpent _In nomine patris, & filii, & spiritus sancti_: I command\nthee serpent by our ladie S. _Marie_, that thou obeie me, as wax\nobeieth the fier, and as fier obeieth water; that thou neither hurt\nme, nor anie other christian, as certeinelie as God was borne of an\nimmaculate virgine, in which respect I take thee up, _In nomine patris\n& filii, & spiritus sancti: Ely lash eiter, ely lash eiter, ely lash\neiter_. \u2748 Otherwise: O vermine, thou must come as God came unto the\nJewes. \u2748 Otherwise: _L. Vairus_ saith, that _Serpens quernis frondibus\ncontacta_, that a serpent touched with oke leaves dieth, and staieth\neven in the beginning of his going, if a feather of the bird _Ibis_ be\ncast or throwne upon him: and that a viper smitten or hot with a reed\nis astonied, and touched with a beechen branch is presentlie numme and\nstiffe.\n\n\u2666Exorcismes or conjurati\u014ds against serpents.\u2666\n\n\u2666_L. Vair. lib. de fascinat. 1. cap. 4._\u2666\n\nHere is to be remembred, that manie use to boast that they are of S.\n_Paules_ race and kinred, shewing upon their bodies the prints of\nserpents: which (as the papists affirme) was incident to all them of S.\n_Paules_ stocke. Marie they saie herewithall, that all his kinsfolks\ncan handle serpents, or anie poison without danger. Others likewise\nhave (as they brag) a _Katharine_ wheele upon their bodies, and they\nsaie they are kin to S. _Katharine_, and that they can carrie burning\ncoles in their bare hands, and dip their said hands in hot skalding\nliquor, and also go into hot ovens. Whereof though the last be but a\nbare jest, and to be doone by anie that will prove (as a bad fellow\nin _London_ had used to doo, making no tariance at all therein:)\nyet there is a shew made of the other, as though it were certeine\nand undoubted; by annointing the hands with the juice of mallowes,\nmercurie, urine, &c: which for a little time are defensatives against\nthese scalding liquors, and scortching fiers.\n\n\u2666Usurpers of kinred with blessed Paule and S Katharine.\u2666\n\nBut they that take upon them to worke these mysteries and miracles, doo\nindeed (after rehearsall of these and such like words and charmes) take\nup even in their bare hands, those snakes and vipers, and sometimes\nput them about their necks, without receiving anie hurt thereby, to\nthe terror and astonishment of the beholders, which naturallie both\nfeare and abhorre all serpents. But these charmers (upon my word) dare\nnot trust to their charmes, but use such an inchantment, as everie man\nmaie lawfullie use, and in the lawfull use thereof maie bring to passe\nthat they shalbe in securitie, and take no harme, how much soever they\nhandle them: marie with a woollen rag they pull out their teeth before\nhand, as some men saie; but as truth is, they wearie them, and that\nis of certeintie. And surelie this is a kind of witchcraft, which I\nterme private confederacie. _Bodin_ saith, that all the snakes in one\ncountrie were by charmes and verses driven into another region: perhaps\nhe meaneth _Ireland_, where S. _Patrike_ is said to have doone it with\nhis holinesse, &c.\n\n\u2666_J. Bodin. lib. de d\u00e6m. 1. cap. 3._\u2666\n\n_James Sprenger_, and _Henrie Institor_ affirme, that serpents and\nsnakes, and their skins exceed all other creatures for witchcraft:\nin so much as witches doo use to burie them under mens threshholds,\neither of the house or stalles, whereby barrennes is procured both\nto woman and beast: yea and that the verie earth and ashes of them\ncontinue to have force of fascination. In respect whereof they wish all\nmen now and then to dig awaie the earth under their threshholds, and\nto sprinkle holie water in the place, & also to hang boughes (hallowed\non midsummer daie) at the stall doore where the cattell stand: &\nproduce examples thereupon, of witches lies, or else their owne, which\nI omit; bicause I see my booke groweth to be greater than I meant it\nshould be.\n\n\n\n\n The xvi. Chapter.\n\n _Charmes to carrie water in a sive, to know what is spoken of\n us behind our backs, for bleare eies, to make seeds to growe\n well, of images made of wax, to be rid of a witch, to hang\n hir up, notable authorities against waxen images, a storie\n bewraieng the knaverie of waxen images._\n\n\n_Leonardus Vairus_ saith, that there was a praier extant, whereby\nmight be carried in a sive, water, or other liquor: I thinke it was\nClam claie; which a crow taught a maid, that was promised a cake of\nso great quantitie, as might be kneded of so much floure as she could\nwet with the water that she brought in a sive, and by that meanes she\nclamd it with claie, & brought in so much water, as whereby she had\na great cake, and so beguiled hir sisters, &c. And this tale I heard\namong my grandams maides, whereby I can decipher this witchcraft.\nItem, by the tingling of the eare, men heretofore could tell what was\nspoken of them. If anie see a scorpion, and saie this word (_Bud_)\nhe shall not be stoong or bitten therewith. These two Greeke letters\n\u03a0 and \u0391 written in a paper, and hoong about ones necke, preserve the\npartie from bleereiednesse. Cummin or hempseed sowne with curssing and\nopprobrious words grow the faster and the better. _Berosus Anianus_\nmaketh witchcraft of great antiquitie: for he saith, that _Cham_\ntouching his fathers naked member uttered a charme, wherby his father\nbecame emasculated or deprived of the powers generative.\n\n\u2666_L. Vairus lib. fascin. 1. ca. 5. Oratio Tusc\u00e6 vestalis._\u2666\n\n\u2666Of the word (_Bud_) and the Greeke letters \u03a0 & \u0391.\u2666\n\n\n \u00b6 _A charme teaching how to hurt whom you list with images of\n wax, &c._\n\nMake an image in his name, whom you would hurt or kill, of new virgine\nwax; under the right arme poke whereof place a swallowes hart, and the\nliver under the left; then hang about the necke thereof a new thred in\na new needle pricked into the member which you would have hurt, with\nthe rehearsall of certeine words, which for the avoiding of foolish\nsuperstition and credulitie in this behalfe is to be omitted. And if\nthey were inserted, I dare undertake they would doo no harme, were it\nnot to make fooles, and catch gudgins. \u2748 Otherwise: Sometimes these\nimages are made of brasse, and then the hand is placed where the foote\nshould be, and the foote where the hand, and the face downeward. \u2748\nOtherwise: For a greater mischeefe, the like image is made in the\nforme of a man or woman, upon whose head is written the certeine name\nof the partie: and on his or hir ribs these words, _Ailif, casyl, zaze,\nhit mel meltat_: then the same must be buried. \u2747 Otherwise: In the\ndominion of _Mars_, two images must be prepared, one of wax, the other\nof the earth of a dead man; each image must have in his hand a sword\nwherwith a man hath beene slaine, & he that must be slaine may have\nhis head thrust through with a foine. In both must be written certeine\npeculiar characters, and then must they be hid in a certeine place. \u2747\nOtherwise: To obteine a womans love, an image must be made in the houre\nof _Venus_, of virgine wax, in the name of the beloved, wherupon a\ncharacter is written, & is warmed at a fier, and in dooing therof the\nname of some angell must be mentioned. To be utterlie rid of the witch,\nand to hang hir up by the haire, you must prepare an image of the\nearth of a dead man to be baptised in another mans name, whereon the\nname, with a character, must be written: then must it be perfumed with\na rotten bone, and then these psalmes read backward: _Domine Dominus\nnoster_, _Dominus illuminatio mea_, _Domine exaudi orationem meam_,\n_Deus laudem meam ne tacueris_: and then burie it, first in one place,\nand afterwards in another. Howbeit, it is written in the 21 article of\nthe determination of _Paris_, that to affirme that images of brasse,\nlead, gold, of white or red wax, or of any other stuffe (conjured,\nbaptised, consecrated, or rather execrated through these magicall arts\nat certeine days) have woonderfull vertues, or such as are avowed in\ntheir bookes or assertions, is error in faith, naturall philosophie,\nand true astronomie: yea it is concluded in the 22 article of that\ncouncell, that it is as great an error to beleeve those things, as to\ndoo them.\n\n\u2666The practiser of these charmes must have skill in the planetarie\nmotions, or else he may go shoo the goose.\u2666\n\nBut concerning these images, it is certeine that they are much feared\namong the people, and much used among cousening witches, as partlie\nappeereth in this discourse of mine else-where, & as partlie you may\nsee by the contents of this storie following. Not long sithence,\na yoong maiden (dwelling at new _Romnie_ heere in Kent) being the\ndaughter of one M. _L. Stuppenie_ (late Jurat of the same towne but\ndead before the execution hereof) and afterwards the wife of _Thomas\nEps_, who is at this instant Maior of _Romnie_) was visited with\nsicknesse, whose mother and father in lawe being abused with credulitie\nconcerning witches supernaturall power, repaired to a famous witch\ncalled mother _Baker_, dwelling not far from thence at a place called\n_Stonstreet_, who (according to witches cousening custome) asked\nwhether they mistrusted not some bad neighbour, to whom they answered\nthat indeed they doubted a woman neere unto them (and yet the same\nwoman was, of the honester & wiser sort of hir neighbors, reputed a\ngood creature.) Nevertheles the witch told them that there was great\ncause of their suspicion: for the same (said she) is the verie partie\nthat wrought the maidens destruction, by making a hart of wax, and\npricking the same with pins and needels; affirming also that the same\nneighbor of hirs had bestowed the same in some secret corner of the\nhouse. This being beleeved, the house was searched by credible persons,\nbut nothing could be found. The witch or wise woman being certified\nhereof, continued hir assertion, and would needs go to the house where\nshe hir selfe (as she affirmed) would certeinlie find it. When she came\nthither, she used hir cunning (as it chanced) to hir owne confusion,\nor at leastwise to hir detection: for heerein she did, as some of the\nwiser sort mistrusted that she woulde doo, laieng downe privilie such\nan image (as she had before described) in a corner, which by others\nhad beene most diligentlie searched & looked into, & by that means hir\ncousenage was notablie bewraied. And I would wish that all witchmongers\nmight paie for their lewd repaire to inchantors, and consultation with\nwitches, and such as have familiar spirits, as some of these did, and\nthat by the order of the high commissioners, which partlie for respect\nof neighborhood, and partlie for other considerations, I leave unspoken\nof.\n\n\u2666A proved storie concerning the premisses.\u2666\n\n\n\n\n The xvii. Chapter.\n\n _Sundrie sorts of charmes tending to diverse purposes, and first,\n certeine charmes to make taciturnitie in tortures._\n\n\n _Imparibus meritis tria\n pendent corpora ramis,\n Dismas & Gestas,\n in medio est divina potestas,\n Dismas damnatur,\n Gestas ad astra levatur:_\n\n\u2666This charm seemeth to allude to Christ crucified betweene the two\ntheevs.\u2666\n\n _Three bodies on a bough doo hang,\n for merits of inequalitie,\n Dismas and Gestas, in the midst\n the power of the divinitie.\n Dismas is damned, but Gestas lif-\n ted up above the starres on hie._\n\n\u2666_Englished by Abraham Fleming._\u2666\n\nAlso this: _Eructavit cor meum verbum bonum veritatem nunquam dicam\nregi._ \u2747 Otherwise: As the milke of our ladie was lussious to our Lord\nJesus Christ; so let this torture or rope be pleasant to mine armes\nand members. \u2747 Otherwise: _Jesus autem transiens per medium illorum\nibat._ \u2747 Otherwise: You shall not break a bone of him.\n\n\u2666Psal. 44.\u2666\n\n\u2666Luk. 4.\u2666\n\n\u2666John. 19\u2666\n\n\n \u00b6 _Counter charmes against these and all other witchcrafts, in the\n saieng also whereof witches are vexed, &c._\n\n_Eructavit cor meum verbum bonum, dicam cuncta opera mea regi._ \u2747\nOtherwise: _Domine labia mea aperies, & os meum annunciabit veritatem._\n\u2747 Otherwise: _Contere brachia iniqui rei, & lingua maligna subvertetur._\n\n\u2666Psal. 44. Scripture properlie applied.\u2666\n\n\n \u00b6 _A charme for the choine cough._\n\nTake three sips of a chalice, when the preest hath said masse, and\nswallow it downe with good devotion, &c.\n\n\n \u00b6 _For corporall or spirituall rest._\n\n _In nomine patris_, up and downe,\n _Et filii & spiritus sancti_ upon my crowne,\n _Crux Christi_ upon my brest,\n Sweete ladie send me eternall rest![*]\n\n\u2666[*] [Ital. & Rom.]\u2666\n\n\n \u00b6 _Charmes to find out a theefe._\n\nThe meanes how to find out a theefe, is thus: Turne your face to the\neast, and make a crosse upon christall with oile olive, and under the\ncrosse write these two words [_Saint Helen_].[*] Then a child that\nis innocent, and a chast virgine borne in true wedlocke, and not base\nbegotten, of the age of ten yeares, must take the christall in his\nhand, and behind his backe, kneeling on thy knees, thou must devoutlie\nand reverentlie saie over this praier thrise: I beseech thee my ladie\nS. _Helen_, mother of king _Constantine_, which diddest find the crosse\nwhereupon Christ died: by that thy holie devotion, and invention of the\ncrosse, and by the same crosse, and by the joy which thou conceivedst\nat the finding thereof and by the love which thou barest to thy sonne\n_Constantine_, and by the great goodnes which thou dooest alwaies use,\nthat thou shew me in this christall, whatsoever I aske or desire to\nknowe; Amen. And when the child seeth the angell in the christall,\ndemand what you will, and the angell will make answer thereunto.\n_Memorandum_,[\u2020] that this be doone just at the sunne rising, when\nthe wether is faire and cleere.\n\n\u2666O most woonderfull vertue hidden in the letters of S. Helens holie\nname!\u2666\n\n\u2666[*] [So in text.]\u2666\n\n\u2666[\u2020] [Rom.]\u2666\n\n_Cardanus_ derideth these and such like fables, and setteth downe his\njudgement therein accordinglie, in the sixteenth booke _De rerum_\n_var._ These conjurors and couseners forsooth will shew you in a\nglasse the theefe that hath stolne anie thing from you, and this is\ntheir order. They take a glasse viall full of holie water, and set\nit upon a linnen cloth, which hath beene purified, not onelie by\nwashing, but by sacrifice, &c. On the mouth of the viall or urinall,\ntwo olive leaves must be laid acrosse, with a litle conjuration said\nover it, by a child; to wit thus: _Angele bone, angele candide, per\ntuam sanctitatem, me\u00e1mq; virginitatem, ostende mihi furem_: with three\n_Pater nosters_, three _Aves_, and betwixt either of them a [*]crosse\nmade with the naile of the thumbe upon the mouth of the viall; and then\nshall be seene angels ascending and descending as it were motes in the\nsunne beames. The theefe all this while shall suffer great torments,\nand his face shall be seene plainlie, even as plainlie I beleeve as\nthe man in the moone. For in truth, there are toies artificiallie\nconveied into the glasse, which will make the water bubble, and devises\nto make images appeare in the bubbles: as also there be artificiall\nglasses, which will shew unto you that shall looke thereinto, manie\nimages of diverse formes, and some so small and curious, as they shall\nin favour resemble whom so ever you thinke upon. Looke in _John Bap.\nNeap._ for the confection of such glasses. The subtilties hereof are so\ndetected, and the mysteries of the glasses so common now, and their\ncousenage so well knowne, &c: that I need not stand upon the particular\nconfutation hereof. _Cardanus_ in the place before cited reporteth,\nhow he tried with children these and diverse circumstances the whole\nillusion, and found it to be plaine knaverie and cousenage.\n\n\u2666_Card. lib. 16. de var. rer. cap. 93._\u2666\n\n\u2666[*] For if the crosse be forgotten all is not woorth a pudding.\u2666\n\n\n \u00b6 _Another waie to find out a theefe that hath stolne anie\n thing from you._\n\nGo to the sea side, and gather as manie pebles as you suspect persons\nfor that matter; carrie them home, and throwe them into the fier, and\nburie them under the threshhold, where the parties are like to come\nover. There let them lie three daies, and then before sunne rising\ntake them awaie. Then set a porrenger full of water in a circle,\nwherein must be made crosses everie waie, as manie as can stand in it;\nupon the which must be written: Christ overcommeth, Christ reigneth,\nChrist commandeth. The porrenger also must be signed with a crosse,\nand a forme of conjuration must be pronounced. Then each stone must\nbe throwne into the water, in the name of the suspected. And when you\nput in the stone of him that is guiltie, the stone will make the water\nboile, as though glowing iron were put thereinto. Which is a meere\nknacke of legier de maine, and to be accomplished diverse waies.\n\n\n \u00b6 _To put out the theeves eie._\n\nRead the seven [*]psalmes with the Letanie, and then must be said a\nhorrible praier to Christ, and God the father, with a cursse against\nthe theefe. Then in the middest of the step of your foote, on the\nground where you stand, make a circle like an eie, and write thereabout\ncerteine barbarous names, and drive with a coopers hammar, or addes\ninto the middest thereof a brasen naile consecrated, saieng: _Justus es\nDomine, & justa judicia tua_. Then the theefe shall be bewraied by his\ncrieng out.\n\n\u2666[*] [penitential]\u2666\n\n\n \u00b6 _Another waie to find out a theefe._\n\nSticke a paire of sheeres in the rind of a sive, and let two persons\nset the top of each of their forefingers upon the upper part of the\nsheeres, holding it with the sive up from the ground steddilie, and\naske _Peter_ and _Paule_ whether A. B. or C. hath stolne the thing\nlost, and at the nomination of the guiltie person, the sive will turne\nround. This is a great practise in all countries, and indeed a verie\nbable. For with the beating of the pulse some cause of that motion\nariseth, some other cause by slight of the fingers, some other by the\nwind gathered in the sive to be staid, &c: at the pleasure of the\nholders. Some cause may be the imagination, which upon conceipt at\nthe naming of the partie altereth the common course of the pulse. As\nmay well be conceived by a ring held steddilie by a thred betwixt the\nfinger and the thombe, over or rather in a goblet or glasse; which\nwithin short space will strike against the side therof so manie strokes\nas the holder thinketh it a clocke, and then will staie: the which who\nso prooveth shall find true.\n\n\u2666These be meere toies to mocke apes, and have in them no commendable\ndevise.\u2666\n\n\n \u00b6 _A charme to find out or spoile a theefe._\n\nOf this matter, concerning the apprehension of theeves by words, I\nwill cite one charme, called S. _Adelberts_ cursse, being both for\nlength of words sufficient to wearie the reader, and for substantiall\nstuffe comprehending all that apperteineth unto blasphemous speech or\ncurssing, allowed in the church of _Rome_, as an excommunication and\ninchantment.\n\n\n \u00b6_Saint Adelberts cursse or charme against theeves._\n\nBy the authoritie of the omnipotent Father, the Sonne, and the\nHolie-ghost, and by the holie virgine _Marie_ mother of our Lord Jesu\nChrist, and the holie angels and archangels, and S. _Michaell_, and S.\n_John Baptist_, and in the behalfe of S. _Peter_ the apostle, and the\nresidue of the apostles, and of S. _Steeven_, and of all the martyrs,\nof S. _Sylvester_, and of S. _Adelbert_, and all the confessors, and\nS. _Alegand_, and all the holie virgins, and of all the saints in\nheaven and earth, unto whom there is given power to bind and loose:\nwe doo excommunicate, damne, cursse, and bind with the knots and\nbands of excommunication, and we doo segregate from the bounds and\nlists of our holie mother the church, all those theeves, sacrilegious\npersons, ravenous catchers, dooers, counsellers, coadjutors, male or\nfemale, that have committed this theft or mischeefe, or have usurped\nany part therof to their owne use. Let their share be with _Dathan_\nand _Abiran_, whome the earth swallowed up for their sinnes and pride,\nand let them have part with _Judas_ that betraied Christ, Amen: and\nwith _Pontius Pilat_, and with them that said to the Lord, Depart\nfrom us, we will not understand thy waies; let their children be made\norphanes. Curssed be they in the field, in the grove, in the woods,\nin their houses, barnes, chambers, and beds; and curssed be they in\nthe court, in the waie, in the towne, in the castell, in the water,\nin the church, in the churchyard, in the tribunall place, in battell,\nin their abode, in the market place, in their talke, in silence, in\neating, in watching, in sleeping, in drinking in feeling, in sitting,\nin kneeling, in standing[,] in lieng, in idlenes, in all their worke,\nin their bodie and soule, in their five wits, and in everie place.\nCurssed be the fruit of their wombs, and curssed be the fruit of their\nlands, and curssed be all that they have. Curssed be their heads,\ntheir mouthes, their nostrels, their noses, their lips, their jawes,\ntheir teeth, their eies and eielids, their braines, the roofe of their\nmouthes, their toongs, their throtes, their breasts, their harts, their\nbellies, their livers, all their bowels, and their stomach.\n\n\u2666This is not to doo good to our enimies, nor to praie for them that\nhurt and hate us; as Christ exhorteth.\u2666\n\nCurssed be their navels, their spleenes, their bladder. Curssed be\ntheir thighs, their legs, their feete, their toes, their necks, their\nshoulders. Curssed be their backs, curssed be their armes, curssed\nbe their elbowes, curssed be their hands, and their fingers, curssed\nbe both the nails of their hands and feete; curssed be their ribbes\nand their genitals, and their knees, curssed be their flesh, curssed\nbe their bones, curssed be their bloud, curssed be the skin of their\nbodies, curssed be the marrowe in their bones, curssed be they from\nthe crowne of the head, to the sole of the foote: and whatsoever is\nbetwixt the same, be it accurssed, that is to saie, their five senses;\nto wit, their seeing, their hearing, their smelling, their tasting,\nand their feeling. Curssed be they in the holie crosse, in the passion\nof Christ, with his five wounds, with the effusion of his bloud, and\nby the milke of the virgine _Marie_. I conjure thee _Lucifer_, with\nall thy soldiers, by the [*]father, the son, and the Holie-ghost,\nwith the humanitie and nativitie of Christ, with the vertue of all\nsaints, that thou rest not day nor night, till thou bringest them to\ndestruction, either by drowning or hanging, or that they be devoured\nby wild beasts, or burnt, or slaine by their enimies, or hated of\nall men living. And as our Lord hath given authoritie to _Peter_ the\napostle, and his successors, whose place we occupie, and to us (though\nunworthie) that whatsoever we bind on earth, shall be bound in heaven,\nand whatsoever we loose on earth, shall be loosed in heaven: so we\naccordinglie, if they will not amend, doo shut from them the gates of\nheaven, and denie unto them christian buriall, so as they shall be\nburied in asses leaze. Furthermore, curssed be the ground wherein they\nare buried, let them be confounded in the last daie of judgement, let\nthem have no conversation among christians, nor behouseled[\u2020] at the\nhoure of death; let them be made as dust before the face of the wind:\nand as _Lucifer_ was expelled out of heaven, and _Adam_ and _Eve_ out\nof paradise; so let them be expelled from the daie light. Also let them\nbe joined with those, to whome the Lord saith at the judgement; Go ye\ncurssed into everlasting fier, which is prepared for the divell and his\nangels, where the worme shall not die, nor the fier be quenched. And as\nthe candle, which is throwne out of my hand here, is put out: so let\ntheir works and their soule be quenched in the stench of hell fier,\nexcept they restore that which they have stolne, by such a daie: and\nlet everie one saie, Amen. After this must be soong [\u2021]_In media vita\nin morte sumus, &c._\n\n\u2666[*] Thus they make the holie trinitie to beare a part in their\nexorcisme, or else it is no bargaine.\u2666\n\n\u2666[\u2020] [be-houseled _text_.]\u2666\n\n\u2666Matth. 15.\u2666\n\n\u2666[\u2021] That is, In the midst of life we are in death, &c.\u2666\n\nThis terrible cursse with bell, booke, and candell added thereunto,\nmust needs worke woonders: howbeit among theeves it is not much\nweighed, among wise and true men it is not well liked, to them that\nare robbed it bringeth small releefe: the preests stomach may well be\neased, but the goods stolne will never the sooner be restored. Hereby\nis bewraied both the malice and follie of popish doctrine, whose\nuncharitable impietie is so impudentlie published, and in such order\nuttered, as everie sentence (if oportunitie served) might be prooved\nboth hereticall and diabolicall. But I will answer this cruell cursse\nwith another cursse farre more mild and civill, performed by as honest\na man (I dare saie) as he that made the other, whereof mention was\nlatelie made.\n\nSo it was, that a certeine sir _John_,[*] with some of his companie,\nonce went abroad a jetting, and in a moone light evening robbed a\nmillers weire, and stole all his eeles. The poore miller made his mone\nto sir _John_ himselfe, who willed him to be quiet; for he would so\ncursse the theefe, and all his confederates, with bell, booke, and\ncandell, that they should have small joy of their fish. And therefore\nthe next sundaie, sir _John_ got him to the pulpit, with his surplisse\non his backe, and his stole about his necke, and pronounced these words\nfollowing in the audience of the people.\n\n\u2666[*] [i.e. a priest.]\u2666\n\n _All you that have stolne the millers eeles,[*]\n Laudate Dominum de c\u0153lis,\n And all they that have consented thereto,[*]\n Benedicamus Domino._\n\n\u2666[*] [Rom.]\u2666\n\n\u2666A cursse for theft.\u2666\n\nLo (saith he) there is sauce for your eeles my maisters.\n\n\n \u00b6 _Another inchantment._\n\nCerteine preests use the hundred and eight psalme as an inchantment\nor charme, or at the leastwise saieng, that against whome soever they\npronounce it, they cannot live one whole yeere at the uttermost.\n\n\n\n\n The xviii Chapter.\n\n \u00b6 _A charme or experiment to find out a witch._\n\n\n_In die dominico sotularia juvenum axungia seu pinguedine porci,\nut moris est, pro restauratione fieri perungunt_: and when she is\nonce come into the church, the witch can never get out, untill the\n[*]seachers for hir give hir expresse leave to depart.\n\n\u2666[*] [= seekers]\u2666\n\nBut now it is necessarie to shew you how to prevent and cure all\nmischeefes wrought by these charmes & witchcrafts, according to the\nopinion of _M. Mal._ and others. One principall waie is to naile a\nhorsse shoo at the inside of the outmost threshhold of your house, and\nso you shall be sure no witch shall have power to enter thereinto.\nAnd if you marke it, you shall find that rule observed in manie\ncountrie houses. \u2748 Otherwise: Item the triumphant title to be written\ncrossewise, in everie corner of the house, thus: _Jesus \u2720 Nazarenus \u2720\nrex \u2720 Jud\u00e6orum \u2720_. _Memorandum_[*] you may joine heerewithall, the\nname of the virgine _Marie_, or of the foure evangelists, or _Verbum\ncaro factum est_. \u2748 Otherwise: Item in some countries they naile a\nwoolves head on the doore. \u2748 Otherwise: Item they hang _Scilla_ (which\nis either a roote, or rather in this place garlike) in the roofe of the\nhouse, for to keepe awaie witches and spirits: and so they doo Alicium\nalso. \u2748 Otherwise: Item perfume made of the gall of a blake dog, and\nhis bloud besmeered on the posts and walles of the house, driveth out\nof the doores both devils and witches. \u2748 Otherwise: The house where\n_Herba betonica_ is sowne, is free from all mischeefes. \u2747 Otherwise: It\nis not unknowne that the Romish church allowed and used the smoke of\nsulphur, to drive spirits out of their houses; as they did frankincense\nand water hallowed. \u2748 Otherwise: _Apuleius_ saith, that _Mercurie_ gave\nto _Ulysses_, when he came neere to the inchantresse _Circe_, an hearbe\ncalled _Verbascum_, which in English is called Pullein, or _Tapsus\nbarbatus_, or Longwoort; and that preserved him from the inchantments.\n\u2748 Otherwise: Item _Plinie_ and _Homer_ both doo saie, that the herbe\ncalled Molie is an excellent herbe against inchantments; and saie[,]\nall that thereby _Ulysses_ escaped _Circes_ hir sorceries, and\ninchantments. \u2748 Otherwise also diverse waies they went to worke in this\ncase, and some used this defensative, some that preservative against\nincantations.\n\n\u2666Preservatives from witchcraft according to M. Mal. L. Vairus & others.\u2666\n\n\u2666[*] [Rom.]\u2666\n\nAnd heerein you shall see, not onelie how the religion of papists, and\ninfidels agree; but also how their ceremonies and their opinions are\nall one concerning witches and spirits.\n\n_For thus writeth Ovid touching that matter:[*]_\n\n _T\u00e9rque senem flamma, ter aqua, ter sulphure lustrat:_\n\n\u2666_Ovid de Medea._\u2666\n\n _She purifies with fier thrise\n old horie headed Aeson,\n With water thrise, and sulphur thrise,\n as she thought meet in reason._\n\n\u2666_Englished by Abraham Fleming._\u2666\n\n_Againe, the same Ovid commeth in as before:[*]_\n\n _Adveniat, qu\u00e6 lustret anus, lect\u00famque loc\u00famque,\n Deferat & tremula sulphur & ova manu._\n\n _Let some old woman hither come,\n and purge both bed and place,\n And bring in trembling hand new egs\n and sulphur in like case._\n\n\u2666_By Ab. Fleming._\u2666\n\n_And Virgil also harpeth upon the like string:[*]_\n\n \u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014_baccare frontem\n Cingite, ne vati noceat mala lingua futuro:_\n\n\u2666_Virg. in Bucolicis._\u2666\n\n _Of berrie bearing baccar bowze [boughs]\n a wreath or garland knit,\n And round about his head and browze\n see decentlie it sit;\n That of an evill talking tung\n Our future poet be not stung._\n\n\u2666_Englished by Abraham Fleming._\u2666\n\n\u2666[*] [_Ital._]\u2666\n\nFurthermore, was it not in times of tempests the papists use, [*]or\nsuperstition, to ring their belles against divels; trusting rather to\nthe tonging of their belles, than to their owne crie unto God with\nfasting and praier, assigned by him in all adversities and dangers:\naccording to the order of the _Thracian_ preests, which would rore and\ncrie, with all the noise they could make, in those tempests. _Olaus\nGothus_ saith, that his countriemen would shoot in the aire, to assist\ntheir gods, whome they thought to be then togither by the eares with\nothers, and had consecrated arrowes, called _Sagitt\u00e6 Joviales_, even\nas our papists had. Also in steed of belles, they had great hammers,\ncalled _Mallei Joviales_, to make a noise in time of thunder. In some\ncountries they runne out of the doores in time of tempest, blessing\nthemselves with a cheese, whereupon there was a crosse made with a\nropes end upon ascension daie. Also three hailestones to be throwne\ninto the fier in a tempest, and thereupon to be said three _Pater\nnosters_, and three _Aves_, S. _Johns_ gospell, and _in fine fugiat\ntempestas_, is a present remedie. Item, to hang an eg laid on ascension\ndaie in the roofe of the house, preserveth the same from all hurts.\n[\u2020]Item, I conjure you haile and wind by the five wounds of Christ,\nby the three nailes which pearsed his hands and his feete, and by\nthe foure evangelists, _Matthew_, _Marke_, _Luke_, and _John_, that\nthou come downe dissolved into water. Item, it hath beene a usuall\nmatter, to carrie out in tempests the sacraments and relikes, &c.\nItem, against stormes, and manie dumme creatures, the popish church\nuseth excommunication as a principall charme. And now to be delivered\nfrom witches themselves, they hang in their entries an hearbe called\npentaphyllon, cinquefole, also an olive branch, also frankincense,\nmyrrh, valerian, verven, palme, antirchmon, &c: also haythorne,\notherwise white[t]horne gathered on Maie daie: also the smoke of\na lappoints fethers driveth spirits awaie. There be innumerable\npopish exorcismes, and conjurations for hearbs and other things, to\nbe thereby made wholsome both for the bodies and soules of men and\nbeasts, and also for contagion of weather. _Memorandum_,[\u2021] that\nat the gathering of these magicall herbs, the _Credo_ is necessarie\nto be said, as _Vairus_ affirmeth; and also the _Pater noster_, for\nthat is not superstitious. Also _Sprenger_ saith, that to throw up a\nblacke chicken in the aire, will make all tempests to cease: so it be\ndone with the hand of a witch. If a soule wander in the likenesse of\na man or woman by night, molesting men, with bewailing their torments\nin purgatorie, by reason of tithes forgotten, &c: and neither masses\nnor conjurations can helpe; the exorcist in his ceremoniall apparell\nmust go to the toome of that bodie, and spurne thereat, with his foote,\nsaieng; _Vade ad gehennam_, Get thee packing to hell: and by and by the\nsoule goeth thither, and there remaineth for ever. \u2747 Otherwise: There\nbe masses of purpose for this matter, to unbewitch the bewitched. \u2747\nOtherwise: You must spet into the pissepot, where you have made water.\n\u2747 Otherwise: Spet into the shoo of your right foote, before you put it\non: and that _Vairus_ saith is good and holsome to doo, before you go\ninto anie dangerous place. \u2747 Otherwise: That neither hunters nor their\ndogs maie be bewitched, they cleave an oken branch, and both they and\ntheir dogs passe over it. \u2747 Otherwise: S. _Augustine_ saith, that to\npacifie the god _Liber_, whereby women might have fruite of the seeds\nthey sowe, and that their gardens and feelds should not be bewitched;\nsome cheefe grave matrone used to put a crowne upon his genitall\nmember, and that must be publikelie done.\n\n\u2666[*] [? of _or_ in.]\u2666\n\n\u2666_Olaus Goth. lib. de gentib. Septentriona-lib. 3. cap. 8._\u2666\n\n\u2666[\u2020] A witches conjuration to make haile cease and be dissolved.\u2666\n\n\u2666[\u2021] [Rom.]\u2666\n\n\u2666_L. Vair. lib. de fascin. 2. cap. 11._\u2666\n\n\u2666_Mal. Malef. par. 2. qu\u00e6 1. cap. 15._\u2666\n\n\u2666Note that you read never of anie spirit that walked by daie, quoth\nNota.\u2666\n\n\u2666_Aug. de civit. Dei. lib. 7. cap. 12._\u2666\n\n\n _To spoile a theefe, a witch, or anie other enimie, and to be\n delivered from the evill._\n\nUpon the Sabboth daie before sunrising, cut a hazell wand, saieng: I\ncut thee O bough of this summers growth, in the name of him whome I\nmeane to beate or maime. Then cover the table, and saie _\u2720 In nomine\npatris \u2720 & filii \u2720 & spiritus sancti \u2720 ter_. And striking thereon saie\nas followeth (english it he that can) _Drochs myroch, esenaroth, \u2720 betu\n\u2720 baroch \u2720 ass \u2720 maaroth \u2720_: and then saie; Holie trinitie punish him\nthat hath wrought this mischiefe, & take it away by thy great justice,\n_Eson \u2720 elion \u2720 emaris, ales, age_; and strike the carpet with your\nwand.\n\n\n \u00b6 _A notable charme or medicine to pull out an arrowhead, or\n anie such thing that sticketh in the flesh or bones, and cannot\n otherwise be had out._\n\nSaie three severall times kneeling; _Oremus, pr\u00e6ceptis salutaribus\nmoniti, Pater noster, ave Maria_. Then make a crosse saieng: The Hebrew\nknight strake our Lord Jesu Christ, and I beseech thee, O Lord Jesu\nChrist \u2720 by the same iron, speare, bloud and water, to pull out this\niron: _In nomine patris \u2720 & filii \u2720 & spiritus sancti \u2720_\n\n\u2666The Hebrue knight was canonized a saint to wit, S. _Longinus_.\u2666\n\n\n \u00b6 _Charmes against a quotidian ague._\n\nCut an apple in three peeces, and write upon the one; The father is\nuncreated: upon the other; The father is incomprehensible: upon the\nthird; The father is eternall. \u2747 Otherwise: Write upon a massecake cut\nin three peeces; O ague to be worshipped: on the second; O sicknesse to\nbe ascribed to health and joies: on the third; _Pax \u2720 max \u2720 fax \u2720_ and\nlet it be eaten fasting. \u2747 Otherwise: Paint upon three like peeces of\na massecake, _Pater pax \u2720 Adonai \u2720 filius vita \u2720 sabbaoth \u2720 spiritus\nsanctus \u2720 Tetragrammaton \u2720_ and eate it, as is afore said.\n\n\n \u00b6 _For all maner of agues intermittant._\n\nJoine two little stickes togither in the middest, being of one length,\nand hang it about your necke in the forme of a crosse. \u2747 Otherwise:\nFor this disease the _Turkes_ put within their doublet a ball of wood,\nwith an other peece of wood, and strike the same, speaking certeine\nfrivolous words. \u2747 Otherwise: Certeine monks hanged scrolles about the\nnecks of such as were sicke, willing them to saie certeine praiers at\neach fit, and at the third fit to hope well: and made them beleeve that\nthey should thereby receive cure.\n\n\u2666A crossed appension, with other appensions.\u2666\n\n\n _Periapts, characters, &c: for agues, and to cure all diseases,\n and to deliver from all evill._\n\nThe first chapter of S. _Johns_ gospell in small letters consecrated\nat a masse, and hanged about ones necke, is an incomparable amulet or\ntablet, which delivereth from all witchcrafts and divelish practises.\nBut me thinkes, if one should hang a whole testament, or rather a\nbible, he might beguile the divell terriblie. For indeed so would S.\n_Barnard_ have done, whom the divell told, that he could shew him seven\nverses in the psalter, which being dailie repeated, would of themselves\nbring anie man to heaven, and preserve him from hell. But when S.\n_Barnard_ desired the divell to tell him which they were, he refused,\nsaieng, he might then thinke him a foole so to prejudice himselfe. Well\n(quoth S. _Barnard_) I will doo well enough for that, for I will dailie\nsaie over the whole psalter. The divell hearing him saie so, told him\nwhich were the verses, least in reading over the whole psalter dailie,\nhe should merit too much for others. But if the hanging of S. _Johns_\ngospell about the necke be so beneficiall; how if one should eate up\nthe same?\n\n\u2666For bodie and soule.\u2666\n\n\u2666S. Barnard overmatcheth the divell for all his subtiltie.\u2666\n\n\n \u00b6 _More charmes for agues._\n\nTake the partie by the hand, and saie; _Aequ\u00e8 facilis sit tibi h\u00e6c\nfebris, atque Mari\u00e6 virgini Christi partus_. \u2747 Otherwise: Wash with the\npartie, and privilie saie this psalme, _Exaltabo te Deus meus, rex,\n&c._ \u2747 Otherwise: Weare about your necke, a peece of a naile taken\nfrom a crosse, and wrapped in wooll. \u2747 Otherwise: Drinke wine, wherein\na sworde hath beene drowned that hath cut off ones head. \u2747 Otherwise:\nTake three consecrated massecakes, and write upon the first: _Qualis\nest pater talis est vita_: on the second; _Qualis est filius, talis est\nsanctus_: on the third; _Qualis est spiritus tale est remedium_. Then\ngive them to the sicke man, enjoining him to eate none other thing that\ndaie wherein he eateth anie of them, nor yet drinke: and let him saie\nfifteene _Pater nosters_, and as manie _Aves_, in the honour and praise\nof the Trinitie. \u2747 Otherwise: Lead the sicke man on a fridaie before\nsunne rising towards the east, and let him hold up his hands towards\nthe sunne, and saie: This is the daie, wherein the Lord God came to the\ncrosse. But as the crosse shall never more come to him: so let never\nthe hot or cold fit of this ague come anie more unto this man, _In\nnomine patris \u2720 & fi\u2720lii, & spiritus \u2720 sancti \u2720_. Then saie seven and\ntwentie _Pater nosters_, and as manie _Aves_, and use this three daies\ntogither. \u2747 Otherwise:\n\n\u2666Pretious restorities.[*]\u2666\n\n\u2666[*] [? restorati[v]es]\u2666\n\n _F\u00e9cana, cag\u00e9ti, daphnes, geb\u00e1re, ged\u00e1co,\n G\u00e9bali stant, sed non stant phebas, hecas,[*] & hedas._\n\n\u2666This is too mysticall to be englished quoth Nota.\u2666\n\n\u2666[*] [1584, _pheb as, hec as_]\u2666\n\n\u2666_Fernelius._\u2666\n\nEverie one of these words must be written upon a peece of bread, and\nbe given in order one daie after another to the sicke bodie, and so\nmust he be cured. This saith _Nicholas Hemingius_ he chanced to read\nin the schooles in jest; so as one noting the words, practised the\nmedicine in earnest; and was not onelie cured himselfe, but also cured\nmanie others thereby. And therefore he concludeth, that this is a kind\nof a miraculous cure, wrought by the illusion of the divell: whereas\nin truth, it will fall out most commonlie, that a tertian ague will\nnot hold anie man longer than so, though no medicine be given, nor\nanie words spoken. \u2747 Otherwise: This word, _Abra cadabra_ written on\na paper, with a certeine figure joined therewith, and hanged about\nones necke, helpeth the ague. \u2747 Otherwise: Let the urine of the sicke\nbodie made earlie in the morning, be softlie heated nine daies togither\ncontinuallie, untill all be consumed into vapor. \u2747 Otherwise: A crosse\nmade of two litle twigs joined togither, wherewith when the partie is\ntouched, he will be whole; speciallie if he weare it about his necke. \u2747\nOtherwise: Take a like quantitie of water out of three ponds of equall\nbignesse, and tast thereof in a new earthen vessell, and drinke of it\nwhen the fit commeth.\n\nIn the yeare of our lord 1568, the _Spaniards_ and _Italians_ received\nfrom the pope, this incantation following; whereby they were promised\nboth remission of sinnes, and good successe in their warres in the lowe\ncountries. Which whether it be not as prophane and impious, as anie\nwitches charme, I report me to the indifferent reader. _\u2720 Crucem pro\nnobis subiit \u2720 & stans in illa sitiit \u2720 Jesus sacratis manibus, clavis\nferreis, pedibus perfossis, Jesus, Jesus, Jesus:_ D_omine libera nos\nab hoc malo, & ab hac peste_: then three _Pater nosters_, and three\n_ave Maries_. Also the same yeere their ensignes were by the authoritie\naforesaid conjured with certeine ceremonies, & consecrated against\ntheir enimies. And if you read the histories of these warres, you maie\nsee what victorie they gained hereby. Item, they baptised their cheefe\nstandard, and gave it to name S. _Margaret_, who overthrew the divell.\nAnd bicause you shall understand the mysterie hereof, I have the\nrather set it downe elsewhere, being indeed worth the reading.\n\n\u2666Notable follies of the Spaniards & Italians.\u2666\n\n\n \u00b6 _For a bloudie flux, or rather an issue of bloud._\n\nTake a cup of cold water, and let fall thereinto three drops of the\nsame bloud, and betweene each drop saie a _Pater noster_, and an _Ave_,\nthen drinke to the patient, and saie; Who shall helpe you? The patient\nmust answer _S. Marie_. Then saie you; _S. Marie_ stop the issue of\nbloud. \u2748 Otherwise: Write upon the patients forhead with the same\nbloud; _Consummatum est_. \u2748 Otherwise: Saie to the patient; _Sanguis\nmane in te, sicut fecit Christus in se; Sanguis mane in tua vena, sicut\nChristus in sua p\u0153na; Sanguis mane fixus, sicut Christus quando fuit\ncrucifixus: ter_. \u2748 Otherwise, as followeth.\n\n\u2666He must answer by none other, for she perhaps hath the curing thereof\nby patent.\u2666\n\n _In the bloud of Adam death was taken \u2720\n In the bloud of Christ it was all to shaken \u2720\n And by the same bloud I doo thee charge,\n That thou doo runne no longer at large._ \u2748 Otherwise.\n\nChrist was borne at _Bethelem_, and suffered at _Jerusalem_, where his\nbloud was troubled. I command thee by the vertue of God, and through\nthe helpe of all saincts, to staie even as _Jordan_ did, when _John_\nbaptised Christ Jesus; _In nomine patris \u2720 & filii \u2720 & spiritus\n|sancti_ \u2720 \u2748 Otherwise: Put thy nameles finger in the wound, and make\ntherwith three crosses upon the wound, and saie five _Pater nosters_,\nfive _Aves_, and one _Credo_, in the honour of the five wounds. \u2748\nOtherwise: Touch that part and saie, _De latere ejus exivit sanguis &\naqua_. \u2748 Otherwise: _In nomine patris \u2720 & filii \u2720 & spiritus sancti \u2720\n&c. Chimrat, chara, sarite, confirma, consona, Imohalite._ \u2748 Otherwise:\n_Sepa \u2720 sepaga \u2720 sepagoga \u2720 sta sanguis in nomine patris \u2720 podendi \u2720 &\nfilii \u2720 podera \u2720 & spiritus sancti \u2720 pandorica \u2720 pax tecum, Amen_.\n\n\u2666_See J. Wier. cap. 11. conf._\u2666\n\n\n \u00b6 _Cures commensed and finished by witchcraft._\n\nThere was a jollie fellowe that tooke upon him to be a notable surgion,\nin the dutchie of _Mentz_, 1567. to whom there resorted a Gentleman\nthat had beene vexed with sicknesse, named _Elibert_, having a\nkerchiefe on his head, according to the guise of sicke folke. But the\nsurgion made him pull off his kerchiefe, and willed him to drinke with\nhim freelie. The sickeman said he durst not; for he was forbidden\nby physicke so to doo. Tush (said this cunning man) they know not\nyour disease: be ruled by me, and take in your drinke lustilie. For\nhe thought that when he was well tippled, he might the more easilie\nbeguile him in his bargaine, and make his reward the greater, which\nhe was to receive in part aforehand. When they had well droonke, he\ncalled the sicke man aside, and told him the greatnes and danger of\nhis disease, and how that it grew by meanes of witchcraft, and that it\nwould be universallie spread in his house, and among all his cattell,\nif it were not prevented: and impudentlie persuaded the sicke man to\nreceive cure of him. And after bargaine made, he demanded of the sicke\nman, whether he had not anie at home, whom he might assuredlie trust.\nThe sicke man answered, that he had a daughter and a servant. The\ncousener asked how old his daughter was? The patient said, twentie.\nWell (said the cousener) that is fit for our turne. Then he made the\nmother and father to kneele on their knees to their daughter, and to\ndesire hir in all things to obey the physician, and that she would\ndoo in everie thing as he commanded hir; otherwise hir father could\nnot be restored to his health. In which respect hir parents humblie\nbesought hir on their knees so to doo. Then he assigned hir to bring\nhim into his lodging hir fathers haire, and hir mothers, and of all\nthose which he kept in his house, as well of men and women, as also\nof his cattell. When she came therewith unto him, according to the\nmatch made, and hir parents commandement, he lead hir downe into a\nlowe parlor, where having made a long speech, he opened a booke\nthat laie on the boord, and laieth thereon two knives acrosse, with\nmuch circumstance of words. Then conjureth he, and maketh strange\ncharacters, and at length he maketh a circle on the ground, wherein he\ncauseth hir to sticke one of those conjured knives; and after manie\nmore strange words, he maketh hir sticke the other knife beside it.\nThen fell downe the maid in a swoone for feare; so as he was faine to\nfrote hir and put a sop into hir mouth, after the receipt whereof she\nwas sore troubled and amazed. Then he made hir brests to be uncovered,\nso as when they were bare, he dallied with them, diverslie and long\ntogether. Then he made hir lie right upward, all uncovered and bare\nbelowe hir pappes. Wherein the maid being loth to obeie him, resisted,\nand in shame forbad that villanie. Then said the knave; Your fathers\ndestruction is at hand: for except you will be ruled, he and all his\nfamilie shall susteine greater greefe and inconvenience, than is yet\nhappened unto him. And no remedie, except you will seeke his utter\noverthrowe, I must have carnall copulation with you, and therewithall\nfell into hir bosome, and overthrew hir and hir virginitie. So did\nhe the second daie, and attempted the like on the third daie. But he\nfailed then of his purpose, as the wench confessed afterwards. In the\nmeane time he ministred so cruell medicines to the sicke man, that\nthrough the torments therof he feared present death, and was faine to\nkeepe his bed, whereas he walked about before verie well and lustilie.\nThe patient in his torments calleth unto him for remedie, who being\nslacke and negligent in that behalfe, made roome for the daughter to\naccompanie hir father, who asked hir what she thought of the cure, and\nwhat hope she had of his recoverie. Who with teares remained silent, as\nbeing oppressed with greefe; till at the last in abundance of sorrowe\nshe uttered the whole matter to hir father. This dooth _Johannes\nWierus_ report, saieng, that it came unto him by the lamentable\nrelation of the father himselfe. And this is here at this time for none\nother purpose rehearsed, but that men may hereby learne to take heed of\nsuch cousening merchants, and knowe what they be that take upon them\nto be so cunning in witchcraft; least they be bewitched: as maister\n_Elibert_ and his daughter were.\n\n\u2666The surgion here most impudentlie setteth his knaverie abroch.\u2666\n\n\u2666A pretended conjuration.\u2666\n\n\u2666_Ad vada tot vadit urna qu\u00f2d ipsa cadit._\u2666\n\n\n \u00b6 _Another witchcraft or knaverie, practised by the same surgion._\n\nThis surgion ministred to a noble man, that laie sicke of an ague,\noffering unto him three peeces of a roote to be eaten at three morsels;\nsaieng to the first: I would Christ had not beene borne; unto the\nsecond: I would he had not suffered; unto the third: I would he had not\nrisen againe. And then putting them about the sicke mans necke, said;\nBe of good cheere. And if he lost them, whosoever tooke them up, should\ntherewithall take awaie his ague. \u2747 Otherwise: Jesus Christ, which was\nborne, deliver thee from this infirmitie \u2720 Jesus Christ which died \u2720\ndeliver thee from this infirmitie \u2720 Jesus Christ which rose againe \u2720\ndeliver thee from this infirmitie. Then dailie must be said five _Pater\nnosters_, and five _Aves_.\n\n\u2666Three morsels, the first charmed with christs birth, the second with\nhis passion, the third with his resurrection.\u2666\n\n\n \u00b6 _Another experiment for one bewitched._\n\nAnother such cousening physician persuaded one which had a timpanie,\nthat it was one old viper, and twoo yoong mainteined in his bellie by\nwitchcraft. But being watched, so as he could not conveie vipers into\nhis ordure or excrements, after his purgations: at length he told the\npartie, that he should suffer the paines of childbirth, if it were not\nprevented; and therefore he must put his hand into his breech, and\nrake out those wormes there. But the mother of the sicke partie having\nwarning hereof, said she could doo that hir selfe. So the cousener was\nprevented, and the partie died onelie of a timpanie, and the knave ran\nawaie out of the countrie.\n\n\u2666A cousening physician, and a foolish patient.\u2666\n\n\n \u00b6 _Otherwise._\n\n_Monsieur Bodin_ telleth of a witch, who undertaking to cure a woman\nbewitched, caused a masse to be soong at midnight in our ladies\nchappell. And when she had overlien the sicke partie, and breathed\ncerteine words upon hir, she was healed. Wherein _Bodin_ saith,\nshe followed the example of _Elias_ the prophet, who raised the\n_Sunamitie_. And this storie must needs be true: for goodman _Hardivin\nBlesensis_ his host at the signe of the lion told him the storie.\n\n\u2666_John. Bodin._\u2666\n\n\u2666_Kakozelia._\u2666\n\n\n \u00b6 _A knacke to knowe whether you be bewitched, or no, &c._\n\nIt is also expedient to learne how to know whether a sicke man be\nbewitched or no: this is the practise thereof. You must hold molten\nlead over the sicke bodie, and powre it into a porrenger full of water;\nand then, if there appeare upon the lead, anie image, you may then\nknowe the partie is bewitched.\n\n\u2666_Mal. malef. pa. 1. qu\u00e6. 17._\u2666\n\n\u2666_Barth. Spin. in novo Mal. malef._\u2666\n\n\n\n\n The xix. Chapter.\n\n _That one witchcraft maie lawfullie meete with another._\n\n\n_Scotus_, _Hostiensis_, _Gofridus_, and all the old canonists agree,\nthat it is lawfull to take awaie witchcraft by witchcraft, _Et vana\nvanis contundere_. And _Scotus_ saith, It were follie to forbeare to\nencounter witchcraft by witchcraft; for (saith he) there can be none\ninconvenience therein; bicause the overthrower of witchcraft assenteth\nnot to the works of the divell. And therefore he saith further, that\nit is meritorious so to extinguish and overthrow the divels workes. As\nthough he should saie; It maketh no matter, though S. _Paule_ saie;\n_Non facies malum, ut ind\u00e8 veniat bonum_, Thou shalt not doo evill,\nthat good maie come thereof. _Humbertus_ saith, that witchcraft maie\nbe taken awaie by that meanes whereby it was brought. But _Gofredus_\ninveieth sore against the oppugners thereof. Pope _Nicholas_ the fift\ngave indulgence and leave to bishop _Miraties_ (who was so bewitched\nin his privities, that he could not use the gift of venerie) to seeke\nremedie at witches hands. And this was the clause of his dispensation,\n_Ut ex duobus malis fugiatur majus_, that of two evils, the greater\nshould be avoided. And so a witch, by taking his doublet, cured him,\nand killed the other witch: as the storie saith, which is to be seene\nin _M. Mal._ and diverse other writers.\n\n\u2666_Scotus in 4. distinct. 34. de imperio._\u2666\n\n\u2666_Dist. 4._\u2666\n\n\u2666_Gofred. in summa sua._\u2666\n\n\n\n\n The xx. Chapter.\n\n _Who are privileged from witches, what bodies are aptest to be\n bewitched, or to be witches, why women are rather witches\n than men, and what they are._\n\n\nNow if you will know who and what persons are privileged from witches,\nyou must understand, that they be even such as cannot be bewitched. In\nthe number of whome first be the inquisitors, and such as exercise\npublike justice upon them. Howbeit,[*] a justice in _Essex_, whome\nfor diverse respects I have left unnamed, not long since thought he\nwas bewitched, in the verie instant whiles he examined the witch; so\nas his leg was broken therby, &c: which either was false, or else this\nrule untrue, or both rather injurious unto Gods providence. Secondlie,\nsuch as observe dulie the rites and ceremonies of holie church, and\nworship them with reverence, through the sprinkling of holie water, and\nreceiving consecrated salt, by the lawfull use of candles hallowed on\nCandelmas daie, and greene leaves consecrated on Palme sundaie (which\nthings they saie the church useth for the qualifieng of the divels\npower) are preserved from witchcraft. Thirdlie, some are preserved by\ntheir good angels, which attend and wait upon them.\n\n\u2666_Mal. malef. par. 2. qu\u00e6. 1. cap. 1._\u2666\n\n\u2666[*] Whereof looke more in a little booke set foorth in print.\u2666\n\nBut I maie not omit here the reasons, which they bring, to prove\nwhat bodies are the more apt and effectuall to execute the art of\nfascination. And that is, first they saie the force of celestiall\nbodies, which indifferentlie communicate their vertues unto men,\nbeasts, trees, stones, &c. But this gift and naturall influence of\nfascination maie be increased in man, according to his affections and\nperturbations; as thorough anger, feare, love, hate, &c. For by hate\n(saith _Vairus_) entereth a fierie inflammation into the eie of man,\nwhich being violentlie sent out by beams and streames, &c: infect and\nbewitch those bodies against whome they are opposed. And therefore he\nsaith (in the favour of women) that that is the cause why women are\noftener found to be witches than men. For (saith he) they have such\nan unbrideled force of furie and concupiscence naturallie, that by\nno meanes it is possible for them to temper or moderate the same. So\nas upon everie trifling occasion, they (like brute beasts) fix their\nfurious eies upon the partie whom they bewitch. Hereby it commeth to\npasse, that whereas women having a mervellous fickle nature, what\ngreefe so ever happeneth unto them, immediatlie all peaceablenes of\nmind departeth; and they are so troubled with evill humors, that out go\ntheir venomous exhalations, ingendred thorough their ilfavoured diet,\nand increased by meanes of their pernicious excrements, which they\nexpell. Women are also (saith he) monethlie filled full of superfluous\nhumors, and with them the melancholike bloud boileth; whereof spring\nvapors, and are carried up, and conveied through the nosethrels and\nmouth, &c: to the bewitching of whatsoever it meeteth. For they belch\nup a certeine breath, wherewith they bewitch whomsoever they list.\nAnd of all other women, leane, hollow eied, old, beetlebrowed women\n(saith he) are the most infectious. Marie he saith, that hot, subtill,\nand thin bodies are most subject to be bewitched, if they be moist,\nand all they generallie, whose veines, pipes, and passages of their\nbodies are open. And finallie he saith, that all beautifull things\nwhatsoever, are soone subject to be bewitched; as namelie goodlie\nyoongmen, faire women, such as are naturallie borne to be rich, goodlie\nbeasts, faire horsses, ranke corne, beutifull trees, &c. Yea a freend\nof his told him, that he saw one with his eie breake a pretious stone\nin peeces. And all this he telleth as soberlie, as though it were true.\nAnd if it were true, honest women maie be witches, in despight of all\ninquisitors: neither can anie avoid being a witch, except shee locke\nhir selfe up in a chamber.\n\n\u2666_L. Vair. lib. de fascin. 1. c. 12._\u2666\n\n\u2666Much like the eiebiting witches, of whom we have elswhere spoken.\u2666\n\n\u2666Who are most likelie to bewitch, and to be bewitched.\u2666\n\n\n\n\n The xxi. Chapter.\n\n _What miracles witchmongers report to have beene done by\n witches words, &c: contradictions of witchmongers among\n themselves, how beasts are cured herby, of bewitched butter,\n a charme against witches, and a counter charme, the effect of\n charmes and words proved by L. Vairus to be woonderfull._\n\n\nIf I should go about to recite all charmes, I should take an infinite\nworke in hand. For the witching writers hold opinion, that anie thing\nalmost maie be therby brought to passe; & that whether the words of\nthe charme be understandable or not, it skilleth not: so the charmer\nhave a steddie intention to bring his desire about. And then what is\nit that cannot be done by words? For _L. Vairus_ saith, that old women\nhave infeebled and killed children with words, and have made women\nwith child miscarrie; they have made men pine awaie to death, they\nhave killed horsses, deprived sheepe of their milke, [*]transformed\nmen into beasts, flowne in the aire, tamed and staied wild beasts,\ndriven all noisome cattell and vermine from corne, vines and hearbs,\nstaied serpents, &c: and all with words. In so much as he saith, that\nwith certeine words spoken in a bulles eare by a witch, the bull hath\nfallen downe to the ground as dead. Yea some by vertue of words have\ngone upon a sharpe sword, and walked upon hot glowing coles, without\nhurt; with words (saith he) verie heavie weights and burthens have\nbeene lifted up; and with words wild horsses and wild bulles have\nbeene tamed, and also mad dogs; with words they have killed wormes,\nand other vermine, and staied all maner of bleedings and fluxes: with\nwords all the diseases in mans bodie are healed, and wounds cured;\narowes are with wonderfull strangenesse and cunning plucked out of\nmens bones. Yea (saith he) there be manie that can heale all bitings\nof dogs, or stingings of serpents, or anie other poison: and all with\nnothing but words spoken. And that which is most strange, he saith,\nthat they can remedie anie stranger, and him that is absent, with that\nverie sword wherewith they are wounded. Yea and that which is beyond\nall admiration, if they stroke the sword upwards with their fingers,\nthe partie shall feele no paine: whereas if they drawe their finger\ndownewards thereupon, the partie wounded shall feele intollerable\npaine. With a number of other cures, done altogither by the vertue and\nforce of words uttered and spoken.\n\n\u2666_L. Vair. lib. de fascin. 1. ca. 5._\u2666\n\n\u2666[*] According to _Ovids_ saieng of _Proteus_ & _Medea_, which he\nindeed alledgeth therefore, _Nunc aqua, nunc ales, mod\u00f2 bos, mod\u00f2\ncervus abibat_.\u2666\n\nWhere, by the waie, I maie not omit this speciall note, given by _M.\nMal._ to wit, that holie water maie not be sprinkled upon bewitched\nbeasts, but must be powred into their mouthes. And yet he, and also\n_Nider_, saie, that It is lawfull to blesse and sanctifie beasts,\nas well as men; both by charmes written, and also by holie words\nspoken. For (saith _Nider_) if your cow be bewitched, three crosses,\nthree _Pater nosters_, and three _Aves_ will certeinlie cure hir: and\nlikewise all other ceremonies ecclesiasticall. And this is a sure\n_Maxime_,[*] that they which are delivered from witchcraft by shrift,\nare ever after in the night much molested (I beleeve by their ghostlie\nfathers.) Also they loose their monie out of their pursses and caskets:\nas _M. Mal._ saith he knoweth by experience. Also one generall rule is\ngiven by _M. Mal._ to all butter wives, and dairie maides, that they\nneither give nor lend anie butter, milke, or cheese, to anie witches,\nwhich alwaies use to beg therof, when they meane to worke mischeefe\nto their kine or whitmeats. Whereas indeed there are in milke three\nsubstances commixted; to wit, butter, cheese, and whaie: if the same\nbe kept too long, or in an evill place, or be sluttishlie used, so as\nit be stale and sower, which happeneth sometimes in winter, but\noftener in summer, when it is set over the fier, the cheese and butter\nrunneth togither, and congealeth, so as it will rope like birdlime,\nthat you maie wind it about a sticke, and in short space it will be so\ndrie, as you maie beate it to powder. Which alteration being strange,\nis woondered at, and imputed to witches. And herehence sometimes\nproceedeth the cause, why butter commeth not, which when the countrie\npeople see that it commeth not, then get they out of the suspected\nwitches house, a little butter, whereof must be made three balles, in\nthe name of the holie trinitie; and so if they be put into the cherne,\nthe butter will presentlie come, and the witchcraft will cease; _Sic\nars deluditur arte_. But if you put a little sugar or sope into the\ncherne, among the creame, the butter will never come: which is plaine\nwitchcraft, if it be closelie, cleanlie, and privilie handled. There be\ntwentie severall waies to make your butter come, which for brevitie I\nomit; as to bind your cherne with a rope, to thrust thereinto a red hot\nspit, &c: but your best remedie and surest waie is, to looke well to\nyour dairie maid or wife, that she neither eat up the creame, nor sell\nawaie your butter.\n\n\u2666_Mal. Malef. par. 2. qu\u00e6. 2. cap. 7._\u2666\n\n\u2666_Nider in pr\u00e6ceptorio, pr\u00e6cept. 1. ca. 11._\u2666\n\n\u2666_Nider in fornicario._\u2666\n\n\u2666_Mal. Malef. part. 2. cap. 8._\u2666\n\n\u2666[*] [_Ital._]\u2666\n\n\u2666A good devise to starve up poore women.\u2666\n\n\u2666_Mal. Malef. part. 2. qu\u00e6. 2, cap. 7._\u2666\n\n\n \u00b6 _A charme to find hir that bewitched your kine._\n\nPut a paire of breeches upon the cowes head, and beate hir out of the\npasture with a good cudgell upon a fridaie, and she will runne right to\nthe witches doore, and strike thereat with hir hornes.\n\n\u2666A ridiculous charme.\u2666\n\n\n \u00b6 _Another, for all that have bewitched anie kind of cattell._\n\nWhen anie of your cattell are killed with witchcraft, hast you to the\nplace where the carcase lieth, and traile the bowels of the beast\nunto your house, and drawe them not in at the doore, but under the\nthreshhold of the house into the kitchen; and there make a fier, and\nset over the same a grediron, and thereupon laie the inwards or bowels;\nand as they wax hot, so shall the witches entrailes be molested with\nextreame heate and paine. But then must you make fast your doores,\nleast the witch come and fetch awaie a cole of your fier: for then\nceaseth hir torments. And we have knowne saith _M. Mal._ when the witch\ncould not come in, that the whole house hath beene so darkened, and the\naire round about the same so troubled, with such horrible noise and\nearthquakes; that except the doore had beene opened, we had thought the\nhouse would have fallen on our heads. _Thomas Aquinas_, a principall\ntreator herein, alloweth conjurations against the changelings, and in\ndiverse other cases: whereof I will saie more in the word _Iidoni_.\n\n\n \u00b6 _A speciall charme to preserve all cattell from witchcraft._\n\nAt Easter you must take certeine drops, that lie uppermost of the holie\npaschall candle, and make a little waxe candle thereof: and upon some\nsundaie morning rath, light it, and hold it, so as it maie drop upon\nand betweene the hornes and eares of the beast, saieng: _In nomine\npatris, & filii, et duplex s s_: and burne the beast a little betweene\nthe hornes on[*] the eares with the same wax: and that which is left\nthereof, sticke it in crossewise about the stable or stall, or upon\nthe threshold, or over the doore, where the cattell use to go in and\nout, and for all that yeare your cattell shall never be bewitched. \u2748\nOtherwise: _Jacobus de Chusa Carthusianus_ sheweth, how bread, water,\nand salt is conjured, and saith, that if either man or beast receive\nholie bread and holie water nine daies together, with three _Pater\nnosters_, and three _Aves_, in the honour of the trinitie, and of S.\n_Hubert_, it preserveth that man or beast from all diseases, and\ndefendeth them against all assaults of witchcraft, of satan, or of a\nmad dog, &c.\n\n\u2666In anie case observe the festivall time, or else you marre all.\u2666\n\n\u2666[*] [or]\u2666\n\n\u2666_L. Vair. lib. de fascin. 1. cap. 1._\u2666\n\nLo this is their stuffe, mainteined to be at the least effectuall, if\nnot wholsome, by all papists and witchmongers, and speciallie of the\nlast and proudest writers. But to proove these things to be effectuall,\nGod knoweth their reasons are base and absurd. For they write so, as\nthey take the matter in question as granted, and by that meanes go\nawaie therewith. For _L. Vairus_ saith in the beginning of his booke,\nthat there is no doubt of this supernaturall matter, bicause a number\nof writers agree herein, and a number of stories confirme it, and manie\npoets handle the same argument, and in the twelve tables there is a\nlawe against it, and bicause the consent of the common people is fullie\nwith it, and bicause immoderate praise is to be approoved a kind of\nwitchcraft, and bicause old women have such charmes and superstitious\nmeanes as preserve themselves from it, and bicause they are mocked that\ntake awaie the credit of such miracles, and bicause _Salomon_ saith;\n_Fascinatio malignitatis obscurat bona_, and bicause the apostle saith;\n_O insensati Galat\u00e6, quis vos fascinavit?_ And bicause it is written,\n_Qui timent te, videbunt me_. And finallie he saith, least you should\nseeme to distrust and detract anie thing from the credit of so manie\ngrave men, from histories, and common opinion of all men: he meaneth in\nno wise to proove that there is miraculous working by witchcraft and\nfascination; and proceedeth so, according to his promise.\n\n\u2666Sapi. 4.\u2666\n\n\u2666Gali. 3.\u2666\n\n\u2666Psal. 119.\u2666\n\n\n\n\n The xxii. Chapter.\n\n _Lawfull charmes, or rather medicinable cures for diseased\n cattell. The charme of charmes, and the power thereof._\n\n\nBut if you desire to learne true and lawfull charmes, to cure diseased\ncattell, even such as seeme to have extraordinarie sicknesse, or to be\nbewitched, or (as they saie) strangelie taken: looke in _B. Googe_ his\nthird booke, treating of cattell, and happilie you shall find some good\nmedicine or cure for them: or if you list to see more ancient stuffe,\nread _Vegetius_ his foure bookes thereupon: or, if you be unlearned,\nseeke some cunning bullocke leech. If all this will not serve, then\nset _Jobs_ patience before your eies. And never thinke that a poore\nold woman can alter supernaturallie the notable course, which God hath\nappointed among his creatures. If it had beene Gods pleasure to have\npermitted such a course, he would no doubt have both given notice in\nhis word, that he had given such power unto them, and also would have\ntaught remedies to have prevented them.\n\n\u2666Direct and lawfull meanes of curing cattell, &c.\u2666\n\nFurthermore, if you will knowe assured meanes, and infallible charmes,\nyeelding indeed undoubted remedies, and preventing all maner of\nwitchcrafts, and also the assaults of wicked spirits; then despise\nfirst all cousening knaverie of priests, witches, and couseners: and\nwith true faith read the sixt chapter of S. _Paule_ to the _Ephesians_,\nand followe his counsell, which is ministred unto you in the words\nfollowing, deserving worthilie to be called by the name insuing:\n\n\n _The charme of charmes._\n\n_Finallie my brethren, be strong in the Lord, and in the power of his\nmight. Put on the whole armour of God, that you may stand against\nthe assaults of the divell. For we wrestle not against flesh and\nbloud, but against principalities and powers, & against worldlie\ngovernors the princes of the darkenes of this world, against spirituall\nwickednes, which are in the high places. For this cause take unto you\nthe armour of God, that you may be able to resist in the evill daie;\nand having finished all things, stand fast. Stand therefore, and your\nloines girded about with veritie, and having on the brestplate of\nrighteousnes, &c_: as followeth in that chapter, verses 15. 16. 17. 18.\n1 _Thes._ 5. 1 _Pet._ 5, _verse._ 8. _Ephes._ 1. and elsewhere in the\nholie scripture.\n\n\u2666A charme of charmes taken out of the sixt chapter of S. Paule to the\nEphesians.\u2666\n\n\n \u00b6 _Otherwise._\n\nIf you be unlearned, and want the comfort of freends, repaire to some\nlearned, godlie, and discreet preacher. If otherwise need require, go\nto a learned physician, who by learning and experience knoweth and\ncan discerne the difference, signes, and causes of such diseases, as\nfaithlesse men and unskilfull physicians impute to witchcraft.\n\n\n\n\n The xxiii. Chapter.\n\n _A confutation of the force and vertue falselie ascribed to\n charmes and amulets, by the authorities of ancient writers,\n both divines and physicians._\n\n\nMy meaning is not, that these words, in the bare letter, can doo anie\nthing towards your ease or comfort in this behalfe; or that it were\nwholesome for your bodie or soule to weare them about your necke: for\nthen would I wish you to weare the whole Bible, which must needs be\nmore effectuall than anie one parcell thereof. But I find not that the\napostles, or anie of them in the primitive church, either carried S.\n_Johns_ gospell, or anie _Agnus Dei_[*] about them, to the end they\nmight be preserved from bugges: neither that they looked into the foure\ncorners of the house, or else in the roofe, or under the threshhold,\nto find matter of witchcraft, and so to burne it, to be freed from\nthe same; according to the popish rules. Neither did they by such and\nsuch verses or praiers made unto saints, at such or such houres, seeke\nto obteine grace: neither spake they of anie old women that used such\ntrades. Neither did Christ at anie time use or command holie water,\nor crosses, &c: to be used as terrors against the divell, who was\nnot affraid to assault himselfe, when he was on earth. And therefore\na verie vaine thing it is to thinke that he feareth these trifles,\nor anie externall matter. Let us then cast awaie these prophane and\nold wives fables. For (as _Origen_ saith) _Incantationes sunt d\u00e6mon\u016b\nirrisiones idololatri\u00e6 f\u00e6x, animarum infatuatio, &c._\n\n\u2666[*] [_Ital._]\u2666\n\n\u2666_Mal. Malef. part. 2. qu. 2. cap. 6._\u2666\n\n\u26661. Tim. 4, 7.\u2666\n\n\u2666_Origin. lib. 3. in Job._\u2666\n\n_Chrysostome_ saith; There be some that carrie about their necks a\npeece of a gospell. But[*] is it not dailie read (saith he) and\nheard of all men? But if they be never the better for it, being put\ninto their eares, how shall they be saved, by carrieng it about their\nnecks? And further he saith; Where is the vertue of the gospell? In\nthe figure of the letter, or in the understanding of the sense? If\nin the figure, thou dooest well to weare it about thy necke; but if\nin the understanding, then thou shouldest laie it up in thine heart.\n_Augustine_ saith; Let the faithfull ministers admonish and tell their\npeople, that these magicall arts and incantations doo bring no remedie\nto the infirmities either of men or cattell, &c.\n\n\u2666_J. Chrysost. in Matth._\u2666\n\n\u2666[*] Marke that here was no latine service.\u2666\n\n\u2666_Idem. Ibid._\u2666\n\n\u2666_August. 26. qu\u00e6. ultim._\u2666\n\nThe heathen philosophers shall at the last daie confound the\ninfidelitie and barbarous foolishnes of our christian or rather\nanti-christian and prophane witchmongers. For as _Aristotle_ saith,\nthat _Incantamenta sunt muliercularum figmenta_: so dooth _Socrates_\n(who was said to be cunning herein) affirme, that _Incantationes sunt\nverba animas decipientia humanas_. Others saie; _Inscit\u00e6 pallium\nsunt carmina, maleficium, & incantatio_. _Galen_ also saith, that\nsuch as impute the falling evill, and such like diseases to divine\nmatter, and not rather to naturall causes, are witches, conjurers, &c.\n_Hippocrates_ calleth them arrogant; and in another place affirming\nthat in his time there were manie deceivers and couseners, that would\nundertake to cure the falling evill, &c: by the power and helpe of\ndivels, by burieng some lots or inchantments in the ground, or casting\nthem into the sea, concludeth thus in their credit, that they are all\nknaves and couseners: for God is our onlie defender and deliverer. O\nnotable sentence of a heathen philosopher!\n\n\u2666_Galen. in lib. de comitiali morbo._\u2666\n\n\u2666_Hippocrat. lib. de morbo sacro._\u2666\n\n\n\n\n \u00b6 _The xiii. booke._\n\n\n\n\n The first Chapter.\n\n _The signification of the Hebrue word Hartumim, where it is\n found written in the scriptures, and how it is diverslie\n translated: whereby the objection of Pharaos magicians is\n afterward answered in this booke; also of naturall magicke\n not evill in it selfe._\n\n\n_Hartumim_ is no naturall Hebrue word, but is borrowed of some other\nnation: howbeit, it is used of the Hebrues in these places; to wit,\n_Gen._ 4. 1. 8. 24. _Exod._ 7. 13. 24. & 8. 7. 18. & 9. 11. _Dan._\n1, 20. & 2. 2. _Hierome_ sometimes translateth it _Conjectores_,\nsometimes _Malefici_, sometimes _Arioli_: which we for the most part\ntranslate by this word witches. But the right signification heereof may\nbe conceived, in that the inchanters of _Pharao_, being magicians of\n_Aegypt_, were called _Hartumim_. And yet in _Exodus_ they are named in\nsome Latine translations _Venefici_. _Rabbi Levi_ saith, it betokeneth\nsuch as doo strange and woonderfull things, naturallie, artificiallie,\nand deceitfullie. _Rabbi Isaac Natar_ affirmeth, that such were so\ntermed, as amongst the Gentiles professed singular wisedome. _Aben\nEzra_ expoundeth it, to signifie such as knowe the secrets of nature,\nand the qualitie of stones and hearbs, &c: which is atteined unto by\nart, and speciallie by naturall magicke. But we, either for want of\nspeach, or knowlege, call them all by the name and terme of witches.\n\n\u2666_Hieronymus. in Gen. 41. 8, & 24. In Exod. 7, 13. In Dan. 1, 20_\u2666\n\nCerteinlie, God indueth bodies with woonderfull graces, the perfect\nknowledge whereof man hath not reached unto: and on the one side,\nthere is amongst them such mutuall love, societie, and consent; and\non the other side, such naturall discord, and secret enimitie, that\ntherein manie things are wrought to the astonishment of mans capacitie.\nBut when deceit and diabolicall words are coupled therewith, then\nextendeth it to witchcraft and conjuration; as whereunto those naturall\neffects are falselie imputed. So as heere I shall have some occasion\nto say somewhat of naturall magicke; bicause under it lieth hidden\nthe venome of this word _Hartumim_. This art is said by some to be\nthe profoundnesse, and the verie absolute perfection of naturall\nphilosophie, and shewing foorth the active part thereof, & through the\naid of naturall vertues, by the convenient applieng of them, works\nare published, exceeding all capacitie and admiration; and yet not\nso much by art, as by nature. This art of it selfe is not evill; for\nit consisteth in searching foorth the nature, causes, and effects of\nthings. As farre as I can conceive, it hath beene more corrupted and\nprophaned by us Christians, than either by Jewes or Gentiles.\n\n\u2666The authors intention touching the matter hereafter to be discoursed\nupon.\u2666\n\n\n\n\n The second Chapter.\n\n _How the philosophers in times past travelled for the knowledge\n of naturall magicke, of Salomons knowledge therein, who is to\n be called a naturall magician, a distinction thereof, and why\n it is condemned for witchcraft._\n\n\nManie philosophers; as namely _Plato_, _Pythagoras_, _Empedocles_,\n_Democritus_, &c: travelled over all the world, to find out & learne\nthe knowlege of this art; & at their returne they preached and taught,\nprofessed and published it. Yea, it should appeere by the magicians\nthat came to adore Christ, that the knowledge and reputation thereof\nwas greater, than we conceive or make account of. But of all other,\n_Salomon_ was the greatest traveller in this art, as may appeere\nthroughout the booke of _Ecclesiastes_: and speciallie in the booke of\n_Wisedome_, where hee saith[*] God hath given me the true science\nof things, so as I knowe how the world was made, and the power of the\nelements, the beginning and the end, and the middest of times, how the\ntimes alter, and the change of seasons, the course of the yeare, and\nthe situation of the starres, the nature of living things, and the\nfuriousnesse of beasts, the power of the wind, and the imaginations\nof men, the diversities of plants, and the vertues of roots, and all\nthings both secret and knowne, &c. Finallie, he was so cunning in\nthis art, that he is said to have bene a conjurer or witch, and is\nso reputed in the Romish church at this daie. Whereby you may see,\nhow fooles and papists are inclined to credit false accusations in\nmatters of witchcraft and conjuration. The lesse knowledge we have in\nthis art, the more we have it in contempt: in which respect _Plato_\nsaith trulie to _Dionysius_; They make philosophie a mockerie, that\ndeliver it to prophane and rude people. Certeinlie, the witchcraft,\nconjuration, and inchantment that is imputed to _Salomon_, is gathered\nout of these his words following: I applied my mind to knowledge,\nand to search and seeke out science, wisedome and understanding, to\nknowe the foolishnesse of the ungodlie, and the error of doting\nfooles. In this art of naturall magike (without great heed be taken) a\nstudent shall soone be abused. For manie (writing by report, without\nexperience) mistake their authors, and set downe one thing for another.\nThen the conclusions being found false, the experiment groweth into\ncontempt, and in the end seemeth ridiculous, though never so true.\n_Plinie_ and _Albert_ being curious writers heerein, are often\ndeceived; insomuch as _Plinie_ is called a noble lier, and _Albert_ a\nrusticall lier; the one lieng by heeresaie, the other by authoritie.\n\n\u2666[*] Sap. 7, 17\n 18.\n 19.\n 20.\n 21.\u2666\n\n\u2666_See Iidioni._ [_Iidoni._]\u2666\n\n\u2666Eccle. 1. & 1.\u2666\n\nA magician is indeed that which the Latines call a wise man, as\n_Numa Pompilius_ was among the Romans; The Greeks, a philosopher, as\n_Socrates_ was among them; the _Aegyptians_ a preest, as _Hermes_ was;\nthe Cabalists called them prophets. But although these distinguished\nthis art, accounting the one part thereof infamous, as being too much\ngiven unto wicked, vaine, and impious curiositie, as unto moovings,\nnumbers, figures, sounds, voices, tunes, lights, affections of the\nmind, and words; and the other part commendable, as teaching manie\ngood and necessarie things, as times and seasons to sowe, plant, till,\ncut, &c: and diverse other things, which I will make manifest unto\nyou heereafter: yet we generallie condemne the whole art, without\ndistinction, as a part of witchcraft; having learned to hate it, before\nwe knowe it; affirming all to be witchcraft, which our grosse heads are\nnot able to conceive, and yet can thinke that an old doting woman seeth\nthrough it, &c. Wherein we consider not how God bestoweth his gifts,\nand hath established an order in his works, graffing in them sundrie\nvertues to the comfort of his severall creatures; and speciallie to\nthe use and behoofe of man: neither doo we therein weigh that art is\nservant unto nature, and waiteth upon hir as hir handmaiden.\n\n\u2666A magician described and the art distinguished.\u2666\n\n\n\n\n The third Chapter.\n\n _What secrets do lie hidden, and what is taught in naturall\n magicke, how Gods glorie is magnified therein, and that it is\n nothing but the worke of nature._\n\n\nIn this art of naturall magicke, God almightie hath hidden manie secret\nmysteries; as wherein a man may learne the properties, qualities,\nand knowledge of all nature. For it teacheth to accomplish maters in\nsuch sort and oportunitie, as the common people thinketh the same to\nbe miraculous; and to be compassed none other waie, but onelie by\nwitchcraft. And yet in truth, naturall magicke is nothing else, but the\nworke of nature. For in tillage, as nature produceth corne and hearbs;\nso art, being natures minister, prepareth it. Wherein times and seasons\nare greatlie to be respected: for _Annus non arvus producit aristas_.\n\n\u2666_Read Plinie in natural. hist. Cardan de rerum variet. Albertus de\nocculta rerum proprietate._\u2666\n\n\u2666_Barthol. Neap. in natural. magia, & many others._\u2666\n\nBut as manie necessarie and sober things are heerein taught: so dooth\nit partlie (I saie) consist in such experiments and conclusions as are\nbut toies, but neverthelesse lie hid in nature, and being unknowne, doo\nseeme miraculous, speciallie when they are intermedled and corrupted\nwith cunning illusion, or legierdemaine, from whence is derived the\nestimation of witchcraft. But being learned and knowne, they are\ncontemned, and appeere ridiculous: for that onelie is woonderfull to\nthe beholder, whereof he can conceive no cause nor reason, according\nto the saieng of _Ephesius_, _Miraculum solvitur unde videtur esse\nmiraculum_. And therefore a man shall take great paines heerein, and\nbestow great cost to learne that which is of no value, and a meere\njugling knacke. Whereupon it is said, that a man may not learne\nphilosophie to be rich; but must get riches to learne philosophie:\nfor to sluggards, niggards, & dizzards, the secrets of nature are\nnever opened. And doubtlesse a man may gather out of this art, that\nwhich being published, shall set foorth the glorie of God, and be\nmany waies beneficiall to the commonwealth: the first is doone by the\nmanifestation of his works; the second, by skilfullie applieng them to\nour use and service.\n\n\u2666Naturall magicke hath a double end, which proveth y^e excellencie of\nthe same.\u2666\n\n\n\n\n The fourth Chapter.\n\n _What strange things are brought to passe by naturall magicke._\n\n\nThe dailie use and practise of medicine taketh awaie all admiration\nof the woonderfull effects of the same. Manie other things of lesse\nweight, being more secret and rare, seeme more miraculous. As for\nexample (if it be true that _J. Bap. Neap._ and many other writers\ndoo constantlie affirme.) Tie a wild bull to a figtree, and he will\nbe presentlie tame; or hang an old cocke thereupon, and he will\nimmediatlie be tender; as also the feathers of an eagle consume all\nother feathers, if they be intermedled together. Wherein it may not be\ndenied, but nature sheweth hir selfe a proper workwoman. But it seemeth\nunpossible, that a little fish being but halfe a foot long, called\n_Remora_ or _Remiligo_, or of some _Echeneis_, staieth a mightie ship\nwith all hir loade and tackling, and being also under saile. And yet\nit is affirmed by so manie and so grave authors, that I dare not denie\nit; speciallie, bicause I see as strange effects of nature otherwise:\nas the propertie of the loadstone, which is so beneficiall to the\nmariner; and of Rheubarb, which onelie medleth with choler, and purgeth\nneither flegme nor melancholie, & is as beneficiall to the physician,\nas the other to the mariner.\n\n\u2666_Pompanatius. lib. de incant. cap. 3._\n _J. Wierus de lamiis._\n _Jasp. Peucer_\n _H. Cardan. &c._\u2666\n\n\n\n\n The fift Chapter.\n\n _The incredible operation of waters, both standing and running; of\n wels, lakes, rivers, and of their woonderfull effects._\n\n\nThe operation of waters, and their sundrie vertues are also incredible,\nI meane not of waters compounded and distilled: for it were endlesse\nto treate of their forces, speciallie concerning medicines. But we\nhave heere even in _England_ naturall springs, wels, and waters,\nboth standing and running, of excellent vertues, even such as except\nwe had seene, and had experiment of, we would not beleeve to be _In\nrerum natura_. And to let the physicall nature of them passe (for the\nwhich we cannot be so thankefull to God, as they are wholsome for our\nbodies) is it not miraculous, that wood is by the qualitie of divers\nwaters heere in _England_ transubstantiated into a stone? The which\nvertue is also found to be in a lake besides the citie _Masaca_ in\n_Cappadocia_, there is a river called _Scarmandrus_, that maketh yellow\nsheepe. Yea, there be manie waters, as in _Pontus_ & _Thessalia_, and\nin the land of _Assyrides_, in a river of _Thracia_ (as _Aristotle_\nsaith) that if a white sheepe being with lambe drinke thereof, the\nlambe will be blacke. _Strabo_ writeth of the river called _Crantes_,\nin the borders of _Italie_, running towards _Tarentum_, where mens\nhaire is made white and yellow being washed therein. _Plinie_ dooth\nwrite that of what colour the veines are under the rammes toong, of\nthe same colour or colours will the lambs be. There is a lake in a\nfield called _Cornetus_, in the bottome whereof manifestlie appeareth\nto the eie, the carcases of snakes, ewts, and other serpents: whereas\nif you put in your hand, to pull them out, you shall find nothing\nthere. There droppeth water out of a rocke in _Arcadia_, the which\nneither a silverne nor a brasen boll can conteine, but it leapeth out,\nand sprinkleth awaie; and yet will it remaine without motion in the\nhoofe of a mule. Such conclusions (I warrant you) were not unknowne to\n_Jannes_ and _Jambres_.\n\n\u2666Of late experience neere Coventrie, &c.\u2666\n\n\u2666_Aristot. in lib. de hist. animalium._\u2666\n\n\u2666_Plin. de lanicii colore._\u2666\n\n\n\n\n The sixt Chapter.\n\n _The vertues and qualities of sundrie pretious stones, of cousening\n Lapidaries, &c._\n\n\nThe excellent vertues and qualities of stones, found, conceived and\ntried by this art, is woonderfull. Howbeit many things most false and\nfabulous are added unto their true effects, wherewith I thought good in\npart to trie the readers patience and cunning withall. An Aggat (they\nsaie) hath vertue against the biting of scorpions or serpents. It is\nwritten (but I will not stand to it) that it maketh a man eloquent, and\nprocureth the favour of princes; yea that the fume thereof dooth turne\nawaie tempests. Alectorius is a stone about the bignesse of a beane,\nas cleere as the christall, taken out of a cocks bellie which hath\nbeene gelt or made a capon foure yeares. If it be held in ones mouth,\nit asswageth thirst, it maketh the husband to love the wife, and the\nbearer invincible: for heereby _Milo_ was said to overcome his enimies.\nA crawpocke delivereth from prison. Chelidonius is a stone taken out of\na swallowe, which cureth melancholie: howbeit, some authors saie, it is\nthe hearbe wherby the swallowes recover the sight of their yoong, even\nif their eies be picked out with an instrument. Geranites is taken out\nof a crane, and Draconites out of a dragon. But it is to be noted, that\nsuch stones must be taken out of the bellies of the serpents, beasts,\nor birds, (wherein they are) whiles they live: otherwise, they vanish\nawaie with the life, and so they reteine the vertues of those starres\nunder which they are. Amethysus maketh a droonken man sober, and\nrefresheth the wit. The[*] corrall preserveth such as beare it from\nfascination or bewitching, and in this respect they are hanged about\nchildrens necks. But from whence that superstition is derived, and who\ninvented the lie, I knowe not: but I see how readie the people are to\ngive credit thereunto, by the multitude of corrals that waie emploied.\nI find in good authors, that while it remaineth in the sea, it is an\nhearbe; and when it is brought thence, into the aire, it hardeneth, and\nbecommeth a stone.\n\n\u2666_Ludovicus C\u0153lius. Rhodo. lib. antiq. lect. 11. ca. 70._\n _Barthol. Anglicus, lib. 16._\u2666\n\n\u2666[*] _Avicenna cano. 2. tract. 2. cap. 124._\n _Serapio agg. cap. 100._\n _Dioscor. lib. 5. cap. 93._\u2666\n\nHeliotropius stancheth bloud, driveth awaie poisons, preserveth health:\nyea, and some write that it provoketh raine, and darkeneth the sunne,\nsuffering not him that beareth it to be abused. Hyacinthus dooth all\nthat the other dooth, and also preserveth from lightening. Dinothera\nhanged about the necke, collar, or yoke of any creature, tameth it\npresentlie. A Topase healeth the lunatike person of his passion of\nlunacie. Aitites, if it be shaken, soundeth as if there were a little\nstone in the bellie thereof: it is good for the falling sicknesse,\nand to prevent untimelie birth. Amethysus aforesaid resisteth\ndroonkenesse, so as the bearers shall be able to drinke freelie, and\nrecover themselves soone being droonke as apes: the same maketh a man\nwise. Chalcedonius maketh the bearer luckie in lawe, quickeneth the\npower of the bodie, and is of force also against the illusions of the\ndivell, and phantasticall cogitations arising of melancholie. Corneolus\nmitigateth the heate of the mind, and qualifieth malice, it stancheth\nbloudie fluxes, speciallie of women that are troubled with their\nflowers. Heliotropius aforesaid darkeneth the sunne, raiseth shewers,\nstancheth bloud, procureth good fame, keepeth the bearer in health, and\nsuffereth him not to be deceived. If this were true, one of them would\nbe deerer than a thousand diamonds.\n\n\u2666_Plin. lib. 37. cap. 10._\n _Albert. lib. 2. cap. 7._\n _Solin. cap. 32._\u2666\n\nHyacinthus delivereth one from the danger of lightening, driveth\nawaie poison and pestilent infection, and hath manie other vertues.\nIris helpeth a woman to speedie deliverance, and maketh rainebowes to\nappeere. A Saphire preserveth the members, and maketh them livelie, and\nhelpeth agues and gowts, and suffereth not the bearer to be afraid:\nit hath vertue against venome, and staieth bleeding at the nose\nbeing often put thereto. [*]A Smarag is good for the eiesight, and\nsuffereth not carnall copulation, it maketh one rich and eloquent. A\nTopase increaseth riches, healeth the lunatike passion, and stancheth\nbloud. Mephis (as _Aaron_ and _Hermes_ report out of _Albertus\nMagnus_) being broken into powder, and droonke with water, maketh\ninsensibilitie of torture. Heereby you may understand, that as God hath\nbestowed upon these stones, and such other like bodies, most excellent\nand woonderfull virtues; so according to the abundance of humane\nsuperstitions and follies, manie ascribe unto them either more vertues,\nor others than they have: other boast that they are able to adde new\nqualities unto them. And heerin consisteth a part of witchcraft and\ncommon cousenage used sometimes of the Lapidaries for gaines; sometimes\nof others for cousening purposes. Some part of the vanitie heereof I\nwill heere describe, bicause the place serveth well therefore. And it\nis not to be forgotten or omitted, that _Pharos_ magicians were like\nenough to be cunning therein.\n\n\u2666[*] _Rabbi Moses aphorism. partic. 22._\n _Isidor. lib. 14. cap. 3._\n _Savanorola._\u2666\n\nNeverthelesse, I will first give you the opinion of one, who professed\nhimselfe a verie skilfull and well experimented Lapidarie, as appeereth\nby a booke of his owne penning, published under this title of\n_Dactylotheca_, and (as I thinke) to be had among the bookesellers. And\nthus followeth his assertion:\n\n _Evax rex Arabum fertur scripsisse Neroni,\n (Qui post Augustum regnavit in orbe secundus)\n Quot species lapidis, qu\u00e6 nomina, qu\u00edve colores,\n Qu\u00e6q\u0301; sit his regio, vel quanta potentia cuiq\u0301;,\n Ocult as[*] etenim lapidum cognoscere vires,\n Quorum causa latens effectus dat manifestos,\n Egregium quiddam volumus rar\u00famque videri.\n Scilicet hinc solers medicorum cura juvatur.[\u2020]\n Auxilio lapidum morbos expellere docta.\n Nec min\u00f9s inde dari cunctarum commoda rerum\n Autores perhibent, quibus h\u00e6c perspecta feruntur.\n Nec dubium cuiquam debet fals\u00famque videri,\n Quin sua sit gemmis divinit\u00f9s insita virtus:_\n\n\u2666_Marbodeus Gallus in sua dactylotheca, pag. 5, 6._\u2666\n\n\u2666[*] [Ocultas]\u2666\n\n\u2666[\u2020] [,]\u2666\n\n _Evax an old Arabian king\n is named to have writ\n A treatise, and on Neros Grace\n to have bestowed it,\n (Who in the world did second reigne\n after Augustus time)\n Of pretious stones the sundrie sorts,\n their names, and in what clime\n And countrie they were to be found,\n their colours and their hue,\n Their privie power and secret force,\n the which with knowledge true\n To understand, their hidden cause\n most plaine effects declare:\n And this will we a noble thing\n have counted be and rare.\n The skilfull care of leeches learnd\n is aided in this case, }\n And hereby holpen, and are taught }\n with aid of stones to chase }\n Awaie from men such sicknesses }\n as have in them a place. }\n No less precise commodities\n of althings else therebie\n Are ministred and given to men,\n if authors doo not lie,\n To whome these things are said to bee\n most manifestlie knowne._\n _It shall no false or doubtfull case\n appeare to anie one, }\n But that by heavenlie influence }\n each pretious pearle and stone, }\n Hath in his substance fixed force }\n and vertue largelie sowne._ }\n\n\u2666_Englished by Abraham Fleming._\u2666\n\n\u2666_Vis gemmarum & lapillorum pretiosorum negatur, quia occulta est,\nrarissim\u00e9que sub sensum cadit._\u2666\n\nWhereby it is to be concluded, that stones have in them certeine\nproper vertues, which are given them of a speciall influence of the\nplanets, and a due proportion of the elements, their substance being\na verie fine and pure compound, consisting of well tempered matter\nwherein is no grosse mixture: as appeareth by plaine proofe of _India_\nand _Aethopia_, where the sunne being orient and meridionall, dooth\nmore effectuallie shew his operation, procuring more pretious stones\nthere to be ingendred, than in the countries that are occident and\nseptentrionall. Unto this opinion doo diverse ancients accord; namelie,\n_Alexander Peripateticus_, _Hermes_, _Evax_, _Bocchus Zoroastes_,\n_Isaac Jud\u00e6us_, _Zacharias Babylonicus_, and manie more beside.\n\n\u2666Manie more authors may be named of no lesse antiquitie and learning.\u2666\n\n\n\n\n The seventh Chapter.\n\n _Whence the pretious stones receive their operations, how curious\n Magicians use them, and of their seales._\n\n\nCurious Magicians affirme, that these stones receive their vertues\naltogether of the planets and heavenlie bodies, and have not onelie\nthe verie operation of the planets, but sometimes the verie images\nand impressions of the starres naturallie ingraffed in them, and\notherwise ought alwaies to have graven upon them, the similitudes\nof such monsters, beasts, and other devises, as they imagine to be\nboth internallie in operation, and externallie in view, expressed in\nthe planets. As for example, upon the Achate are graven serpents or\nvenomous beasts; and sometimes a man riding on a serpent: which they\nknow to be _Aesculapius_, which is the celestiall serpent, whereby are\ncured (they saie) poisons and stingings of serpents and scorpions.\nThese grow in the river of _Achates_, where the greatest scorpions\nare ingendred, and their noisomnes is thereby qualified, and by the\nforce of the scorpions the stones vertue is quickened and increased.\nAlso, if they would induce love for the accomplishment of venerie, they\ninscribe and expresse in the stones, amiable embracings and lovelie\ncountenances and gestures, words and kissings in apt figures. For the\ndesires of the mind are consonant with the nature of the stones, which\nmust also be set in rings, and upon foiles of such metals as have\naffinitie with those stones, thorough the operation of the planets\nwhereunto they are addicted, whereby they may gather the greater force\nof their working.\n\n\u2666_Plin. lib. 37. cap. 10._\n _Albert. miner. li. 2. ca. 1._\n _Solin. cap. 11._\n _Diurius in scrin. cap. de complexionibus & complexatis._\u2666\n\nAs for example, They make the images of _Saturne_ in lead, of _Sol_\nin gold, of _Luna_ in silver. Marrie there is no small regard to be\nhad for the certeine and due times to be observed in the graving of\nthem: for so are they made with more life, and the influences and\nconfigurations of the planets are made thereby the more to abound in\nthem. As if you will procure love, you must worke in apt, proper, and\nfreendlie aspects, as in the houre of _Venus_, _&c_: to make debate,\nthe direct contrarie order is to be taken. If you determine to make\nthe image of _Venus_, you must expect to be under _Aquarius_ or\n_Capricornus_: for _Saturne_, _Taurus_, and _Libra_ must be taken heed\nof. Manie other observations there be, as to avoid the infortunate\nseate and place of the planets, when you would bring a happie thing to\npasse, and speciallie that it be not doone in the end, declination, or\nheele (as they terme it) of the course thereof: for then the planet\nmoorneth and is dull.\n\n\u2666_Geor. Pictorius. Villang. doct. medici in scholiis super Marbod.\ndactyl._\u2666\n\nSuch signes as ascend in the daie, must be taken in the daie; if in\nthe night they increase, then must you go to worke by night, &c.\nFor in _Aries_, _Leo_, and _Sagittarie_ is a certeine triplicitie,\nwherein the sunne hath dominion by daie, _Jupiter_ by night, and in\nthe twielight the cold star of _Saturne_. But bicause there shall be\nno excuse wanting for the faults espied herein, they saie that the\nvertues of all stones decaie through tract of time: so as such things\nare not now to be looked for in all respects as are written. Howbeit\n_Jannes_ and _Jambres_ were living in that time, and in no inconvenient\nplace; and therefore not unlike to have that helpe towards the abusing\nof _Pharao_. _Cardane_ saith, that although men attribute no small\nforce unto such seales; as to the seale of the sunne, authorities,\nhonors, and favors of princes; of _Jupiter_, riches and freends; of\n_Venus_, pleasures; of _Mars_, boldnes; of _Mercurie_, diligence;\nof _Saturne_, patience and induring of labour; of _Luna_, favour of\npeople: I am not ignorant (saith he) that stones doo good, and yet I\nknowe the seales or figures doo none at all. And when _Cardane_ had\nshewed fullie that art, and the follie thereof, and the maner of those\nterrible, prodigious, & deceitfull figures of the planets with their\ncharacters, &c.: he saith that those were deceitfull inventions devised\nby couseners, and had no vertue indeed nor truth in them. But bicause\nwe spake somewhat even now of signets and seales, I will shew you what\nI read reported by _Vincentius in suo speculo_, where making mention\nof the Jasper stone, whose nature and propertie _Marbodeus Gallus_\ndescribeth in the verses following:\n\n\u2666_H. Card. lib. de subtil. 10._\u2666\n\n\u2666_H. Card. lib. de var. rer. 16. cap. 90._\u2666\n\n _Jaspidis esse decem species sept\u00e9mque feruntur,\n Hic & multorum cognoscitur esse colorum,\n Et multis nasci perhibetur partibus orbis,\n Optimus in viridi translucent\u00edque colore,\n Et qui plus soleat virtutis habere probatur,\n Cast\u00e8 gestatus febrem fugat, arcet hydropem,\n Adposit\u00fasque juvat mulierem parturientem,\n Et tutamentum portanti creditur esse.\n Nam consecratus gratum facit atque potentem,\n Et, sicut perhibent, phantasmata noxia pellit,\n Cujus in argento vis fortior esse putatur._\n\n\u2666_Marbodeus in sua dactylotheca, pag. 41, 52._\u2666\n\n _Seven kinds and ten of Jasper stones\n reported are to be,\n Of manie colours this is knowne\n which noted is by me,\n And said in manie places of\n the world for to be seene,\n Where it is bred; but yet the best\n is thorough shining greene,\n And that which prooved is to have\n in it more virtue plaste:\n For being borne about of such\n as are of living chaste,\n It drives awaie their ague fits,\n the dropsie thirsting drie, }\n And put unto a woman weake }\n in travell which dooth lie }\n It helps, assists, and comforts hir }\n in pangs when she dooth crie. }\n Againe, it is beleevd to be\n A safegard franke and free,\n To such as weare and beare the same;\n and if it hallowed bee\n It makes the parties gratious,\n and mightie too that have it,\n And noysome fansies (as they write\n that ment not to deprave it)\n It dooth displace out of the mind:\n the force thereof is stronger,\n In silver if the same be set,\n and will endure the longer.\n\n\u2666_Englished by Abraham Fleming._\u2666\n\n\u2666Memorandum the authors meaning is, that this stone be set in silver, &\nworne on the finger for a ring: as you shall see afterwards.\u2666\n\nBut (as I said) _Vincentius_ making mention of the Jasper stone,\ntouching which (by the waie of a parenthesis) I have inferred\n_Marbodeus_ his verses, he saith that some Jasper stones are found\nhaving in them the livelie image of a naturall man, with a sheeld at\nhis necke and a speare in his hand, and under his feete a serpent:\nwhich stones so marked and signed, he preferreth before all the\nrest, bicause they are antidotaries or remedies notablie resisting\npoison. Othersome also are found figured and marked with the forme of\na man bearing on his necke a bundle of hearbs and flowres, with the\nestimation and value of them noted, that they have in them a facultie\nor power restrictive, and will in an instant or moment of time stanch\nbloud. Such a kind of stone (as it is reported) _Galen_ wore on his\nfinger. Othersome are marked with a crosse, as the same author writeth,\nand these be right excellent against inundations or overflowings of\nwaters. I could hold you long occupied in declarations like unto these,\nwherein I laie before you what other men have published and set foorth\nto the world, choosing rather to be an academicall discourser, than an\nuniversall determiner: but I am desirous of brevitie.\n\n\u2666_Vincent. lib. 9. cap. 77._\n _Dioscor. lib. 5. cap. 100._\n _Aristot. in Lapidario._\u2666\n\n\n\n\n The eight Chapter.\n\n _The sympathie and antipathie of naturall and elementarie bodies\n declared by diverse examples of beasts, birds, plants, &c._\n\n\nIf I should write of the strange effects of Sympathia and Antipathia,\nI should take great paines to make you woonder, and yet you would\nscarse beleeve me. And if I should publish such conclusions as are\ncommon and knowne, you would not regard them. And yet _Empedocles_\nthought all things were wrought hereby. It is almost incredible, that\nthe grunting or rather the wheeking of a little pig, or the sight of\na simple sheepe should terrifie a mightie elephant: and yet by that\nmeanes the _Romans_ did put to flight _Pyrhus_ and all his hoast. A\nman would hardlie beleeve, that a cocks combe or his crowing should\nabash a puissant lion: but the experience herof hath satisfied the\nwhole world. Who would thinke that a serpent should abandon the shadow\nof an ash, &c? But it seemeth not strange, bicause it is common, that\nsome man otherwise hardie and stout enough, should not dare to abide\nor endure the sight of a cat. Or that a draught of drinke should so\noverthrow a man, that never a part or member of his bodie should be\nable to performe his dutie and office; and should also so corrupt and\nalter his senses, understanding, memorie, and judgement, that he should\nin everie thing, saving in shape, beecome a verie beast. And herein the\npoets experiment of liquor is verified, in these words following:\n\n\u2666Agreement & disagreement in sufferance.\u2666\n\n \u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014_sunt qui non corpora tant\u00f9m,\n Ver\u00f9m animas etiam valeant mutare liquores:_\n\n _Some waters have so powerfull ben,\n As could not onelie bodies change,\n But even the verie minds of men,\n Their operation is so strange._\n\n\u2666_Englished by Abraham Fleming._\u2666\n\nThe freendlie societie betwixt a fox and a serpent is almost\nincredible: how loving the lizzard is to a man, we maie read, though\nwe cannot see. Yet some affirme that our newt is not onlie like to\nthe lizzard in shape, but also in condition. From the which affection\ntowards a man, a spaniell doth not much differ, whereof I could cite\nincredible stories. The amitie betwixt a castrell and a pigeon is much\nnoted among writers; and speciallie how the castrell defendeth hir\nfrom hir enimie the sparowhawke: whereof they saie the doove is not\nignorant. Besides, the woonderfull operation and vertue of hearbs,\nwhich to repeat were infinite: and therfore I will onlie referre you to\n_Mattheolus_ his herball, or to _Dodon\u00e6us_. There is among them such\nnaturall accord and discord, as some prosper much the better for the\nothers companie, and some wither awaie being planted neere unto the\nother. The lillie and the rose rejoise in each others neighborhood. The\nflag and the fernebush abhorre each other so much, that the one can\nhardlie live besides the other. The cowcumber loveth water, and hateth\noile to the death. And bicause you shall not saie that hearbs have no\nvertue, for that in this place I cite none, I am content to discover\ntwo or three small qualities and vertues, which are affirmed to be in\nhearbs: marie as simple as they be, _Jannes_ and _Jambres_ might have\ndone much with them, if they had had them. If you pricke out a yoong\nswallowes eies, the old swallow restoreth againe their sight, with the\napplication (they saie) of a little Celondine. _Xanthus_ the author of\nhistories reporteth, that a yoong dragon being dead, was revived by\nhir dam, with an hearbe called Balim. And _Juba_ saith, that a man in\n_Arabia_ being dead was revived by the vertue of another hearbe.\n\n\u2666Read a litle tract of Erasmus intituled _De amicitia_, where enough is\nsaid touching this point.\u2666\n\n\u2666_Xanthus in hist. prima._\u2666\n\n\u2666_Jub. lib. 25. cap. 2._\u2666\n\n\n\n\n The ninth Chapter.\n\n _The former matter prooved by manie examples of the living and\n the dead._\n\n\nAnd as we see in stones, herbs, &c: strange operation and naturall love\nand dissention: so doo we read, that in the bodie of a man, there be\nas strange properties and vertues naturall. I have heard by credible\nreport, and I have read many grave authors constantlie affirme, that\nthe wound of a man murthered reneweth bleeding; at the presence of a\ndeere freend, or of a mortall enimie. Diverse also write, that if one\npasse by a murthered bodie (though unknowne) he shalbe striken with\nfeare, and feele in him selfe some alteration by nature. Also that a\nwoman, above the age of fiftie yeares, being bound hand and foote,\nhir clothes being upon hir, and laid downe softlie into the water,\nsinketh not in a long time; some saie, not at all. By which experiment\nthey were woont to trie witches, as well as by _Ferrum candens_: which\nwas, to hold hot iron in their hands, and by not burning to be tried.\nHowbeit, _Plutarch_ saith, that _Pyrhus_ his great toe had in it such\nnaturall or rather divine vertue, that no fier could burne it.\n\n\u2666This common experience can justifie.\u2666\n\n\u2666_J. Wierus._\u2666\n\n\u2666_Plutarch. in vita Pyrhi._\u2666\n\nAnd _Albertus_ saith, and manie other also repeat the same storie,\nsaieng, that there were two such children borne in _Germanie_, as if\nthat one of them had beene carried by anie house, all the doores right\nagainst one of his sides would flie open: and that vertue which the one\nhad in the left side, the other brother had in the right side. He saith\nfurther, that manie sawe it, and that it could be referred to nothing,\nbut to the proprietie of their bodies. _Pompanatius_ writeth that the\nkings of _France_ doo cure the disease called now the kings evill, or\nqueenes evill; which hath beene alwaies thought, and to this daie is\nsupposed to be a miraculous and a peculiar gift, & a speciall grace\ngiven to the kings and queenes of _England_. Which some referre to the\nproprietie of their persons, some to the peculiar gift of God, and some\nto the efficacie of words. But if the French king use it no woorsse\nthan our Princesse doth, God will not be offended thereat: for hir\nmaiestie onelie useth godlie and divine praier, with some almes, and\nreferreth the cure to God and to the physician. _Plutarch_ writeth that\nthere be certeine men called _Psilli_, which with their mouthes heale\nthe bitings of serpents. And _J. Bap. Neap._ saith, that an olive being\nplanted by the hand of a virgine, prospereth; which if a harlot doo, it\nwithereth awaie. Also, if a serpent or viper lie in a hole, it maie\neasilie be pulled out with the left hand, wheras with the right hand\nit cannot be remooved. Although this experiment, and such like, are\nlike enough to be false; yet are they not altogether so impious as the\nmiracles said to be done by characters, charmes, &c. For manie strange\nproperties remaine in sundrie partes of a living creature, which is\nnot universallie dispersed, and indifferentlie spred through the whole\nbodie: as the eie smelleth not, the nose seeth not, the eare tasteth\nnot, &c.\n\n\u2666_Albert. lib. de mor. animal. cap. 3._\u2666\n\n\u2666_Pompan. lib. de incant. cap. 4._\u2666\n\n\u2666_Plutar. in vita Catonis._\u2666\n\n\u2666_J. Bap. Neap. in lib. de natur. magia. 1._\u2666\n\n\n\n\n The tenth Chapter.\n\n _The bewitching venome conteined in the bodie of an harlot, how\n hir eie, hir toong, hir beautie and behavior bewitcheth some\n men: of bones and hornes yeelding great vertue._\n\n\nThe vertue conteined within the bodie of an harlot, or rather the\nvenome proceeding out of the same maie be beheld with great admiration.\nFor hir eie infecteth, entiseth, and (if I maie so saie) bewitcheth\nthem manie times, which thinke themselves well armed against such maner\nof people. Hir toong, hir gesture, hir behaviour, her beautie, and\nother allurements poison and intoxicate the mind: yea, hir companie\ninduceth impudencie, corrupteth virginitie, confoundeth and consumeth\nthe bodies, goods, and the verie soules of men. And finallie hir\nbodie destroieth and rotteth the verie flesh and bones of mans bodie.\nAnd this is common, that we woonder not at all thereat, naie we have\nnot the course of the sunne, the moone, or the starres in so great\nadmiration, as the globe, counterfeting their order: which is in\nrespect but a bable made by an artificer. So as (I thinke) if Christ\nhimselfe had continued long in the execution of miracles, and had\nleft that power permanent and common in the church; they would have\ngrowne into contempt, and not have beene esteemed, according to his\nowne saieng: A prophet is not regarded in his owne countrie. I might\nrecite infinite properties, wherewith God hath indued the bodie of man,\nworthie of admiration, and fit for this place. As touching other living\ncreatures, God hath likewise (for his glorie, and our behoofe) bestowed\nmost excellent and miraculous gifts and vertues upon their bodies and\nmembers, and that in severall and woonderfull wise. We see that a bone\ntaken out of a carps head, stancheth bloud, and so doth none other\npart besides of that fish. The bone also in a hares foot mitigateth\nthe crampe, as none other bone nor part else of the hare doth. How\npretious is the bone growing out of the forehead of a unicorne; if the\nhorne, which we see, growe there, which is doubted: and of how small\naccompt are the residue of all his bones? At the excellencie whereof,\nas also at the noble and innumerable vertues of herbs we muse not at\nall; bicause it hath pleased God to make them common unto us. Which\nperchance might in some part assist _Jannes_ and _Jambres_, towards the\nhardning of _Pharaos_ heart. But of such secret and strange operations\nread _Albert De mineral. cap._ 1. 11. 17. Also _Marsilius Ficinus, cap.\n1. lib. 4. Cardan. de rerum varietate. J. Bap. Neap. de magia naturali.\nPeucer, Wier, Pompanacius, Fernelius,_ and others.\n\n\u2666The venom or poison of an harlot.\u2666\n\n\u2666Matth. 13.\n Marke. 6.\n Luke. 4.\n John. 4.\u2666\n\n\u2666Wonderfull naturall effects in bones of fishes, beasts, &c.\u2666\n\n\n\n\n The eleventh Chapter.\n\n _Two notorious woonders and yet not marvelled at._\n\n\nI thought good here to insert two most miraculous matters, of the one I\nam _Testis oculatus_, an eie witnesse; of the other I am so crediblie\nand certeinelie informed, that I dare and doo beleeve it to be verie\ntrue. When Maister _T. Randolph_ returned out of _Russia_, after\nhis ambassage dispatched, a gentleman of his traine brought home a\nmonument of great accompt, in nature and in propertie very wonderfull.\nAnd bicause I am loath to be long in the description of circumstances,\nI will first describe the thing it selfe: which was a peece of earth of\na good quantitie, and most excellentlie proportioned in nature, having\nthese qualities and vertues following. If one had taken a peece of\nperfect steele, forked and sharpened at the end, and heated it red hot,\noffering therewith to have touched it; it would have fled with great\nceleritie: and on the other side, it would have pursued gold, either\nin coine or bulloine, with as great violence and speed as it shunned\nthe other. No bird in the aire durst approch neere it; no beast of the\nfield but feared it, and naturallie fled from the sight thereof. It\nwould be here to daie, and to morrowe twentie miles off, and the next\ndaie after in the verie place it was the first daie, and that without\nthe helpe of anie other creature.\n\n\u2666Strange properties in a peece of earth.\u2666\n\n_Johannes Fernelius_ writeth of a strange stone latelie brought out\nof _India_, which hath in it such a marvellous brightnes, puritie,\nand shining, that therewith the aire round about is so lightned and\ncleared, that one may see to read thereby in the darknes of night. It\nwill not be conteined in a close roome, but requireth an open and\nfree place. It would not willinglie rest or staie here belowe on the\nearth, but alwaies laboureth to ascend up into the aire. If one presse\nit downe with his hand, it resisteth, and striketh verie sharpelie. It\nis beautifull to behold, without either spot or blemish, and yet verie\nunplesant to taste or feele. If anie part thereof be taken awaie, it\nis never a whit diminished, the forme thereof being inconstant, and at\neverie moment mutable. These two things last rehearsed are strange, and\nso long woondered at, as the mysterie and moralitie thereof remaineth\nundiscovered: but when I have disclosed the matter, and told you\nthat by the lumpe of earth a man is ment, and some of his qualities\ndescribed; and that that which was conteined in the farre fetcht stone,\nwas fier, or rather flame: the doubt is resolved, and the miracle\nended. And yet (I confesse) there is in these two creatures conteined\nmore miraculous matter, than in all the loadstones and diamonds in\nthe world. And hereby is to be noted, that even a part of this art,\nwhich is called naturall or witching magicke, consisteth as well in\nthe deceipt of words, as in the sleight of hand: wherein plaine lieng\nis avoided with a figurative speech, in the which, either the words\nthemselves, or their interpretation have a double or doubtfull meaning,\naccording to that which hath beene said before in the title[*] _Ob_\nor _Pytho_: and shall be more at large hereafter in this treatise\nmanifested.\n\n\u2666Strange properties in a stone: the like qualities in other stons: _See\npag._ 193. 194, 195, 196, 197, 198, 199, 300.\u2666\n\n\u2666[*] Being the 7 booke of this discoverie: _See pag._ 133, 134, 135,\n136, 137, 138, 160, &c. Where discourse is made of oracles, &c.\u2666\n\n\n\n\n The twelfe Chapter.\n\n _Of illusions, confederacies, and legierdemaine, and how they may\n be well or ill used._\n\n\nManie writers have beene abused as well by untrue reports, as by\nillusion, and practises of confederacie and legierdemaine, &c:\nsometimes imputing unto words that which resteth in the nature of the\nthing; and sometimes to the nature of the thing, that which proceedeth\nof fraud and deception of sight. But when these experiments growe to\nsuperstition or impietie, they are either to be forsaken as vaine,\nor denied as false. Howbeit, if these things be doone for mirth and\nrecreation, and not to the hurt of our neighbour, nor to the abusing\nor prophaning of Gods name, in mine opinion they are neither impious\nnor altogether unlawfull: though herein or hereby a naturall thing be\nmade to seeme supernaturall. Such are the miracles wrought by jugglers,\nconsisting in fine and nimble conveiance, called legierdemaine: as when\nthey seeme to cast awaie, or to deliver to another that which they\nreteine still in their owne hands; or conveie otherwise: or seeme to\neate a knife, or some such other thing, when indeed they bestowe the\nsame secretlie into their bosoms or laps. Another point of juggling is,\nwhen they thrust a knife through the braines and head of a chicken or\npullet, and seeme to cure the same with words: which would live and doo\nwell, though never a word were spoken. Some of these toies also consist\nin arythmeticall devises, partlie in experiments of naturall magike,\nand partlie in private as also in publike confederacie.\n\n\u2666Look hereafter in this booke for divers conceits of juggling set\nfoorth at large, beginning at pag. 321.\u2666\n\n\n\n\n The xiii. Chapter.\n\n _Of private confederacie, and of Brandons pigeon._\n\n\nPrivate confederacie I meane, when one (by a speciall plot laid by\nhimselfe, without anie compact made with others) persuadeth the\nbeholders, that he will suddenlie and in their presence doo some\nmiraculous feat, which he hath alredie accomplished privilie. As for\nexample, he will shew you a card, or anie other like thing: and will\nsaie further unto you; Behold and see what a marke it hath, and then\nburneth it; and nevertheles fetcheth another like card so marked out of\nsome bodies pocket, or out of some corner where he himselfe before had\nplaced it; to the woonder and astonishment of simple beholders, which\nconceive not that kind of illusion, but expect miracles and strange\nworks.\n\nWhat woondering and admiration was there at _Brandon_ the juggler, who\npainted on a wall the picture of a dove, and seeing a pigeon sitting\non the top of a house, said to the king; Lo now your Grace shall see\nwhat a juggler can doo, if he be his craftes maister; and then pricked\nthe picture with a knife so hard and so often, and with so effectuall\nwords, as the pigeon fell downe from the top of the house starke dead.\nI need not write anie further circumstance to shew how the matter was\ntaken, what woondering was thereat, how he was prohibited to use that\nfeat anie further, least he should emploie it in anie other kind of\nmurther; as though he, whose picture so ever he had pricked, must needs\nhave died, and so the life of all men in the hands of a juggler: as\nis now supposed to be in the hands and willes of witches. This storie\nis, untill the daie of the writing hereof, in fresh remembrance, &\nof the most part beleeved as canonicall, as are all the fables of\nwitches: but when you are taught the feate or sleight (the secrecie\nand sorcerie of the matter being bewraied, and discovered) you will\nthinke it a mockerie, and a simple illusion. To interpret unto you\nthe revelation of this mysterie; so it is, that the poore pigeon was\nbefore in the hands of the juggler, into whome he had thrust a dramme\nof _Nux vomica_, or some other such poison, which to the nature of the\nbird was so extreame a venome, as after the receipt thereof it could\nnot live above the space of halfe an houre, and being let lose after\nthe medicine ministred, she alwaies resorted to the top of the next\nhouse: which she will the rather doo, if there be anie pigeons alreadie\nsitting there, and (as it is alreadie said) after a short space falleth\ndowne, either starke dead, or greatlie astonnied. But in the meane\ntime the juggler useth words of art, partlie to protract the time, and\npartlie to gaine credit and admiration of the beholders. If this or the\nlike feate should be done by an old woman, everie bodie would crie out\nfor fier and faggot to burne the witch.\n\n\u2666Example of a ridiculous woonder.\u2666\n\n\u2666This I have prooved upon crows and pies.\u2666\n\n\u2666This might be done by a confederate, who standing at some window in\na church steeple, or other fit place, and holding the pigeon by the\nleg in a string, after a signe given by his fellowe, pulleth downe the\npigeon, and so the woonder is wrought.\u2666\n\n\n\n\n The xiiii. Chapter.\n\n _Of publike confederacie, and whereof it consisteth._\n\n\nPublike confederacie is, when there is before hand a compact made\nbetwixt diverse persons; the one to be principall, the rest to be\nassistants in working of miracles, or rather in cousening and abusing\nthe beholders. As when I tell you in the presence of a multitude what\nyou have thought or doone, or shall doo or thinke, when you and I\nwere thereupon agreed before. And if this be cunninglie and closelie\nhandled, it will induce great admiration to the beholders; speciallie\nwhen they are before amazed and abused by some experiments of naturall\nmagike, arythmeticall conclusions, or legierdemaine. Such were, for the\nmost part, the conclusions and devises of _Feates_: wherein doubt you\nnot, but _Jannes_ and _Jambres_ were expert, active, and readie.\n\n\n\n\n The xv. Chapter.\n\n _How men have beene abused with words of equivocation, with sundrie\n examples thereof._\n\n\nSome have taught, and others have written certeine experiments; in the\nexpressing whereof they have used such words of equivocation, as wherby\nmanie have beene overtaken and abused through rash credulitie: so as\nsometimes (I saie) they have reported, taught, and written that which\ntheir capacitie tooke hold upon, contrarie to the truth and sincere\nmeaning of the author. It is a common jest among the water men of the\nThames, to shew the parish church of _Stone_ to the passengers, calling\nthe same by the name of the lanterne of _Kent_; affirming, and that not\nuntrulie, that the said church is as light (meaning in weight and not\nin brightnes) at midnight, as at noonedaie. Whereupon some credulous\nperson is made beleeve, and will not sticke to affirme and sweare, that\nin the same church is such continuall light, that anie man may see to\nread there at all times of the night without a candle.\n\n\u2666A jest among watermen touching Stone church in Kent as light at\nmidnight as at middaie.\u2666\n\nAn excellent philosopher, whome (for reverence unto his fame and\nlearning) I will forbeare to name, was overtaken by his hostesse at\n_Dover_; who merrilie told him, that if he could reteine and keepe\nin his mouth certeine pibbles (lieng at the shore side) he should\nnot perbreake untill he came to _Calice_, how rough and tempestuous\nso ever the seas were. Which when he had tried, and being not forced\nby sicknes to vomit, nor to lose his stones, as by vomiting he\nmust needs doo, he thought his hostesse had discovered unto him an\nexcellent secret, nothing doubting of hir amphibologicall speech: and\ntherefore thought it a worthie note to be recorded among miraculous\nand medicinable stones; and inserted it accordinglie into his booke,\namong other experiments collected with great industrie, learning,\ntravell, and judgement. All these toies helpe a subtill cousener to\ngaine credit with the multitude. Yea, to further their estimation,\nmanie will whisper prophesies of their owne invention into the eares\nof such as are not of quickest capacitie; as to tell what weather, &c:\nshall followe. Which if it fall out true, then boast they and triumph,\nas though they had gotten some notable conquest; if not, they denie\nthe matter, forget it, excuse it, or shift it off; as that they told\nanother the contrarie in earnest, and spake that but in jest. All these\nhelps might _Pharaos_ jugglers have, to mainteine their cousenages and\nillusions, towards the hardening of _Pharaos_ hart.\n\n\u2666A slender shift to save the credit of their cunning.\u2666\n\nHereunto belong all maner of charmes, periapts, amulets, characters,\nand such other superstitions, both popish and prophane: whereby (if\nthat were true, which either papists, conjurors, or witches undertake\nto doo) we might dailie see the verie miracles wrought indeed, which\n_Pharaos_ magicians seemed to performe. Howbeit, bicause by all those\ndevises or cousenages, there cannot be made so much as a nit, so as\n_Jannes_ and _Jambres_ could have no helpe that waie, I will speake\nthereof in place more convenient.\n\n\n\n\n The xvi. Chapter.\n\n _How some are abused with naturall magike, and sundrie examples\n thereof when illusion is added thereunto, of Jacobs pied\n sheepe, and of a blacke Moore._\n\n\nBut as these notable and wonderfull experiments and conclusions that\nare found out in nature it selfe (through wisedome, learning, and\nindustrie) doo greatlie oppose and astonnish the capacitie of man:\nso (I saie) when deceipt and illusion is annexed thereunto, then is\nthe wit, the faith, & constancie of man searched and tried. For if we\nshall yeeld that to be divine, supernaturall, and miraculous, which we\ncannot comprehend; a witch, a papist, a conjuror, a cousener, and a\njuggler may make us beleeve they are gods: or else with more impietie\nwe shall ascribe such power and omnipotencie unto them, or unto the\ndivell, as onelie and properlie apperteineth to God. As for example.\nBy confederacie or cousenage (as before I have said) I may seeme to\nmanifest the secret thoughts of the hart, which (as we learne in\nGods booke) none knoweth or searcheth, but God himselfe alone. And\ntherfore, whosoever beleeveth that I can doo as I may seeme to doo,\nmaketh a god of me, and is an idolater. In which respect, whensoever\nwe heare papist, witch, conjuror, or cousener, take upon him more than\nlieth in humane power to performe, we may know & boldlie saie it is a\nknacke of knaverie; and no miracle at all. And further we may know,\nthat when we understand it, it will not be woorth the knowing. And at\nthe discoverie of these miraculous toies, we shall leave to wonder at\nthem, and beginne to wonder at our selves, that could be so abused\nwith bables. Howbeit, such things as God hath laid up secretlie in\nnature are to be weighed with great admiration, and to be searched\nout with such industrie, as may become a christian man: I meane, so\nas neither God, nor our neighbour be offended thereby, which respect\ndoubtlesse _Jannes_ and _Jambres_ never had. We find in the scriptures\ndiverse naturall and secret experiments practised; as namelie that of\n_Jacob_, for pied sheepe: which are confirmed by prophane authors,\nand not onelie verified in lambs and sheepe, but in horsses, pecocks,\nconnies, &c. We read also of a woman that brought foorth a yoong blacke\nMoore, by meanes of an old blacke Moore who was in hir house at the\ntime of her conception, whome she beheld in phantasie, as is supposed:\nhowbeit, a gelous husband will not be satisfied with such phantasticall\nimaginations. For in truth a blacke Moore never faileth to beget blacke\nchildren, of what colour soever the other be: _Et sic \u00e8 contra_.\n\n\u2666The inconvenience of holding opinion, that whatsoever passeth our\ncapacitie, is divine, supernaturall, &c.\u2666\n\n\u2666_J. Bap. Neapol. in natural. mag._\u2666\n\n\n\n\n The xvii. Chapter.\n\n _The opinion of witchmongers, that divels can create bodies, and of\n Pharaos magicians._\n\n\nIt is affirmed by _James Sprenger_ and _Henrie Institor_, in _M. Mal._\nwho cite _Albert In lib. de animalib._ for their purpose, that divels\nand witches also can truelie make living creatures as well as God;\nthough not at an instant, yet verie suddenlie. Howbeit, all such as\nare rightlie informed in Gods word, shall manifestlie perceive and\nconfesse the contrarie, as hath beene by scriptures alreadie prooved,\nand may be confirmed by places infinite. And therefore I saie _Jannes_\nand _Jambres_, though sathan and also _Belzebub_ had assisted them,\ncould never have made the serpent or the frogs of nothing, nor yet\nhave changed the waters with words. Neverthelesse, all the learned\nexpositors of that place affirme, that they made a shew of creation,\n&c: exhibiting by cunning a resemblance of some of those miracles,\nwhich GOD wrought by the hand of _Moses_. Yea S. _Augustine_ and manie\nother hold, that they made by art (and that trulie) the serpents, &c.\nBut that they may by art approch somewhat neerer to those actions, than\nhath beene yet declared, shall and may appeere by these and manie other\nconclusions, if they be true.\n\n\u2666_M. Malef. p. 1. q. 10._\u2666\n\n\u2666John. 1, 3. Coloss. 1, 16.\u2666\n\n\n\n\n The xviii. Chapter.\n\n _How to produce or make monsters by art magike, and why Pharaos\n magicians could not make lice._\n\n\n_Strato_, _Democritus_, _Empedocles_, and of late, _Jo. Bap. Neap._\nteach by what meanes monsters may be produced, both from beast and\nalso from fowle. _Aristotle_ himselfe teacheth to make a chicken have\nfoure legs, and as manie wings, onlie by a doubled yolked eg: whereby\nalso a serpent may be made to have manie legs. Or any thing that\nproduceth egs, may likewise be made double membred, or dismembred: &\nthe viler creature the sooner brought to monstrous deformitie, which\nin more noble creatures is more hardlie brought to passe. There are\nalso prettie experiments of an eg, to produce anie fowle, without the\nnaturall helpe of the hen: the which is brought to passe, if the eg be\nlaid in the powder of the hens doong, dried and mingled with some of\nthe hens fethers, & stirred everie fourth houre. You may also produce\n(as they saie) the most venomous, noisome, and dangerous serpent,\ncalled a cockatrice, by melting a little arsenicke, and the poison of\nserpents, or some other strong venome, and drowning an eg therein,\nwhich there must remaine certeine daies; and if the eg be set upright,\nthe operation will be the better. This may also be doone, if the eg\nbe laid in doong, which of all other things giveth the most singular\nand naturall heate: and as _J. Bap. Neap._ saith is [*]_Mirabilium\nrerum parens_; who also writeth, that _Crines f\u00e6min\u00e6 menstruos\u00e6_ are\nturned into serpents within short space: and he further saith, that\nbasill being beaten, and set out in a moist place, betwixt a couple\nof tiles, dooth ingender scorpions. The ashes of a ducke, being put\nbetweene two dishes, and set in a moist place, dooth ingender a huge\ntode: _Quod etiam efficit sanguis menstruosus_. Manie writers conclude,\nthat there be two maner of todes, the one bred by naturall course and\norder of generation, the other growing of themselves, which are called\ntemporarie, being onlie ingendred of shewers and dust: and (as _J. Bap.\nNeap._ saith) they are easie to be made. _Plutarch_ and _Heraclides_\ndoo saie, that they have seene these to descend in raine, so as they\nhave lien and cralled on the tops of houses, &c. Also _Aelianus_ dooth\nsaie, that he sawe frogs and todes, whereof the heads & shoulders were\nalive, & became flesh; the hinder parts being but earth, & so cralled\non two feete, the other being not yet fashioned or fullie framed. And\n_Macrobius_ reporteth, that in _Aegypt_, mice growe of earth and\nshewers; as also frogs, todes, and serpents in other places. They\nsaie that _Danmatus Hispanus_ could make them when & as manie as he\nlisted. He is no good angler, that knoweth not how soone the entrales\nof a beast, when they are buried, will engender maggots (which in\na civiler terme are called gentles) a good bait for small fishes.\nWhosoever knoweth the order of preserving silkewormes, may perceive a\nlike conclusion: bicause in the winter, that is a dead seed, which in\nthe summer is a livelie creature. Such and greater experiments might\nbe knowne to _Jannes_ and _Jambres_, and serve well to their purpose,\nespeciallie with such excuses, delaies, and cunning, as they could\njoine therewithall. But to proceed, and come a little neerer to their\nfeats, and to shew you a knacke beyond their cunning; I can assure you\nthat of the fat of a man or a woman, lice are in verie short space\ningendered: and yet I saie, _Pharaos_ magicians could not make them,\nwith all the cunning they had. Whereby you may perceive, that God\nindeed performed the other actions, to indurate _Pharao_, though he\nthought his magicians did with no lesse dexteritie than _Moses_ worke\nmiracles and woonders. But some of the interpretors of that place\nexcuse their ignorance in that matter, thus; The divell (saie they) can\nmake no creature under the quantitie of a barlie corne, and lice being\nso little cannot therefore be created by them. As though he that can\nmake the greater, could not make the lesse. A verie grosse absurditie.\nAnd as though that he which hath power over great, had not the like\nover small.\n\n\u2666Naturall conclusi\u014ds.\u2666\n\n\u2666To produce anie fowle out of an eg, without the naturall helpe of the\nhen.\u2666\n\n\u2666[*] The mother of marvels.\u2666\n\n\u2666Two kind of todes, naturall & temporall.\u2666\n\n\u2666Maggotts ingendred of the inwards of a beast are good for angling.\u2666\n\n\u2666_Giles. Alley_: See the poore mans librarie.\u2666\n\n\n\n\n The xix. Chapter.\n\n _That great matters may be wrought by this art, when princes\n esteeme and mainteine it: of divers woonderfull experiments,\n and of strange conclusions in glasses, of the art\n perspective, &c._\n\n\nHowbeit, these are but trifles in respect of other experiments to this\neffect; speciallie when great princes mainteine & give countenance to\nstudents in those magicall arts, which in these countries and in this\nage is rather prohibited than allowed, by reason of the abuse commonlie\ncoupled therewith; which in truth is it that mooveth admiration and\nestimation of miraculous workings. As for example. If I affirme, that\nwith certeine charmes and popish praiers I can set an horsse or an\nasses head upon a mans shoulders, I shall not be beleeved; or if I doo\nit, I shall be thought a witch. And yet if _J. Bap. Neap._ experiments\nbe true, it is no difficult matter to make it seeme so: and the charme\nof a witch or papist joined with the experiment, will also make the\nwoonder seeme to proceed thereof. The words used in such case are\nuncerteine, and to be recited at the pleasure of the witch or cousener.\nBut the conclusion is this: Cut off the head of a horsse or an asse\n(before they be dead) otherwise the vertue or strength thereof will be\nthe lesse effectuall, and make an earthern vessell of fit capacitie to\nconteine the same, and let it be filled with the oile and fat therof;\ncover it close, and dawbe it over with lome: let it boile over a soft\nfier three daies continuallie, that the flesh boiled may run into oile,\nso as the bare bones may be seene: beate the haire into powder, and\nmingle the same with the oile; and annoint the heads of the standers\nby, and they shall seeme to have horsses or asses heads. If beasts\nheads be annointed with the like oile made of a mans head, they shall\nseeme to have mens faces, as diverse authors soberlie affirme. If a\nlampe be annointed heerewith, everie thing shall seeme most monstrous.\nIt is also written, that if that which is called _Sperma_ in anie beast\nbe burned, and anie bodies face therewithall annointed, he shall seeme\nto have the like face as the beast had. But if you beate arsenicke\nverie fine, and boile it with a little sulphur in a covered pot, and\nkindle it with a new candle, the standers by will seeme to be hedlesse.\nAqua composita and salt being fiered in the night, and all other\nlights extinguished, make the standers by seeme as dead. All these\nthings might be verie well perceived and knowne, and also practised\nby _Jannes_ and _Jambres_. But the woonderous devises, and miraculous\nsights and conceipts made and conteined in glasse, doo farre exceed all\nother; whereto the art perspective is verie necessarie. For it sheweth\nthe illusions of them, whose experiments be seene in diverse sorts of\nglasses; as in the hallowe, the plaine, the embossed, the columnarie,\nthe pyramidate or piked, the turbinall, the bounched, the round, the\ncornerd, the inversed, the eversed, the massie, the regular, the\nirregular, the coloured and cleare glasses: for you may have glasses so\nmade, as what image or favour soever you print in your imagination, you\nshall thinke you see the same therein. Others are so framed, as therein\none may see what others doo in places far distant; others, wherby you\nshall see men hanging in the aire; others, whereby you may perceive men\nflieng in the aire; others, wherin you may see one comming, & another\ngoing; others, where one image shall seeme to be one hundred, &c. There\nbe glasses also, wherein one man may see another mans image, and not\nhis owne; others, to make manie similitudes; others, to make none at\nall. Others, contrarie to the use of all glasses, make the right side\nturne to the right, and the left side to the left; others, that burne\nbefore and behind; others, that represent not the images received\nwithin them, but cast them farre off in the aire, appearing like aierie\nimages, and by the collection of sunne beames, with great force setteth\nfier (verie farre off) in everie thing that may be burned. There be\ncleare glasses, that make great things seeme little, things farre off\nto be at hand; and that which is neere, to be far off; such things as\nare over us, to seeme under us; and those that are under us, to be\nabove us. There are some glasses also, that represent things in diverse\ncolours, & them most gorgeous, speciallie any white thing. Finally,\nthe thing most worthie of admiration concerning these glasses, is,\nthat the lesser glass dooth lessen the shape: but how big so ever it\nbe, it maketh the shape no bigger than it is. And therfore _Augustine_\nthinketh some hidden mysterie to be therein. _Vitellius_, and _J. Bap.\nNeap._ write largelie hereof. These I have for the most part seene,\nand have the receipt how to make them: which, if desire of brevitie\nhad not forbidden me, I would here have set downe. But I thinke not\nbut _Pharaos_ magicians had better experience than I for those and\nsuch like devises. And (as _Pompanacius_ saith) it is most true, that\nsome for these feats have beene accounted saints, some other witches.\nAnd therefore I saie, that the pope maketh rich witches, saints; and\nburneth the poore witches.\n\n\u2666Wonderfull experiments.\u2666\n\n\u2666To set an horsses or an asses head on a mans neck and shoulders,\n\n\u2666Strange things to be doone by perspective glasses.\u2666\n\n\u2666C\u014dcerning these glasses remember that the eiesight is deceived: for\n_Non est in speculo res qu\u00e6 speculatur in eo_.\u2666\n\n\u2666Rash opinion can never judge soundlie.\u2666\n\n\n\n\n The xx. Chapter.\n\n _A comparison betwixt Pharaos magicians and our witches, and how\n their cunning consisted in juggling knacks._\n\n\nThus you see that it hath pleased GOD to shew unto men that seeke for\nknowledge, such cunning in finding out, compounding, and framing of\nstrange and secret things, as thereby he seemeth to have bestowed upon\nman, some part of his divinitie. Howbeit, God (of nothing, with his\nword) hath created all things, and dooth at his will, beyond the power\nand also the reach of man, accomplish whatsoever he list. And such\nmiracles in times past he wrought by the hands of his prophets, as\nhere he did by _Moses_ in the presence of _Pharao_, which _Jannes_ and\n_Jambres_ apishlie followed. But to affirme that they by themselves,\nor by all the divels in hell, could doo indeed as _Moses_ did by the\npower of the Holie-ghost, is woorsse than infidelitie. If anie object\nand saie, that our witches can doo such feats with words and charms,\nas _Pharaos_ magicians did by their art, I denie it; and all the world\nwill never be able to shew it. That which they did, was openlie done;\nas our witches and conjurors never doo anie thing: so as these cannot\ndoo as they did. And yet (as _Calvine_ saith of them) they were but\njugglers. Neither could they doo, as manie suppose. For as _Clemens_\nsaith; These magicians did rather seeme to doo these woonders, than\nworke them indeed. And if they made but prestigious shewes of things,\nI saie it was more than our witches can doo. For witchcrafts (as\n_Erastus_ himselfe confesseth in drift of argument) are but old wives\nfables. If the magicians serpent had beene a verie serpent, it must\nneeds have beene transformed out of the rod. And therein had beene\na double worke of God; to wit, the qualifieng and extinguishment of\none substance, and the creation of another. Which are actions beyond\nthe divels power, for he can neither make a bodie to be no bodie, nor\nyet no bodie to be a bodie; as to make something nothing, and nothing\nsomething; and contrarie things, one: naie, they cannot make one haire\neither white or blacke.[*] If _Pharaos_ magicians had made verie\nfrogs upon a sudden, whie could they not drive them awaie againe? If\nthey could not hurt the frogs, whie should we thinke that they could\nmake them? Or that our witches, which cannot doo so much as counterfet\nthem, can kill cattell and other creatures with words or wishes? And\ntherefore I saie with _Jamblichus_, _Qu\u00e6 fascinati imaginamur, pr\u00e6ter\nimaginamenta null\u0101 habent actionis & essenti\u00e6 veritatem_; Such things\nas we being bewitched doo imagine, have no truth at all either of\naction or essence, beside the bare imagination.\n\n\u2666An apish imitation in Jannes and Jambres of working woonders.\u2666\n\n\u2666_Jo. Calvine, lib. institut. 1. cap. 8._\u2666\n\n\u2666_Cle. recog. 3._\u2666\n\n\u2666_Erast. in disputat. de lamiis._\u2666\n\n\u2666Actions unpossible to divels: _Ergo_ to witches conjurors, &c.\u2666\n\n\u2666[*] [Matt. 5, 36]\u2666\n\n\u2666_Jamb. de mysteriis._\u2666\n\n\n\n\n The xxi. Chapter.\n\n _That the serpents and frogs were trulie presented, and the\n water poisoned indeed by Jannes and Jambres, of false\n prophets, and of their miracles, of Balams asse._\n\n\nTruelie I thinke there were no inconvenience granted, though I\nshould admit that the serpent and frogs were truelie presented, and\nthe water truelie poisoned by _Jannes_ and _Jambres_; not that they\ncould execute such miracles of themselves, or by their familiars or\ndivels: but that God, by the hands of those counterfet couseners,\ncontrarie to their owne expectations, overtooke them, and compelled\nthem in their ridiculous wickednes to be instruments of his will and\nvengeance, upon their maister _Pharao_: so as by their hands God shewed\nsome miracles, which he himselfe wrought: as appeareth in _Exodus_.\nFor God did put the spirit of truth into _Baalams_ mouth, who was\nhiered to cursse his people. And although he were a corrupt and false\nprophet, and went about a mischeevous enterprise; yet God made him an\ninstrument (against his will) to the confusion of the wicked. Which if\nit pleased God to doo here, as a speciall worke, whereby to shew his\nomnipotencie, to the confirmation of his peoples faith, in the doctrine\nof their Messias delivered unto them by the prophet _Moses_, then was\nit miraculous and extraordinarie, and not to be looked for now. And\n(as some suppose) there were then a consort or crew of false prophets,\nwhich could also foretell things to come, and worke miracles. I answer,\nit was extraordinarie and miraculous, & that it pleased God so to\ntrie his people; but he worketh not so in these daies: for the working\nof miracles is ceased. Likewise in this case it might well stand\nwith Gods glorie, to use the hands of _Pharaos_ magicians, towards\nthe hardening of their maisters hart; and to make their illusions\nand ridiculous conceipts to become effectuall. For God had promised\nand determined to harden the heart of _Pharao_. As for the miracles\nwhich _Moses_ did, they mollified it so, as he alwaies relented upon\nthe sight of the same. For unto the greatnesse of his miracles were\nadded such modestie and patience, as might have mooved even a heart\nof steele or flint. But _Pharaos_ frowardnes alwaies grew upon the\nmagicians actions: the like example, or the resemblance whereof, we\nfind not againe in the scriptures. And though there were such people\nin those daies suffered and used by God, for the accomplishment of his\nwill and secret purpose: yet it followeth not, that now, when Gods\nwill is wholie revealed unto us in his word, and his sonne exhibited\n(for whome, or rather for the manifestation of whose comming all those\nthings were suffered or wrought) such things and such people should\nyet continue. So as I conclude, the cause being taken awaie, the\nthing proceeding thence remaineth not. And to assigne our witches and\nconjurors their roome, is to mocke and contemne Gods woonderfull works;\nand to oppose against them cousenages, juggling knacks, and things\nof nought. And therefore, as they must confesse, that none in these\ndaies can doo as _Moses_ did: so it may be answered, that none in these\ndaies can doo as _Jannes_ and _Jambres_ did: who, if they had beene\nfalse prophets, as they were jugglers, had yet beene more privileged to\nexceed our old women or conjurors, in the accomplishing of miracles,\nor in prophesieng, &c. For who may be compared with _Balaam_? Naie,\nI dare saie, that _Balaams_ asse wrought a greater miracle, and more\nsupernaturall, than either the pope or all the conjurors and witches in\nthe world can doo at this daie.\n\n\u2666Pharaos magicians were not maisters of their owne actions.\u2666\n\n\u2666Exod. 10.\u2666\n\n\u2666God useth the wicked as instruments to execute his counsels &\njudgments.\u2666\n\n\u2666The contrarie effects that the miracles of Moses and the miracles of\nthe Aegyptian magici\u0101s wroght in the hart of Pharao.\u2666\n\nTo conclude, it is to be avouched (and there be proofes manifest\nenough) that our jugglers approch much neerer to resemble _Pharaos_\nmagicians, than either witches or conjurors, & can make a more\nlivelie shew of working miracles than anie inchantors can doo: for\nthese practise to shew that in action, which witches doo in words and\ntermes. But that you may thinke I have reason for the maintenance of\nmine opinion in this behalfe, I will surcease by multitude of words\nto amplifie this place, referring you to the tract following of the\nart of juggling, where you shall read strange practises and cunning\nconveiances; which bicause they cannot so convenientlie be described\nby phrase of speech, as that they should presentlie sinke into the\ncapacitie of you that would be practitioners of the same; I have caused\nthem to be set foorth in forme and figure, that your understanding\nmight be somewhat helped by instrumentall demonstrations. And when you\nhave perused that whole discoverie of juggling, compare the wonders\nthereof with the woonders imputed to conjurors and witches, (not\nomitting _Pharaos_ sorcerers at anie hand in this comparison) and I\nbeleeve you will be resolved, that the miracles doone in _Pharaos_\nsight by them, and the miracles ascribed unto witches, conjurors, &c:\nmay be well taken for false miracles, meere delusions, &c: and for such\nactions as are commonlie practised by cunning jugglers; be it either by\nlegierdemaine, confederacie, or otherwise.\n\n\u2666That the art of juggling is more, or at least no les strange in\nworking miracles than conjuring, witchcraft, &c.\u2666\n\n\n\n\n The xxii. Chapter.\n\n _The art of juggling discovered, and in what points it dooth\n principallie consist._\n\n\nNow because such occasion is ministred, and the matter so pertinent\nto my purpose, and also the life of witchcraft and cousenage so\nmanifestlie delivered in the art of juggling; I thought good to\ndiscover it, together with the rest of the other deceiptfull arts;\nbeing sorie that it falleth out to my lot, to laie open the secrets\nof this mysterie, to the hinderance of such poore men as live\nthereby: whose dooings herein are not onlie tollerable, but greatlie\ncommendable, so they abuse not the name of God, nor make the people\nattribute unto them his power; but alwaies acknowledge wherein the art\nconsisteth, so as thereby the other unlawfull and impious arts may be\nby them the rather detected and bewraied.\n\n\u2666In what respects juggling is tollerable and also commendable.\u2666\n\nThe true art therefore of juggling consisteth in legierdemaine; to\nwit, the nimble conveiance of the hand, which is especiallie performed\nthree waies. The first and principall consisteth in hiding and\nconveieng of balles, the second in the alteration of monie, the third\nin the shuffeling of the cards. He that is expert in these may shew\nmuch pleasure, and manie feats, and hath more cunning than all other\nwitches or magicians. All other parts of this art are taught when they\nare discovered: but this part cannot be taught by any description or\ninstruction, without great exercise and expense of time. And for as\nmuch as I professe rather to discover than teach these mysteries, it\nshall suffice to signifie unto you, that the endevor and drift of\njugglers is onelie to abuse mens eies and judgements. Now therefore\nmy meaning is, in words as plaine as I can, to rip up certeine\nproper tricks of that art; whereof some are pleasant and delectable,\nother some dreadfull and desperate, and all but meere delusions, or\ncounterfet actions, as you shall soone see by due observation of everie\nknacke by me heereafter deciphered.\n\n\u2666The three principall points wherein legierdemaine or nimblenes of hand\ndooth consist.\u2666\n\n\n\n\n The xxiii. Chapter.\n\n _Of the ball, and the manner of legierdemaine therewith, also\n notable feats with one or diverse balles._\n\n\nConcerning the ball, the plaies & devises thereof are infinite, in\nsomuch as if you can by use handle them well, you may shewe therewith\na hundreth feats. But whether you seeme to throw the ball into your\nleft hand, or into your mouth, or into a pot, or up into the aier, &c:\nit is to be kept still in your right hand. If you practise first with\na leaden bullet, you shall the sooner and better doo it with balles of\ncorke. The first place at your first learning, where you are to bestow\na great ball, is in the palme of your hand, with your ringfinger:\nbut a small ball is to be placed with your thombe, betwixt your\nringfinger and midlefinger, then are you to practise to doo it betwixt\nthe other fingers, then betwixt the forefinger and the thombe, with\nthe forefinger and midlefinger jointlie, and therein is the greatest\nand strangest cunning shewed. Lastlie the same small ball is to be\npractised in the palme of the hand, and by use you shall not onelie\nseeme to put anie one ball from you, and yet reteine it in your hand;\nbut you shall keepe foure or five as cleanelie and certeinelie as one.\nThis being atteined unto, you shall worke woonderfull feats: as for\nexample.\n\n\u2666Great varietie of plaie with the balles, &c.\u2666\n\n\u2666These feats are nimbly, cleanly, & swiftly to be conveied; so as the\neies of the beholders may not discerne or perceive the drift.\u2666\n\nLaie three or foure balles before you, and as manie small candlesticks,\nbolles, saltsellers, or saltseller covers, which is the best. Then\nfirst seeme to put one ball into your left hand, and therwithall seeme\nto hold the same fast: then take one of the candlesticks, or anie\nother thing (having a hollow foot, & not being too great) and seeme to\nput the ball which is thought to be in your left hand, underneath the\nsame, and so under the other candlesticks seeme to bestow the other\nballes: and all this while the beholders will suppose each ball to be\nunder each candlesticke: this doone, some charme or forme of words\nis commonlie used. Then take up one candlesticke with one hand, and\nblow, saieng; Lo, you see that is gone: & so likewise looke under ech\ncandlesticke with like grace and words, & the beholders will woonder\nwhere they are become. But if you, in lifting up the candlesticks with\nyour right hand, leave all those three or foure balles under one of\nthem (as by use you may easilie doo, having turned them all downe into\nyour hand, and holding them fast with your little and ringfingers) and\ntake the candlesticke with your other fingers, and cast the balles up\ninto the hollownes thereof (for so they will not roll so soone awaie)\nthe standers by will be much astonied. But it will seeme woonderfull\nstrange, if also in shewing how there remaineth nothing under an\nother of those candlesticks, taken up with your left hand, you leave\nbehind you a great ball, or anie other thing, the miracle will be the\ngreater. For first they thinke you have pulled awaie all the balles\nby miracle; then, that you have brought them all togither againe by\nlike meanes, and they neither thinke nor looke that anie other thing\nremaineth behind under anie of them. And therefore, after manie other\nfeats doone, returne to your candlesticks, remembring where you left\nthe great ball, and in no wise touch the same; but having an other like\nball about you, seeme to bestow the same in maner and forme aforesaid,\nunder a candlesticke which standeth furthest fr\u014d that where the ball\nlieth. And when you shall with [*]words or charmes seeme to conveie\nthe same ball from under the same candlesticke, and afterward bring it\nunder the candlesticke which you touched not, it will (I saie) seeme\nwoonderfull strange.\n\n\u2666Memorandum that the juggler must set a good grace on the matter: for\nthat is verie requisite.\u2666\n\n\u2666[*] As, Hey, fortuna furie, nunquam credo, passe, passe, when come\nyou sirra: _See pag._ 147.\u2666\n\n\n _To make a little ball swell in your hand till it be verie great._\n\nTake a verie great ball in your left hand, or three indifferent big\nballes; and shewing one or three little balles, seeme to put them into\nyour said left hand, concealing (as you may well doo) the other balles\nwhich were there in before: then use words, and make them seeme to\nswell, and open your hand, &c. This plaie is to be varied a hundreth\nwaies: for as you find them all under one candlesticke, so may you go\nto a stander by, and take off his hat or cap, and shew the balles to\nbe there, by conveieng them thereinto, as you turne the bottome upward.\n\n\n _To consume (or rather to conveie) one or manie balles into\n nothing._\n\nIf you take one ball, or more, & seeme to put it into your other hand,\nand whilest you use charming words, you conveie them out of your right\nhand into your lap; it will seeme strange. For when you open your left\nhand immediatlie, the sharpest lookers on will saie it is in your other\nhand, which also then you may open; & when they see nothing there, they\nare greatlie overtaken.\n\n\n _How to rap a wag upon the knuckles._\n\nBut I will leave to speake anie more of the ball, for herein I might\nhold you all daie, and yet shall I not be able to teach you to use\nit, nor scarslie to understand what I meane or write concerning it:\nbut certeinelie manie are persuaded that it is a spirit or a flie,\n&c. _Memorandum_,[*] that alwaies the right hand be kept open and\nstreight, onlie keepe the palme from view. And therefore you may end\nwith this miracle. \u00b6 Laie one ball upon your shoulder, an other on your\narme, and the third on the table: which because it is round, and will\nnot easilie lie upon the point of your knife, you must bid a stander by\nlaie it thereon, saieng that you meane to throwe all those three balles\ninto your mouth at once: and holding a knife as a pen in your hand,\nwhen he is laieng it upon the point of your knife, you may easilie with\nthe haft rap him on the fingers, for the other matter wilbe hard to doo.\n\n\u2666[*] [Rom.]\u2666\n\n\u2666This feate tendeth cheefelie to the mooving of laughter and mirth.\u2666\n\n\n\n\n The xxiiii. Chapter.\n\n _Of conveiance of monie._\n\n\nThe conveieng of monie is not much inferior to the ball, but much\neasier to doo. The principall place to keepe a peece of monie is the\npalme of your hand, the best peece to keepe is a testor; but with\nexercise all will be alike, except the mony be verie small, and then it\nis to be kept betwixt the fingers, almost at the fingers end, whereas\nthe ball is to be kept beelowe neere to the palme.\n\n\u2666The monie must not be of too small nor of too large a circumference\nfor hindering of the conveiance.\u2666\n\n\n _To conveie monie out of one of your hands into the other by\n legierdemaine._\n\nFirst you must hold open your right hand, & lay therin a testor, or\nsome big peece of monie: then laie thereupon the top of your long left\nfinger, and use words, and upon the sudden slip your right hand from\nyour finger wherwith you held downe the testor, and bending your hand a\nverie little, you shall reteine the testor still therein: and suddenlie\n(I saie) drawing your right hand through your left, you shall seeme\nto have left the testor there speciallie when you shut in due time\nyour left hand. Which that it may more plainelie appeare to be trulie\ndoone, you may take a knife, and seeme to knocke against it, so as it\nshall make a great sound: but in stead of knocking the peece in the\nleft hand (where none is) you shall hold the point of the knife fast\nwith the left hand, and knocke against the testor held in the other\nhand, and it will be thought to hit against the mony in the left hand.\nThen use words, and open your hand, and when nothing is seene, it will\nbe woondered at how the testor was remooved.\n\n\u2666This is prettie if it be cunninglie handled: for both the eare and the\neie is deceived by this devise.\u2666\n\n\n _To convert or transubstantiate monie into counters, or counters\n into monie._\n\nAnother waie to deceive the lookers on, is to doo as before, with a\ntestor; and keeping a counter in the palme of the left hand secretlie\nto seeme to put the testor thereinto; which being reteined still in the\nright hand, when the left hand is opened, the testor will seeme to be\ntransubstantiated into a counter.\n\n\n _To put one testor into one hand, and an other into the other hand,\n and with words to bring them togither._\n\nHe that hath once atteined to the facilitie of reteining one peece of\nmonie in his right hand, may shew a hundreth pleasant conceipts by that\nmeanes, and may reserve two or three as well as one. And lo then may\nyou seeme to put one peece into your left hand, and reteining it still\nin your right hand, you may togither therewith take up another like\npeece, and so with words seeme to bring both peeces togither.\n\n\u2666Varietie of trickes may be shewed in juggling with mony.\u2666\n\n\n _To put one testor into a strangers hand, and another into\n your owne, and to conveie both into the strangers hand with\n words._\n\nAlso you may take two testors evenlie set togither, and put the same in\nstead of one testor, into a strangers hand, and then making as though\nyou did put one testor into your left hand, with words you shall make\nit seeme that you conveie the testor in your hand, into the strangers\nhand: for when you open your said left hand, there shall be nothing\nseene; and he opening his hand shall find two, where he thought was but\none. By this devise (I saie) a hundreth conceipts may be shewed.\n\n\n _How to doo the same or the like feate otherwise._\n\nTo keepe a testor, &c: betwixt your finger, serveth speciallie for this\nand such like purposes. Hold out your hand, and cause one to laie a\ntestor upon the palme thereof, then shake the same up almost to your\nfingers ends, and putting your thombe upon it; you shall easilie, with\na little practise, conveie the edge betwixt the middle and forefinger,\nwhilest you proffer to put it into your other hand (provided alwaies\nthat the edge appeere not through the fingers on the backside) which\nbeing doone, take up another testor (which you may cause a stander by\nto laie downe) and put them both together, either closelie instead of\none into a strangers hand, or keepe them still in your owne: & (after\nwords spoken) open your hands, and there being nothing in one, and both\npeeces in the other, the beholders will woonder how they came togither.\n\n\u2666You must take heed that you be close and slie: or else you discredit\nthe art.\u2666\n\n\n _To throwe a peece of monie awaie, and to find it againe where you\n list._\n\nYou may, with the middle or ringfinger of the right hand, conveie a\ntestor into the palme of the same hand, & seeming to cast it awaie,\nkeepe it still: which with confederacie will seeme strange; to wit,\nwhen you find it againe, where another hath bestowed the verie like\npeece. But these things without exercise cannot be doone, and therefore\nI will proceed to shew things to be brought to passe by monie, with\nlesse difficultie; & yet as strange as the rest: which being unknowne\nare marvellouslie commended, but being knowne, are derided, & nothing\nat all regarded.\n\n\u2666Use and exercise maketh men readie and practive.\u2666\n\n\n _With words to make a groat or a testor to leape out of a pot, or\n to run alongst upon a table._\n\nYou shall see a juggler take a groat or a testor, and throwe it into\na pot, or laie it in the midst of a table, & with inchanting words\ncause the same to leape out of the pot, or run towards him, or from\nhim ward[*] alongst the table. Which will seeme miraculous, untill\nyou knowe that it is doone with a long blacke haire of a womans head,\nfastened to the brim of a groat, by meanes of a little hole driven\nthrough the same with a Spanish needle. In like sort you may use a\nknife, or anie other small thing: but if you would have it go from you,\nyou must have a confederate, by which meanes all juggling is graced and\namended.\n\n\u2666This feat is the stranger if it be doone by night; a candle placed\nbetweene the lookers on & the juggler: for by that means their eiesight\nis hindered from discerning the conceit.\u2666\n\n\u2666[*] [= himward]\u2666\n\n\n _To make a groat or a testor to sinke through a table, and to vanish\n out of a handkercher verie strangelie._\n\nA juggler also sometimes will borrow a groat or a testor, &c: and\nmarke it before you, and seeme to put the same into the middest of\na handkercher, and wind it so, as you may the better see and feele\nit. Then will he take you the handkercher, and bid you feele whether\nthe groat be there or naie; and he will also require you to put the\nsame under a candlesticke, or some such thing. Then will he send\nfor a bason, and holding the same under the boord right against the\ncandlesticke, will use certeine words of inchantments; and in short\nspace you shall heare the groat fall into the bason. This doone, one\ntakes off the candlesticke, and the juggler taketh the handkercher by\na tassell, and shaketh it; but the monie is gone: which seemeth as\nstrange as anie feate whatsoever, but being knowne, the miracle is\nturned to a bable. For it is nothing else, but to sowe a groat into the\ncorner of a handkercher, finelie covered with a peece of linnen, little\nbigger than your groat: which corner you must conveie in steed of the\ngroat delivered to you, into the middle of your handkercher; leaving\nthe other either in your hand or lap, which afterwards you must seeme\nto pull through the boord, letting it fall into a bason, &c.\n\n\u2666A discoverie of this juggling knacke.\u2666\n\n\n _A notable tricke to transforme a counter to a groat._\n\nTake a groat, or some lesse peece of monie, and grind it verie thin at\nthe one side; and take two counters, and grind them, the one at the\none side, the other on the other side: glew the smooth side of the\ngroat to the smooth side of one of the counters, joining them so close\ntogether as may be, speciallie at the edges, which may be so filed,\nas they shall seeme to be but one peece; to wit, one side a counter,\nand the other side a groat. Then take a verie little greene waxe (for\nthat is softest and therefore best) and laie it so upon the smooth side\nof the other counter, as it doo not much discolour the groat: and so\nwill that counter with the groat cleave togither, as though they were\nglewed; and being filed even with the groat and the other counter, it\nwill seeme so like a perfect entire counter, that though a stranger\nhandle it, he shall not bewraie it; then having a little touched your\nforefinger, and the thombe of your right hand with soft waxe, take\ntherewith this counterfet counter, and laie it downe openlie upon\nthe palme of your left hand, in such sort as an auditor laieth downe\nhis counters, wringing the same hard, so as you may leave the glewed\ncounter with the groat apparentlie in the palme of your left hand;\nand the smooth side of the waxed counter will sticke fast upon your\nthombe, by reason of the wax wherwith it is smeered, and so may you\nhide it at your pleasure. Provided alwaies, that you laie the waxed\nside downeward, and the glewed side upward: then close your hand, and\nin or after the closing thereof turne the peece, & so in stead of a\ncounter (which they suppose to be in your hand) you shall seeme to have\na groat, to the astonishment of the beholders, if it be well handled.\n\n\u2666The juggler must have none of his trinkets wanting: besides that, it\nbehooveth him to be mindfull, least he mistake his trickes.\u2666\n\n\n\n\n The xxv. Chapter.\n\n _An excellent feat, to make a two penie peece lie plaine in the\n palme of your hand, and to be passed from thence when you list._\n\n\nPut a little red wax (not too thin) upon the naile of your longest\nfinger, then let a stranger put a two penie peece into the palme of\nyour hand, and shut your fist suddenlie, and conveie the two penie\npeece upon the wax, which with use you may so accomplish, as no man\nshall perceive it. Then and in the meane time use [*]words of course,\nand suddenlie open your hand, holding the tippes of your fingers rather\nlower than higher than the palme of your hand, and the beholders will\nwoonder where it is become. Then shut your hand suddenlie again, & laie\na wager whether it be there or no; and you may either leave it there,\nor take it awaie with you at your pleasure. This (if it be will[\u2020]\nhandled) hath more admiration than any other feat of the hand.\n_Memorandum_[\u2021] this may be best handled, by putting the wax upon the\ntwo penie peece, but then must you laie it in your hand your selfe.\n\n\u2666[*] As, Ailif, casyl, zaze, hit mel meltat: Saturnus, Jupiter, Mars,\nSol, Venus, Mercurie, Luna: or such like.\u2666\n\n\u2666[\u2020] [for well]\u2666\n\n\u2666[\u2021] [Rom.]\u2666\n\n\n _To conveie a testor out of ones hand that holdeth it fast._\n\nSticke a little wax upon your thombe, and take a stander by by the\nfinger, shewing him the testor, and telling him you will put the same\ninto his hand: then wring it downe hard with your waxed thombe, and\nusing many words looke him in the face, & as soone as you perceive him\nto looke in your face, or fr\u014d your hand, suddenlie take awaie your\nthombe, & close his hand, and so will it seeme to him that the testor\nremaineth: even as if you wring a testor upon ones forehead, it will\nseeme to sticke, when it is taken awaie, especiallie if it be wet. Then\ncause him to hold his hand still, and with speed put into another mans\nhand (or into your owne) two testors in stead of one, and use words\nof course, wherby you shall make not onelie the beholders, but the\nholders beleeve, when they open their hands, that by inchantment you\nhave brought both togither.\n\n\n _To throwe a peece of monie into a deepe pond, and to fetch it\n againe from whence you list._\n\nThere be a marvellous number of feats to be doone with monie, but if\nyou will worke by private confederacie, as to marke a shilling, or anie\nother thing, and throwe the same into a river or deepe pond, and having\nhid a shilling before with like marks in some other secret place; bid\nsome go presentlie & fetch it, making them beleeve, that it is the\nverie same which you threw into the river: the beholders will marvell\nmuch at it. And of such feats there may be doone a marvellous number;\nbut manie more by publike confederacie, whereby one may tell another\nhow much monie he hath in his pursse, and a hundreth like toies, and\nall with monie.\n\n\u2666In these knacks of confederacie Feats had the name, whilest he lived.\u2666\n\n\n _To conveie one shilling being in one hand into another,\n holding your armes abroad like a rood._\n\nEvermore it is necessarie to mingle some merie toies among your grave\nmiracles, as in this case of monie, to take a shilling in each hand,\nand holding your armes abroad, to laie a wager that you will put them\nboth into one hand, without bringing them anie whit neerer togither.\nThe wager being made, hold your armes abroad like a rood, and turning\nabout with your bodie, laie the shilling out of one of your hands upon\nthe table, and turning to the other side take it up with the other\nhand: and so you shall win your wager.\n\n\u2666A knacke more merrie than marvellous.\u2666\n\n\n _How to rap a wag on the knuckles._\n\nDeliver one peece of monie with the left hand to one, and to a second\nperson another, and offer him that you would rap on the fingers the\nthird; for he (though he be ungratious and subtill) seeing the other\nreceive monie, will not lightlie refuse it: and when he offereth to\ntake it, you may rap him on the fingers with a knife, or somewhat else\nheld in the right hand, saieng that you knew by your familiar, that he\nment to have kept it from you.\n\n\u2666Another to the same purpose read in pag. 324.\u2666\n\n\n\n\n The xxvi. Chapter.\n\n _To transforme anie one small thing into anie other forme by\n folding of paper._\n\n\nTake a sheete of paper, or a handkercher, and fold or double the same,\nso as one side be a little longer than an other: then put a counter\nbetweene the two sides or leaves of the paper or handkercher, up to\nthe middle of the top of the fold, holding the same so as it be not\nperceived, and laie a groat on the outside thereof, right against the\ncounter, and fold it downe to the end of the longer side: and when you\nunfold it againe, the groat will be where the counter was, and the\ncounter where the groat was; so as some will suppose that you have\ntransubstantiated the monie into a counter, and with this manie feats\nmay be doone.\n\nThe like or rather stranger than it may be done, with two papers three\ninches square a peece, divided by two folds into three equall parts\nat either side, so as each folded paper remaine one inch square: then\nglew the backsides of the two papers together as they are folded, &\nnot as they are open, & so shall both papers seeme to be but one; &\nwhich side soever you open, it shall appeare to be the same, if you\nhide handsomelie the bottome, as you may well doo with your middle\nfinger, so as if you have a groat in the one and a counter in the\nother, you (having shewed but one) may by turning the paper seeme to\ntransubstantiate it. This may be best performed, by putting it under a\ncandlesticke, or a hat, &c: and with [*]words seeme to doo the feat.\n\n\u2666[*] Such as you shall find in pag. 323, & 329. in the marginal notes\nor some strange terms of your owne devising.\u2666\n\n\n\n\n The xxvii. Chapter.\n\n _Of cards, with good cautions how to avoid cousenage therein:\n speciall rules to conveie and handle the cards, and the maner\n and order how to accomplish all difficult and strange things\n wrought with cards._\n\n\nHaving now bestowed some waste monie among you, I will set you to\ncards; by which kind of witchcraft a great number of people have\njuggled awaie not onelie their monie, but also their lands, their\nhealth, their time, and their honestie. I dare not (as I could) shew\nthe lewd juggling that chetors practise, least it minister some offense\nto the well disposed, to the simple hurt and losses, and to the wicked\noccasion of evill dooing. But I would wish all gamesters to beware,\nnot onlie with what cards and dice they plaie, but speciallie with\nwhome & where they exercise gaming. And to let dice passe (as whereby\na man maie be inevitablie cousened) one that is skilfull to make and\nuse Bumcards, may undoo a hundreth wealthie men that are given to\ngaming: but if he have a confederate present, either of the plaiers\nor standers by, the mischiefe cannot be avoided. If you plaie among\nstrangers, beware of him that seemes simple or drunken; for under their\nhabit the most speciall couseners are presented, & while you thinke\nby their simplicitie and imperfections to beguile them (and therof\nperchance are persuaded by their confederats, your verie freends as you\nthinke) you your selfe will be most of all overtaken. Beware also of\nbettors by, and lookers on, and namelie of them that bet on your side:\nfor whilest they looke in your game without suspicion, they discover it\nby signes to your adversaries, with whome they bet, and yet are their\nconfederates.\n\n\u2666Of dice plaie & the like unthriftie games, mark these two olde verses:\n_Ludens taxillis bene respice quid sit in illis, Mors tua fors tua res\ntua spes tua pendet in illis_: and remember them.\u2666\n\nBut in shewing feats, and juggling with cards, the principall point\nconsisteth in shuffling them nimblie, and alwaies keeping one certeine\ncard either in the bottome, or in some knowne place of the stocke,\nfoure or five cards from it. Hereby you shall seeme to worke woonders;\nfor it will be easie for you to see or spie one card, which though you\nbe perceived to doo, it will not be suspected, if you shuffle them\nwell afterwards. And this note I must give you, that in reserving the\nbottome card, you must alwaies (whilest you shuffle) keepe him a little\nbefore or a little behind all the cards lieng underneath him, bestowing\nhim (I saie) either a little beyond his fellowes before, right over\nthe forefinger, or else behind the rest, so as the little finger of\nthe left hand may meete with it: which is the easier, the readier,\nand the better waie. In the beginning of your shuffling, shuffle as\nthicke as you can; and in the end throw upon the stocke the nether card\n(with so manie mo at the least as you would have preserved for anie\npurpose) a little before or behind the rest. Provided alwaies, that\nyour forefinger, if the packe be laied before, or the little finger, if\nthe packe lie behind, creepe up to meete with the bottome card, and\nnot lie betwixt the cards: and when you feele it, you may there hold\nit, untill you have shuffled over the cards againe, still leaving your\nkept card below. Being perfect herein, you may doo almost what you list\nwith the cards. By this meanes, what packe soever you make, though it\nconsist of eight, twelve, or twentie cards, you may keepe them still\ntogether unsevered next to the nether card, and yet shuffle them often\nto satisfie the curious beholders. As for example, and for brevities\nsake, to shew you diverse feats under one.\n\n\u2666Note.\u2666\n\n\n _How to deliver out foure aces, and to convert them into\n foure knaves._\n\nMake a packe of these eight cards; to wit, foure knaves and foure aces:\nand although all the eight cards must lie immediatlie together, yet\nmust ech knave and ace be evenlie severed, and the same eight cards\nmust lie also in the lowest place of the bunch. Then shuffle them so,\nas alwaies at the second shuffling, or at least wise at the end of your\nshuffling the said packe, and of the packe one ace may lie nethermost,\nor so as you may know where he goeth and lieth: and alwaies (I saie)\nlet your foresaid packe with three or foure cards more lie unseparablie\ntogether immediatlie upon and with that ace. Then using some speech or\nother devise, and putting your hands with the cards to the edge of the\ntable to hide the action, let out privilie a peece of the second card,\nwhich is one of the knaves, holding foorth the stocke in both your\nhands, and shewing to the standers by the nether card (which is the ace\nor kept card) covering also the head or peece of the knave (which is\nthe next card) with your foure fingers, draw out the same knave, laieng\nit downe on the table: then shuffle againe, keeping your packe whole,\nand so have you two aces lieng together in the bottome. And therfore,\nto reforme that disordered card, as also for a grace and countenance\nto that action, take off the uppermost card of the bunch, and thrust\nit into the middest of the cards; and then take awaie the nethermost\ncard, which is one of your said aces, and bestow him likewise. Then may\nyou begin as before, shewing an other ace, and in steed thereof, laie\ndowne an other knave: and so foorth, untill in steed of foure aces you\nhave laied downe foure knaves. The beholders all this while thinking\nthat there lie foure aces on the table, are greatlie abused, and will\nmarvell at the transformation.\n\n\u2666You must be well advised in the shuffling of the bunch, least you\novershoot your selfe.\u2666\n\n\n _How to tell one what card he seeth in the bottome, when the\n same card is shuffled into the stocke._\n\nWhen you have seene a card privilie, or as though you marked it not,\nlaie the same undermost, and shuffle the cards as before you are\ntaught, till your card lie againe below in the bottome. Then shew the\nsame to the beholders, willing them to remember it: then shuffle the\ncards, or let anie other shuffle them; for you know the card alreadie,\nand therefore may at anie time tell them what card they saw: which[*]\nneverthelesse would be done with great circumstance and shew of\ndifficultie.\n\n\u2666[*] For that will drawe the action into the greater admiration.\u2666\n\n\n _An other waie to doo the same, having your selfe indeed never\n seene the card._\n\nIf you can see no card, or be suspected to have seene that which you\nmeane to shew, then let a stander by first shuffle, and afterwards take\nyou the cards into your hands, and (having shewed and not seene the\nbottome card) shuffle againe, and keepe the same card, as before you\nare taught; and either make shift then to see it when their suspicion\nis past, which maie be done by letting some cards fall, or else laie\ndowne all the cards in heaps, remembring where you laid your bottome\ncard. Then spie how manie cards lie in some one heape, and laie the\nheape where your bottome card is upon that heape, and all the other\nheapes upon the same: and so, if there were five cards in the heape\nwheron you laied your card, then the same must be the sixt card, which\nnow you may throw out, or looke upon without suspicion: and tell them\nthe card they saw.\n\n\n _To tell one without confederacie what card he thinketh._\n\nLaie three cards on a table, a little waie distant, and bid a stander\nby be true and not waver, but thinke one of them three, and by his eie\nyou shall assuredlie perceive which he both seeth and thinketh. And you\nshall doo the like, if you cast downe a whole paire of cards with the\nfaces upward, wherof there will be few or none plainlie perceived, and\nthey also coate cards. But as you cast them downe suddenlie, so must\nyou take them up presentlie, marking both his eie and the card whereon\nhe looketh.\n\n\u2666The eie bewraieth the thought.\u2666\n\n\n\n\n The xxviii. Chapter.\n\n _How to tell what card anie man thinketh, how to conveie the\n same into a kernell of a nut or cheristone, &c: and the same\n againe into ones pocket: how to make one drawe the same or\n anie card you list, and all under one devise._\n\n\nTake a nut, or a cheristone, & burne a hole through the side of the\ntop of the shell, and also through the kernell (if you will) with a\nhot bodkin, or boare it with a nall; and with the eie of a needle pull\nout some of the kernell, so as the same may be as wide as the hole of\nthe shell. Then write the number or name of a card in a peece of fine\npaper one inch or halfe an inch in length, and halfe so much in bredth,\nand roll it up hard: then put it into a nut, or cheristone, and close\nthe hole with a little red waxe, and rub the same with a litle dust,\nand it will not be perceived, if the nut or cheristone be browne or\nold. Then let your confederate thinke that card which you have in your\nnut, &c: and either conveie the same nut or cheristone into some bodies\npocket, or laie it in some strange place: then make one drawe the same\nout of the stocke held in your hand, which by use you may well doo. But\nsaie not; I will make you perforce draw such a card: but require some\nstander by to draw a card, saieng that it skils not what card he draw.\nAnd if your hand serve you to use the cards well, you shall prefer unto\nhim, and he shall receive (even though he snatch at an other) the verie\ncard which you kept, and your confederate thought, and is written in\nthe nut, and hidden in the pocket, &c. You must (while you hold the\nstocke in your hands, tossing the cards to and fro) remember alwaies\nto keepe your card in your eie, and not to loose the sight thereof.\nWhich feate, till you be perfect in, you may have the same privilie\nmarked; and when you perceive his hand readie to draw, put it a little\nout towards his hand, nimblie turning over the cards, as though you\nnumbred them, holding the same more loose and open than the rest, in\nno wise suffering him to draw anie other: which if he should doo, you\nmust let three or foure fall, that you may beginne againe. \u00b6 This will\nseeme most strange, if your said paper be inclosed in a button, and by\nconfederacie sowed upon the doublet or cote of anie bodie. This tricke\nthey commonlie end with a nut full of inke, in which case some wag or\nunhappie boie is to be required to thinke a card; and having so doone,\nlet the nut be delivered him to cracke, which he will not refuse to\ndoo, if he have seene the other feate plaied before.\n\n\u2666Tricks with cards, &c: which must be doone with confederacie.\u2666\n\n\u2666A merrie conceipt, the like whereof you shall find in pag. 324, & 330.\u2666\n\n\n\n\n The xxix. Chapter.\n\n _Of fast or loose, how to knit a hard knot upon a handkercher, and\n to undoo the same with words._\n\n\nThe _Aegyptians_ juggling witchcraft or sortilegie standeth much\nin fast or loose, whereof though I have written somwhat generallie\nalreadie, yet having such oportunitie I will here shew some of their\nparticular feats; not treating of their common tricks which is so\ntedious, nor of their fortune telling which is so impious; and yet both\nof them meere cousenages. \u00b6 Make one plaine loose knot, with the two\ncorner ends of a handkercher, and seeming to draw the same verie hard,\nhold fast the bodie of the said handkercher (neere to the knot) with\nyour right hand, pulling the contrarie end with the left hand, which is\nthe corner of that which you hold. Then close up handsomlie the knot,\nwhich will be yet somewhat loose, and pull the handkercher so with your\nright hand, as the left hand end may be neere to the knot: then will it\nseeme a true and a firme knot. And to make it appeare more assuredlie\nto be so indeed, let a stranger pull at the end which you hold in your\nleft hand, whilest you hold fast the other in your right hand: and then\nholding the knot with your forefinger & thombe, & the nether part of\nyour handkercher with your other fingers, as you hold a bridle when\nyou would with one hand slip up the knot and lengthen your reines. This\ndoone, turne your handkercher over the knot with the left hand, in\ndooing whereof you must suddenlie slip out the end or corner, putting\nup the knot of your handkercher with your forefinger and thombe, as\nyou would put up the foresaid knot of your bridle. Then deliver the\nsame (covered and wrapt in the middest of your handkercher) to one, to\nhold fast, and so after some words used, and wagers laied, take the\nhandkercher and shake it, and it will be loose.\n\n\u2666Fast and loose with a handkercher.\u2666\n\n\n _A notable feate of fast or loose; namelie, to pull three beadstones\n from off a cord, while you hold fast the ends thereof, without\n remooving of your hand._\n\nTake two little whipcords of two foote long a peece, double them\nequallie, so as there may appeare foure ends. Then take three great\nbeadstones, the hole of one of them beeing bigger than the rest; and\nput one beadstone upon the eie or bowt of the one cord, and an other\non the other cord. Then take the stone with the greatest hole, and let\nboth the bowts be hidden therein: which may be the better doone, if you\nput the eie of the one into the eie or bowt of the other. Then pull\nthe middle bead upon the same, being doubled over his fellow, and so\nwill the beads seeme to be put over the two cords without partition.\nFor holding fast in each hand the two ends of the two cords, you may\ntosse them as you list, and make it seeme manifest to the beholders,\nwhich may not see how you have doone it, that the beadstons are put\nupon the two cords without anie fraud. Then must you seeme to adde\nmore effectuall binding of those beadstones to the string, and make\none halfe of a knot with one of the ends of each side; which is for\nno other purpose, but that when the beadstones be taken awaie, the\ncords may be seene in the case which the beholders suppose them to be\nin before. For when you have made your halfe knot (which in anie wise\nyou may not double to make a perfect knot) you must deliver into the\nhands of some stander by those two cords; namelie, two ends evenlie set\nin one hand, and two in the other, and then with a wager, &c: beginne\nto pull off your beadstones, &c: which if you handle nimblie, and in\nthe end cause him to pull his two ends, the two cords will shew to be\nplaced plainelie, and the beadstones to have come through the cords.\nBut these things are so hard and long to be described, that I will\nleave them; whereas I could shew great varietie.\n\n\u2666Fast or lose with whipcords and beades.\u2666\n\n\u2666This conveiance must be closelie doone: _Ergo_ it must be no bunglers\nworke.\u2666\n\n\n\n\n The xxx. Chapter.\n\n _Juggling knacks by confederacie, and how to know whether one\n cast crosse or pile by the ringing._\n\n\nLaie a wager with your confederate (who must seeme simple, or\nobstinatlie opposed against you) that standing behind a doore, you will\n(by the sound or ringing of the monie) tell him whether he cast crosse\nor pile: so as when you are gone, and he hath fillipped the monie\nbefore the witnesses who are to be cousened, he must saie; What is it,\nif it be crosse; or What ist, if it be pile: or some other such signe,\nas you are agreed upon, and so you need not faile to gesse rightlie.\nBy this meanes (if you have anie invention) you may seeme to doo a\nhundreth miracles, and to discover the secrets of a mans thoughts, or\nwords spoken a far off.\n\n\u2666What is it? What ist? signes of confederacie.\u2666\n\n\n _To make a shoale of goslings drawe a timber log._\n\nTO make a shoale of goslings, or (as they saie) a gaggle of geese to\nseeme to drawe a timber log, is doone by that verie meanes that is\nused, when a cat dooth drawe a foole through a pond or river: but\nhandled somewhat further off from the beholders.\n\n\n _To make a pot or anie such thing standing fast on the cupboord, to\n fall downe thense by vertue of words._\n\nLet a cupboord be so placed, as your confederate may hold a blacke\nthred without in the court, behind some window of that roome; and at\na certeine lowd word spoken by you, he may pull the same thred, being\nwoond about the pot, &c. And this was the feate of _Eleazar_, which\n_Josephus_ reporteth to be such a miracle.\n\n\u2666Eleazers feate of c\u014dfederacie.\u2666\n\n\n _To make one danse naked._\n\nMake a poore boie confederate with you, so as after charmes, &c:\nspoken by you, he uncloth himselfe, and stand naked, seeming (whilest\nhe undresseth him) to shake, stampe, and crie, still hastening to be\nunclothed, till he be starke naked: or if you can procure none to go\nso far, let him onelie beginne to stampe and shake, &c: and to uncloth\nhim, and then you may (for the reverence of the companie) seeme to\nrelease him.\n\n\n _To transforme or alter the colour of ones cap or hat._\n\nTake a confederates hat, and use certeine [*]words over it, and\ndeliver it to him againe, and let him seeme to be wroth, and cast it\nbacke to you againe, affirming that his was a good new blacke hat, but\nthis is an old blew hat, &c: and then you may seeme to countercharme\nit, and redeliver it, to his satisfaction.\n\n\u2666[*] As, Droch myroch, & senaroth betu baroch assmaaroth, ro\u016bsee\nfarounsee, hey passe passe, &c: or such like strange words.\u2666\n\n\n _How to tell where a stollen horsse is become._\n\nBy meanes of confederacie, _Steeven Tailor_ and one _Pope_ abused\ndivers countrie people. For _Steeven Tailor_ would hide awaie his\nneighbours horsses, &c: and send them[*] to _Pope_, (whom he before\nhad told where they were) promising to send the parties unto him, whome\nhe described and made knowne by divers signes: so as this _Pope_ would\ntell them at their first entrance unto the doore. Wherefore they came,\nand would saie that their horsses were stollen, but the theefe should\nbe forced to bring backe the horsses, &c: and leave them within one\nmile south and bywest, &c: of his house, even as the plot was laid,\nand the packe made before by _Steeven_ and him. This _Pope_ is said of\nsome to be a witch, of others he is accompted a conjuror; but commonlie\ncalled a wise man, which is all one with a soothsaier or witch.\n\n\u2666Pope and Tailor c\u014dfederates.\u2666\n\n\u2666[*] [? then]\u2666\n\n\n\n\n The xxxi. Chapter.\n\n _Boxes to alter one graine into another, or to consume the\n graine or corne to nothing._\n\n\nThere be divers juggling boxes with false bottoms, wherein manie false\nfeates are wrought. First they have a box covered or rather footed\nalike at each end, the bottome of the one end being no deeper than as\nit may conteine one lane of corne or pepper glewed thereupon. Then use\nthey to put into the hollow end thereof some other kind of graine,\nground or unground; then doo they cover it, and put it under a hat or\ncandlesticke: and either in putting it therinto, or pulling it thence,\nthey turne the box, and open the contrarie end, wherein is shewed a\ncontrarie graine: or else they shew the glewed end first (which end\nthey suddenlie thrust into a boll or bag of such graine as is glewed\nalreadie thereupon) and secondlie the emptie box.\n\n\u2666Note the maner of this conveiance.\u2666\n\n\n _How to conveie (with words or charmes) the corne conteined in\n one box into an other._\n\nThere is another box fashioned like a bell, wherinto they doo put so\nmuch, and such corne or spice as the foresaid hollow box can conteine.\nThen they stop or cover the same with a peece of lether, as broad[*]\nas a testor, which being thrust up hard towards the midle part or\nwaste of the said bell, will sticke fast, & beare up the corne. And\nif the edge of the leather be wet, it will hold the better. Then take\nthey the other box dipped (as is aforesaid) in corne, and set downe\nthe same upon the table, the emptie end upward, saieng that they will\nconveie the graine therein into the other box or bell: which being set\ndowne somewhat hard upon the table, the leather and the corne therein\nwill fall downe, so as the said bell being taken up from the table,\nyou shall see the corne lieng thereon, and the stopple will be hidden\ntherwith, & covered: & when you uncover the other box, nothing shall\nremaine therein. But presentlie the corne must be swept downe with one\nhand into the other, or into your lap or hat. Manie feats maie be done\nwith this box, as to put therein a tode, affirming the same to have\nbeene so turned from corne, &c: and then manie beholders will suppose\nthe same to be the jugglers divell, whereby his feats and miracles\nare wrought. But in truth, there is more cunning witchcraft used in\ntransferring of corne after this sort, than is in the transferring of\none mans corne in the grasse into an other mans feeld: which[\u2020] the\nlawe of the twelve tables dooth so forceablie condemne: for the one is\na cousening slight, the other is a false lie.\n\n\u2666[*] [= thick]\u2666\n\n\u2666You must take heed that when the corne commeth out it cover & hide the\nleather, &c.\u2666\n\n\u2666[\u2020] See the 12 booke of this discoverie, in the title _Habar_, cap.\n4. pag. 220, 221.\u2666\n\n\n _Of an other boxe to convert wheat into flower with words, &c._\n\nThere is an other boxe usuall among jugglers, with a bottome in the\nmiddle thereof, made for the like purposes. One other also like a\ntun, wherin is shewed great varietie of stuffe, as well of liquors\nas spices, and all by means of an other little tun within the same,\nwherein and whereon liquors and spices are shewed. But this would aske\ntoo long a time of description.\n\n\n _Of diverse petie juggling knacks._\n\nThere are manie other beggerlie feats able to beguile the simple, as\nto make an ote stir by spetting thereon, as though it came to passe by\nwords. Item to deliver meale, pepper, ginger, or anie powder out of the\nmouth after the eating of bread, &c: which is doone by reteining anie\nof those things stuffed in a little paper or bladder conveied into your\nmouth, and grinding the same with your teeth. \u00b6 Item, a rish through\na peece of a trencher, having three holes, and at the one side the\nrish appearing out in the second, at the other side in the third hole,\nby reason of a hollow place made betwixt them both, so as the slight\nconsisteth in turning the peece of trencher.\n\n\u2666These are such sleights that even a bungler may doo them: and yet\nprettie, &c.\u2666\n\n\n\n\n The xxxii. Chapter.\n\n _To burne a thred, and to make it whole againe with the ashes\n thereof._\n\n\nIt is not one of the woorst feats to burne a thred handsomelie, and\nto make it whole againe: the order whereof is this. Take two threds,\nor small laces, of one foote in length a peece: roll up one of them\nround, which will be then of the quantitie of a pease, bestow the same\nbetweene your left forefinger and your thombe. Then take the other\nthred, and hold it foorth at length, betwixt the forefinger and thombe\nof each hand, holding all your fingers deintilie, as yong gentlewomen\nare taught to take up a morsell of meate. Then let one cut asunder the\nsame thred in the middle. When that is doone, put the tops of your\ntwo thombes together, and so shall you with lesse suspicion receive\nthe peece of thred which you hold in your right hand into your left,\nwithout opening of your left finger and thombe: then holding these two\npeeces as you did the same before it was cut, let those two be cut also\nasunder in the middest, and they conveied againe as before, untill\nthey be cut verie short, and then roll all those ends together, and\nkeepe that ball of short threds before the other in your left hand,\nand with a knife thrust out the same into a candle, where you may hold\nit untill the said ball of short threds be burnt to ashes. Then pull\nbacke the knife with your right hand, and leave the ashes with the\nother ball betwixt the forefinger and thombe of your left hand, and\nwith the two thombs & two forefingers together seeme to take paines to\nfrot and rub the ashes, untill your thred be renewed, and drawe out\nthat thred at length which you kept all this while betwixt your left\nfinger and thombe. This is not inferior to anie jugglers feate if it be\nwell handled, for if you have legierdemaine to bestowe the same ball of\nthred, and to change it from place to place betwixt your other fingers\n(as may easilie be doone) then will it seeme verie strange.\n\n\u2666Marke the maner of this conceit and devise.\u2666\n\n\u2666That is, neatlie and deintilie.\u2666\n\n\u2666A thred cut in manie peeces and burned to ashes made whole againe.\u2666\n\n\n _To cut a lace asunder in the middest, and to make it whole\n againe._\n\nBy a devise not much unlike to this, you may seeme to cut asunder any\nlace that hangeth about ones necke, or any point, girdle, or garter,\n&c: and with witchcraft or conjuration to make it whole and closed\ntogether againe. For the accomplishment whereof, provide (if you can)\na peece of the lace, &c: which you meane to cut, or at the least a\npatterne like the same, one inch and a halfe long, & (keeping it double\nprivilie in your left hand, betwixt some of your fingers neere to the\ntips thereof) take the other lace which you meane to cut, still hanging\nabout ones necke, and drawe downe your said left hand to the bought\nthereof: and putting your owne peece a little before the other (the\nend or rather middle whereof you must hide betwixt your forefinger\nand thombe) making the eie or bought, which shall be seene, of your\nowne patterne, let some stander by cut the same asunder, and it will\nbe surelie thought that the other lace is cut; which with words and\nfroting, &c: you shall seeme to renew & make whole againe. This, if it\nbe well handled, will seeme miraculous.\n\n\u2666The means discovered.\u2666\n\n\n _How to pull laces innumerable out of your mouth, of what colour or\n length you list, and never anie thing seene to be therein._\n\nAs for pulling laces out of the mouth, it is somewhat a stale jest,\nwhereby jugglers gaine monie among maides, selling lace by the yard,\nputting into their mouths one round bottome as fast as they pull out an\nother, and at the just end of everie yard they tie a knot, so as the\nsame resteth upon their teeth: then cut they off the same, and so the\nbeholders are double and treble deceived, seeing as much lace as will\nbe conteined in a hat, and the same of what colour you list to name,\nto be drawne by so even yards out of his mouth, and yet the juggler to\ntalke as though there were nothing at all in his mouth.\n\n\u2666A common juggling knacke of flat cousenage plaied among the simple,\n&c.\u2666\n\n\n\n\n The xxxiii. Chapter.\n\n _How to make a booke, wherein you shall shew everie leafe therein\n to be white, blacke, blew, red, yellow, greene, &c._\n\n\nThere are a thousand jugglings, which I am loth to spend time to\ndescribe, whereof some be common, and some rare, and yet nothing else\nbut deceipt, cousenage, or confederacie: whereby you may plainelie\nsee the art to be a kind of witchcraft. I will end therfore with one\ndevise, which is not common, but was speciallie used by _Clarvis_,\nwhome though I never saw to exercise the feat, yet am I sure I conceive\naright of that invention. He had (they saie) a booke, whereof he would\nmake you thinke first, that everie leafe was cleane white paper: then\nby vertue of words he would shew you everie leafe to be painted with\nbirds, then with beasts, then with serpents, then with angels, &c: the\ndevise thereof is this. \u00b6 Make a booke seven inches long, and five\ninches broad, or according to that proportion: and let there be xlix,\nleaves; to wit, seven times seven conteined therin, so as you may cut\nupon the edge of each leafe six notches, each notch in depth halfe a\nquarter of an inch, and one inch distant. Paint everie foureteenth and\nfifteenth page (which is the end of everie sixt leafe, & the beginning\nof everie seventh) with like colour, or one kind of picture. Cut off\nwith a paire of sheares everie notch of the first leafe, leaving onlie\none inch of paper in the uppermost place uncut, which will remaine\nalmost halfe a quarter of an inch higher than anie part of that leafe.\nLeave an other like inch in the second place of the second leafe,\nclipping away one inch of paper in the highest place immediatlie above\nit, and all the notches below the same, and so orderlie to the third,\nfourth, &c: so as there shall rest upon each leafe one onlie inch of\npaper above the rest. One high uncut inch of paper must answer to the\nfirst, directlie in everie seventh leafe of the booke: so as when you\nhave cut the first seven leaves, in such sort as I first described,\nyou are to begin in the selfe same order at the eight leafe, descending\nin such wise in the cutting of seven other leaves, and so againe at the\nfifteenth, to xxi, &c: untill you have passed through everie leafe, all\nthe thicknes of your booke.\n\n\u2666Juggling a kind of witchcraft.\u2666\n\n\u2666The invention of Clarvis.\u2666\n\n\u2666This knack is sooner learned by demonstrative means, than taught by\nwords of instruction.\u2666\n\nNow you shall understand, that after the first seven leaves, everie\nseventh leafe in the booke is to be painted, saving one seven leaves,\nwhich must remaine white. Howbeit you must observe, that at each\nBumleafe or high inch of paper, seven leaves distant, opposite one\ndirectlie and lineallie against the other, through the thicknesse of\nthe booke, the same page with the page precedent so to be painted with\nthe like colour or picture; and so must you passe through the booke\nwith seven severall sorts of colours or pictures: so as, when you shall\nrest your thombe upon anie of those Bumleaves, or high inches, and open\nthe booke, you shall see in each page one colour or picture through out\nthe booke; in an other rowe, an other colour, &c. To make that matter\nmore plaine unto you, let this be the description hereof. Hold the\nbooke with your left hand, and (betwixt your forefinger and thombe of\nyour right hand) slip over the booke in what place you list, and your\nthombe will alwaies rest at the seventh leafe; to wit, at the Bumleafe\nor high inch of paper from whence when your booke is streined, it will\nfall or slip to the next, &c. Which when you hold fast, & open the\nbooke, the beholders seeing each leafe to have one colour or picture\nwith so manie varieties, all passing continuallie & directlie thrugh\nthe whole booke, will suppose that with words you can discolour the\nleaves at your pleasure. But because perhaps you will hardlie conceive\nherof by this description, you shall (if you be disposed) see or buie\nfor a small value the like booke, at the shop of _W. Brome_ in Powles\nchurchyard, for your further instruction. \u00b6 There are certeine feats\nof activitie, which beautifie this art exceedinglie: howbeit even in\nthese, some are true, and some are counterfet; to wit, some done by\npractise, and some by confederacie. \u00b6 There are likewise divers feats\narythmeticall & geometricall: for them read _Gemma Phrysius_, and\n_Record_, _&c._ which being exercised by jugglers ad credit to their\nart. \u00b6 There are also (besides them which I have set downe in this\ntitle of _Hartumim_) sundrie strange experiments reported by _Plinie_,\n_Albert_, _Joh. Bap. Port. Neap._ and _Thomas Lupton_, wherof some are\ntrue, and some false: which being knowne to _Jannes_ and _Jambres_, or\nelse to our jugglers, their occupation is the more magnified, and they\nthereby more reverenced. \u00b6 Here is place to discover the particular\nknaveries of casting of lots, and drawing of cuts (as they terme it)\nwhereby manie cousenages are wrought: so as I dare not teach the\nsundrie devises thereof, least the ungodlie make a practise of it in\nthe commonwealth, where manie things are decided by those meanes, which\nbeing honestlie meant may be lawfullie used. But I have said alreadie\nsomewhat hereof in generall, and therefore also the rather have\nsuppressed the particularities, which (in truth) are meere juggling\nknackes: whereof I could discover a great number.\n\n\u2666This will seeme rare to the beholders.\u2666\n\n\u2666Wher such bookes may be gotten.\u2666\n\n\u2666See more hereof in the 11. book of this discoverie, in the title\n_Nahas_, cap. 10 pag. 197, 198.\u2666\n\n\n\n\n The xxxiiii. Chapter.\n\n _Desperate or dangerous juggling knacks, wherein the simple are\n made to thinke, that a seelie juggler with words can hurt\n and helpe, kill and revive anie creature at his pleasure:\n and first to kill anie kind of pullen, and to give it life\n againe._\n\n\nTake a hen, a chicke, or a capon, and thrust a nall or a fine sharpe\npointed knife through the midst of the head thereof, the edge towards\nthe bill, so as it may seeme impossible for hir to scape death: then\nuse words, and pulling out the knife, laie otes before hir, &c: and\nshe will eate and live, being nothing at all greeved or hurt with the\nwound; bicause the [*]braine lieth so far behind in the head as it is\nnot touched, though you thrust your knife betweene the combe and it:\nand after you have doone this, you may convert your speach and actions\nto the greevous wounding and present recovering of your owne selfe.\n\n\u2666[*] The naturall cause why a hen thrust thorough the head with a\nbodkin dooth live notwithstanding.\u2666\n\n\n _To eate a knife, and to fetch it out of anie other place._\n\nTake a knife, and conteine the same within your two hands, so as no\npart be seene thereof but a little of the point, which you must so\nbite at the first, as noise may be made therewith. Then seeme to put a\ngreat part thereof into your mouth, and letting your hand slip downe,\nthere will appeare to have beene more in your mouth than is possible to\nbe conteined therein. Then send for drinke, or use some other delaie,\nuntill you have let the said knife slip into your lap, holding both\nyour fists close together as before, and then raise them so from the\nedge of the table where you sit (for from thence the knife may most\nprivilie slip downe into your lap) and in steed of biting the knife,\nknable a little upon your naile, and then seeme to thrust the knife\ninto your mouth, opening the hand next unto it, and thrust up the\nother, so as it may appeare to the standers by, that you have delivered\nyour hands therof, and thrust it into your mouth: then call for\ndrinke, after countenance made of pricking and danger, &c. Lastlie, put\nyour hand into your lap, and taking that knife in your hand, you may\nseeme to bring it out from behind you, or from whence you list. \u00b6 But\nif you have another like knife and a confederate, you may doo twentie\nnotable woonders hereby: as to send a stander by into some garden or\norchard, describing to him some tree or herbe, under which it sticketh;\nor else some strangers sheath or pocket, &c.\n\n\u2666It must be cleanelie conveied in any case.\u2666\n\n\n _To thrust a bodkin into your head without hurt._\n\nTake a bodkin so made, as the haft being hollowe, the blade thereof\nmay slip thereinto as soone as you hold the point upward: and set the\nsame to your forehead, and seeme to thrust it into your head, and so\n(with a little sponge in your hand) you may wring out bloud or wine,\nmaking the beholders thinke the bloud or the wine (whereof you may\nsaie you have drunke verie much) runneth out of your forehead. Then,\nafter countenance of paine and greefe, pull awaie your hand suddenlie,\nholding the point downeward; and it will fall so out, as it will seeme\nnever to have beene thrust into the haft: but immediatlie thrust that\nbodkin into your lap or pocket, and pull out an other plaine bodkin\nlike the same, saving in that conceipt.\n\n\u2666The maner & meanes of this action.\u2666\n\n\n _To thrust a bodkin through your toong, and a knife through your\n arme: a pittifull sight, without hurt or danger._\n\nMake a bodkin, the blade therof being sundred in the middle, so as the\none part be not neere to the other almost by three quarters of an inch,\neach part being kept a sunder with one small bought or crooked piece\nof iron, of the fashion described hereafter in place convenient. Then\nthrust your toong betwixt the foresaid space; to wit, into the bought\nleft it the bodkin blade, thrusting the said bought behind your teeth,\nand biting the same: and then shall it seeme to sticke so fast in and\nthrough your toong, as that one can hardlie pull it out. \u00b6 Also the\nverie like may be doone with a knife so made, and put upon your arme:\nand the wound will appeare the more terrible, if a little bloud be\npowred thereupon.\n\n\u2666A forme or patterne of this bodkin and knife you shal see\ndescribed if you turne over a few leaves forward.\u2666\n\n\n _To thrust a peece of lead into one eie, and to drive it about\n (with a sticke) betweene the skin and flesh of the forehead,\n untill it be brought to the other eie, and there thrust out._\n\nPut a peece of lead into one of the nether lids of your eie, as big as\na tag of a point, but not so long (which you may doo without danger)\nand with a little juggling sticke (one end therof being hollow) seeme\nto thrust the like peece of lead under the other eie lid; but conveie\nthe same in deed into the hollownes of the sticke, the stopple or peg\nwhereof may be privilie kept in your hand untill this feate be doone.\nThen seeme to drive the said peece of lead, with the hollow end of the\nsaid sticke, from the same eie: and so with the end of the said sticke,\nbeing brought along upon your forhead to the other eie, you maie thrust\nout the peece of lead, which before you had put thereinto; to the\nadmiration of the beholders. \u00b6 Some eat the lead, and then shoove it\nout at the eie: and some put it into both, but the first is best.\n\n\n _To cut halfe your nose asunder, and to heale it againe presentlie\n without anie salve._\n\nTake a knife having a round hollow gap in the middle, and laie it upon\nyour nose, and so shall you seeme to have cut your nose halfe asunder.\nProvided alwaies, that in all these you have an other like knife\nwithout a gap, to be shewed upon the pulling out of the same, and words\nof inchantment to speake, bloud also to beeraie the wound, and nimble\nconveiance.\n\n\u2666This is easilie doone, howbeit being clenlie handled it will deceive\nthe sight of the beholders.\u2666\n\n\n _To put a ring through your cheeke._\n\nThere is an other old knacke, which seemeth dangerous to the cheeke.\nFor the accomplishing whereof you must have two rings, of like colour\nand quantitie; the one filed asunder, so as you may thrust it upon your\ncheeke; the other must be whole, and conveied upon a sticke, holding\nyour hand thereupon in the middle of the sticke, delivering each end\nof the same sticke to be holden fast by a stander by. Then conveieng\nthe same cleanlie into your hand, or (for lacke of good conveiance)\ninto your lap or pocket, pull awaie your hand from the sticke: and in\npulling it awaie, whirle about the ring, and so will it be thought that\nyou have put thereon the ring which was in your cheeke.\n\n\n _To cut off ones head, and to laie it in a platter, &c: which the\n jugglers call the decollation of John Baptist._\n\nTo shew a most notable execution by this art, you must cause a boord,\na cloth, and a platter to be purposelie made, and in each of them\nholes fit for a boies necke. The boord must be made of two planks, the\nlonger and broader the better: there must be left within halfe a yard\nof the end of each planke halfe a hole; so as both planks being thrust\ntogither, there may remaine two holes, like to the holes in a paire of\nstocks: there must be made likewise a hole in the tablecloth or carpet.\nA platter also must be set directlie over or upon one of them, having\na hole in the midle thereof, of the like quantitie, and also a peece\ncut out of the same, so big as his necke, through which his head may be\nconveied into the middest of the platter: and then sitting or kneeling\nunder the boord, let the head onlie remaine upon the boord in the\nsame. Then (to make the sight more dredfull) put a little brimstone\ninto a chafing dish of coles, setting it before the head of the boie,\nwho must gaspe two or three times, so as the smoke enter a little into\nhis nostrils and mouth (which is not unholsome) and the head presentlie\nwill appeare starke dead; if the boie set his countenance accordinglie:\nand if a little bloud be sprinkled on his face, the sight will be the\nstranger.\n\n\u2666This was doone by one Kingsfield of London, at a Bartholomewtide, An.\n1582. in the sight of diverse that came to view this spectacle.\u2666\n\nThis is commonlie practised with a boie instructed for that purpose,\nwho being familiar and conversant with the companie, may be knowne as\nwell by his face, as by his apparell. In the other end of the table,\nwhere the like hole is made, an other boie of the bignesse of the\nknowne boie must be placed, having upon him his usuall apparell: he\nmust leane or lie upon the boord, and must put his head under the boord\nthrough the said hole, so as his bodie shall seeme to lie on the one\nend of the boord, and his head shall lie in a platter on the other\nend. \u00b6 There are other things which might be performed in this action,\nthe more to astonish the beholders, which because they offer long\ndescriptions, I omit: as to put about his necke a little dough kneded\nwith bullocks bloud, which being cold will appeare like dead flesh; &\nbeing pricked with a sharpe round hollow quill, will bleed, and seeme\nverie strange, &c. \u00b6 Manie rules are to be observed herein, as to have\nthe table cloth so long and wide as it may almost touch the ground. \u00b6\nNot to suffer the companie to staie too long in the place, &c.\n\n\u2666Necessarie observations to astonish the beholders.\u2666\n\n\n _To thrust a dagger or bodkin into your guts verie strangelie, and\n to recover immediatlie._\n\nAn other miracle may be shewed touching counterfet executions; namelie,\nthat with a bodkin or a dagger you shall seeme to kill your selfe, or\nat the least make an unrecoverable wound in your bellie: as (in truth)\nnot long since a juggler caused himself to be killed at a taverne in\ncheapside, from whence he presentlie went into Powles churchyard and\ndied. Which misfortune fell upon him through his owne follie, as being\nthen drunken, and having forgotten his plate, which he should have\nhad for his defense. The devise is this. \u00b6 You must prepare a paste\nboord, to be made according to the fashion of your bellie and brest:\nthe same must by a painter be coloured cunninglie, not onelie like to\nyour flesh, but with pappes, navill, haire, &c: so as the same (being\nhandsomelie trussed unto you) may shew to be your naturall bellie. Then\nnext to your true bellie you may put a linnen cloth, and thereupon\na double plate (which the juggler that killed himselfe forgot, or\nwilfullie omitted) over and upon the which you may place the false\nbellie. Provided alwaies, that betwixt the plate & the false bellie\nyou place a gut or bladder of bloud, which bloud must be of a calfe\nor of a sheepe; but in no wise of an oxe or a cow, for that will be\ntoo thicke. Then thrust, or cause to be thrust into your brest a round\nbodkin, or the point of a dagger, so far as it may pearse through your\ngut or bladder: which being pulled out againe, the said bloud will spin\nor spirt out a good distance from you, especiallie if you straine your\nbodie to swell, and thrust therewith against the plate. You must ever\nremember to use (with words, countenance, and gesture) such a grace, as\nmay give a grace to the action, and moove admiration in the beholders.\n\n\u2666Of a juggler that failing in the feats of his art lost his life.\u2666\n\n\u2666But herein see you be circumspect.\u2666\n\n\n _To drawe a cord through your nose, mouth or hand, so sensiblie\n as is woonderful to see._\n\nThere is an other juggling knacke, which they call the bridle, being\nmade of two elder sticks, through the hollownes therof is placed a\ncord, the same being put on the nose like a paire of tongs or pinsars;\nand the cord, which goeth round about the same, being drawne to and\nfro, the beholders will thinke the cord to go through your nose verie\ndangerouslie. The knots at the end of the cord, which doo staie the\nsame from being drawne out of the sticke, may not be put out at the\nverie top (for that must be stopped up) but halfe an inch beneath each\nend: and so I saie, when it is pulled, it will seeme to passe through\nthe nose; and then may you take a knife, and seeme to cut the cord\nasunder, and pull the bridle from your nose.\n\n\u2666A forme or patterne of this bridle you shall see described if you\nturne over a few leaues.\u2666\n\n\n _The conclusion, wherin the reader is referred to certeine patterns\n of instruments wherewith diverse feats heere specified\n are to be executed._\n\nHerein I might wade infinitelie, but I hope it sufficeth, that I have\ndelivered unto you the principles, and also the principall feats\nbelonging to this art of juggling; so as any man conceiving throughlie\nhereof may not onlie doo all these things, but also may devise other\nas strange, & varie everie of these devises into other formes as he\ncan best conceive. And so long as the power of almightie God is not\ntransposed to the juggler, nor offense ministred by his uncomlie speach\nand behaviour, but the action performed in pastime, to the delight\nof the beholders, so as alwaies the juggler confesse in the end that\nthese are no supernaturall actions, but devises of men, and nimble\nconveiances, let all such curious conceipted men as cannot affoord\ntheir neighbors anie comfort or commoditie, but such as pleaseth their\nmelancholike dispositions say what they list, for this will not onelie\nbe found among indifferent actions, but such as greatlie advance the\npower and glorie of God, discovering their pride and falshood that take\nupon them to worke miracles, and to be the mightie power of God, as\n_Jannes_ and _Jambres_ and also _Simon Magus_ did.\n\n\u2666Among what actions juggling is to be counted.\u2666\n\nIf anie man doubt of these things, as whether they be not as strange\nto behold as I have reported, or thinke with _Bodin_ that these matters\nare performed by familiars or divels; let him go into S. Martins, and\ninquire for one _John Cautares_ (a French man by birth, in conversation\nan honest man) and he will shew as much and as strange actions as\nthese, who getteth not his living hereby, but laboureth for the same\nwith the sweat of his browes, and neverthelesse hath the best hand and\nconveiance (I thinke) of anie man that liveth this daie.\n\n\u2666A matchles fellowe for legierdemaine.\u2666\n\nNeither doo I speake (as they saie) without booke herein. For if\ntime, place, and occasion serve, I can shew so much herein, as I am\nsure _Bodin_, _Spin\u00e6us_, and _Vairus_, would sweare I were a witch,\nand had a familiar divell at commandement. But truelie my studie and\ntravell herein hath onelie beene emploied to the end I might proove\nthem fooles, and find out the fraud of them that make them fooles,\nas whereby they may become wiser, and God may have that which to him\nbelongeth.\n\nAnd bicause the maner of these juggling conveiances are not easilie\nconceived by discourse of words; I have caused to be set downe diverse\nformes of instruments used in this art; which may serve for patternes\nto them that would throughlie see the secrets thereof, and make them\nfor their owne private practises, to trie the event of such devises,\nas in this tract of legierdemaine are shewed. Where note, that you\nshall find everie instrument that is most necessarilie occupied in the\nworking of these strange feats, to beare the just and true number of\nthe page, where the use thereof is in ample words declared.\n\n\u2666Touching the patternes of diverse juggling instruments.\u2666\n\nNow will I proceed with another cousening point of witchcraft, apt for\nthe place, necessarie for the time, and in mine opinion meet to be\ndiscovered, or at the least to be defaced among deceitfull arts. And\nbicause manie are abused heereby to their utter undooing, for that it\nhath had passage under the protection of learning, wherby they pretend\nto accomplish their works, it hath gone freelie without generall\ncontrolment through all ages, nations & people.\n\n\n _Heere follow patternes of certeine instru[*]ments to be used\n in the former juggling knacks._\n\n\u2666[*] [Hence Rom.]\u2666\n\n[Illustration:\n\u2666To pull three beadstones from off a cord, while you hold fast the\nends thereof, without remooving of your hand.\u2666\n\n\u2666To draw a cord thorough your nose, mouth or hand, which is called the\nbridle.\u2666\n]\n\nTo be instructed in the right use of the said beadstones, read page\n337. and 338. As for the bridle, read page 351.\n\n [These four pages of engravings are unpaged in the first and second\n editions. The references are to the first edition pagings.]\n\n\n _To thrust a bodkin into your head, and through your toong, &c._\n\n[Illustration:\n\u2666The hethermost is the bodkin w^t the bowt: y^e midlemost\nis the bodkin with the holow haft: the further most is the plaine\nbodkin serving for shew.\u2666\n]\n\nTo be instructed and taught in the right use and readie practise of\nthese bodkins, read pag. 347.\n\n\n _To thrust a knife through your arme, and to cut halfe your nose\n asunder, &c._\n\n[Illustration:\n\u2666The middle most knife is to serve for shew; the other two be the\nknives of device.\u2666\n]\n\nTo be readie in the use and perfect in the practise of these knives\nhere portraied, see page 347. and 348.\n\n\n _To cut off ones head, and to laie it in a platter, which the\n jugglers call the decollation of John Baptist._\n\n[Illustration:\n\u2666The forme of y^e planks &c.\u2666\n\n\u2666The order of the action, as it is to be shewed.\u2666\n]\n\nWhat order is to be observed for the practising heereof with great\nadmiration, read page 349, 350.\n\n\n\n\n \u00b6 _The xiiii. Booke._\n\n\n\n\n The first Chapter.\n\n _Of the art of Alcumystrie, of their woords of art and devises to\n bleare mens eies, and to procure credit to their profession._\n\n\nHere I thought it not impertinent to saie somewhat of the art or rather\nthe craft of Alcumystrie, otherwise called Multiplication; which\n_Chaucer_, of all other men, most livelie deciphereth. In the bowels\nherof dooth both witchcraft and conjuration lie hidden, as whereby some\ncousen others, and some are cousened themselves. For by this mysterie\n(as it is said in the chanons mans prolog)\n\n\u2666Alcumystrie a craft, not an art.\u2666\n\n _They take upon them to turne upside downe,\n All the earth betwixt Southwarke & Canturburie towne,\n And to pave it all of silver and gold, &c.\n But ever they lacke of their conclusion,\n And to much folke they doo illusion.\n For their stuffe slides awaie so fast,\n That it makes them beggers at the last,\n And by this craft they doo never win,\n But make their pursse emptie, and their wits thin._\n\n\u2666G. Chaucer in the Chanons mans prolog. [See note.]\u2666\n\nAnd bicause the practisers heereof would be thought wise, learned,\ncunning, and their crafts maisters, they have devised words of art,\nsentences and epithets obscure, and confectious[*] so innumerable\n(which are also compounded of strange and rare simples) as confound\nthe capacities of them that are either set on worke heerein, or be\nbrought to behold or expect their conclusions. For what plaine man\nwould not beleeve, that they are learned and jollie fellowes, that have\nin such readinesse so many mysticall termes of art: as (for a tast)\ntheir subliming, amalgaming, engluting,[\u2020] imbibing, incorporating,\ncementing, ritrination, terminations, mollifications, and indurations\nof bodies, matters combust and coagulat, ingots, tests, &c. Or who is\nable to conceive (by reason of the abrupt confusion, contrarietie,\nand multitude of drugs, simples, and confections) the operation and\nmysterie of their stuffe and workemanship. For these things and many\nmore, are of necessitie to be prepared and used in the execution of\nthis indevor; namelie orpiment, sublimed _Mercurie_, iron squames,\n_Mercurie_ crude, groundlie large, bole armoniake, verdegrece, borace,\nboles, gall,[\u2021] arsenicke, sal armoniake, brimstone, salt, paper,\nburnt bones, unsliked lime, claie, saltpeter, vitriall, saltartre,\nalcalie, sal preparat, claie made with horsse doong, mans haire, oile\nof tartre, allum, glasse, woort, yest, argoll, resagor,[\u00a7] gleir\nof an eie, powders, ashes, doong, pisse, &c. Then have they waters\ncorosive and lincall, waters of albification, and waters rubifieng,\n&c. Also oiles, ablutions, and metals fusible. Also their lamps,\ntheir urinalles, discensories, sublimatories, alembecks, viols,\ncroslets, cucurbits, stillatories, and their fornace of calcination:\nalso their soft and subtill fiers, some of wood, some of cole,\ncomposed speciallie of beech, &c. And bicause they will not seeme\nto want anie point of cousenage to astonish the simple, or to moove\nadmiration to their enterprises, they have (as they affirme) foure\nspirits to worke withall, whereof the first is, orpiment; the second,\nquicksilver; the third, sal armoniake; the fourth, brimstone. Then\nhave they seven celestiall bodies; namelie, _Sol_, _Luna_, _Mars_,\n_Mercurie_, _Saturne_, _Jupiter_, and _Venus_; to whome they applie\nseven terrestriall bodies; to wit, gold, silver, iron, quickesilver,\nlead, tinne, and copper, attributing unto these the operation of the\nother; speciallie if the terrestriall bodies be qualified, tempered,\nand wrought in the houre and daie according to the feats[\u00b6] of the\ncelestiall bodies: with more like vanitie.\n\n\u2666[*] [confections]\u2666\n\n\u2666[\u2020] [enluting]\u2666\n\n\u2666The termes of the art alcumystical devised of purpose to bring credit\nto cousenage.\u2666\n\n\u2666[\u2021] [boles gall, Chaucer.]\u2666\n\n\u2666[\u00a7] [Resalgar]\u2666\n\n\u2666[\u00b6] [? seats]\u2666\n\n\n\n\n The second Chapter.\n\n _The Alcumysters drift, the Chanons yeomans tale, of alcumysticall\n stones and waters._\n\n\nNow you must understand that the end and drift of all their worke,\nis, to atteine unto the composition of the philosophers stone, called\nAlixer, and to the stone called Titanus; and to Magnatia, which is a\nwater made of the foure elements, which (they saie) the philosophers\nare sworne neither to discover, nor to write of. And by these they\nmortifie quicke silver, and make it malleable, and to hold touch:\nheereby also they convert any other mettall (but speciallie copper)\ninto gold. This science (forsooth) is the secret of secrets; even as\n_Salomons_ conjuration is said among the conjurors to be so likewise.\nAnd thus, when they chance to meete with yong men, or simple people,\nthey boast and brag, and saie with _Simon Magus_, that they can worke\nmiracles, and bring mightie things to passe. In which respect _Chaucer_\ntruelie heereof saith:\n\n\u2666Acts. 8.\u2666\n\n _Each man is as wise as Salomon,\n When they are togither everichone:\n But he that seemes wisest, is most foole in preefe,\n And he that is truest, is a verie theefe.\n They seeme friendlie to them that knowe nought,\n But they are feendlie both in word and thought,\n Yet many men ride and seeke their acquaintance,\n Not knowing of their false governance._\n\n\u2666G. Chaucer in the Chanons mans tale. [Prologue.]\u2666\n\nHe also saith, and experience verifieth his assertion, that they looke\nill favouredlie, & are alwaies beggerlie attired: his words are these:\n\n _These fellowes looke ill favouredlie,\n And are alwaies tired beggerlie,\n So as by smelling and thredbare araie,\n These folke are knowne and discerned alwaie.\n But so long as they have a sheet to wrap them in by night,\n Or a rag to hang about them in the day light,\n They will it spend in this craft,\n They cannot stint till nothing be laft.\n Here one may learne if he have ought,\n To multiplie and bring his good to naught.\n But if a man aske them privilie,\n Whie they are clothed so unthriftilie,\n They will round him in the eare and saie,\n If they espied were, men would them slaie,\n And all bicause of this noble science:\n Lo thus these folke beetraien innocence._\n\n\u2666_Idem, ibid._\u2666\n\nThe tale of the chanons yeoman published by _Chaucer_, dooth make (by\nwaie of example) a perfect demonstration of the art of Alcumystrie\nor multiplication: the effect whereof is this. A chanon being an\nAlcumyster or cousenor, espied a covetous preest, whose pursse he knew\nto be well lined, whome he assaulted with flatterie and subtill speach,\ntwo principall points belonging to this art. At the length he borrowed\nmonie of the preest, which is the third part of the art, without the\nwhich the professors can doo no good, nor indure in good estate. Then\nhe at his daie repaied the monie, which is the most difficult point\nin this art, and a rare experiment. Finallie, to requite the preests\ncourtesie, he promised unto him such instructions, as wherby with\nexpedition he should become infinitelie rich, and all through this art\nof multiplication. And this is the most common point in this science;\nfor herein they must be skilfull before they can be famous, or atteine\nto anie credit. The preest disliked not his proffer; speciallie bicause\nit tended to his profit, and embraced his courtesie. Then the chanon\nwilled him foorthwith to send for three ownces of quicke silver, which\nhe said he would transubstantiate (by his art) into perfect silver. The\npreest thought that a man of his profession could not dissemble, and\ntherefore with great joy and hope accomplished his request.\n\n\u2666The points or parts of the art Alcumysticall which may be called the\nmystie or smokie science.\u2666\n\nAnd now (forsooth) goeth this jollie Alcumyst about his busines and\nworke of multiplication, and causeth the preest to make a fier of\ncoles, in the bottome whereof he placeth a croslet; and pretending\nonelie to helpe the preest to laie the coles handsomelie, he foisteth\ninto the middle ward or lane of coles, a beechen cole, within the which\nwas conveied an ingot of perfect silver, which (when the cole was\nconsumed) slipt downe into the croslet, that was (I saie) directlie\nunder it. The preest perceived not the fraud, but received the ingot\nof silver, and was not a little joyfull to see such certeine successe\nproceed from his owne handie worke wherein could be no fraud (as he\nsurelie conceived) and therefore verie willinglie gave the cannon\nfortie pounds for the receipt of this experiment, who for that summe\nof monie taught him a lesson in Alcumystrie, but he never returned to\nheare repetitions, or to see how he profited.\n\n\u2666The Alcumysts bait to catch a foole.\u2666\n\n\n\n\n The third Chapter.\n\n _Of a yeoman of the countrie cousened by an Alcumyst._\n\n\nI could cite manie Alcumysticall cousenages wrought by Doctor _Burcot_,\n_Feates_, and such other; but I will passe them over, and onelie\nrepeate three experiments of that art; the one practised upon an honest\nyeoman in the countie of _Kent_, the other upon a mightie prince,\nthe third upon a covetous preest. And first touching the yeoman, he\nwas overtaken and used in maner and forme following, by a notable\ncousening varlot, who professed Alcumystrie, juggling, witchcraft,\nand conjuration: and by meanes of his companions and confederats\ndiscussed the simplicitie and abilitie of the said yeoman, and found\nout his estate and humor to be convenient for his purpose; and finallie\ncame a wooing (as they saie) to his daughter, to whome he made love\ncunninglie in words, though his purpose tended to another matter. And\namong other illusions and tales, concerning his owne commendation,\nfor welth, parentage, inheritance, alliance, activitie, learning,\npregnancie, and cunning, he boasted of his knowledge and experience in\nAlcumystrie; making the simple man beleeve that he could multiplie,\nand of one angell make two or three. Which seemed strange to the poore\nman, in so much as he became willing enough to see that conclusion:\nwhereby the Alcumyster had more hope and comfort to atteine his desire,\nthan if his daughter had yeelded to have maried him. To be short, he\nin the presence of the said yeoman, did include within a little ball\nof virgine wax, a couple of angels; and after certeine ceremonies and\nconjuring words he seemed to deliver the same unto him: but in truth\n(through legierdemaine) he conveied into the yeomans hand another ball\nof the same scantling, wherein were inclosed manie more angels than\nwere in the ball which he thought he had received. Now (forsooth)\nthe Alcumyster bad him laie up the same ball of wax, and also use\ncerteine ceremonies (which I thought good heere to omit). And after\ncerteine daies, houres, and minuts they returned together, according\nto the appointment, and found great gaines by the multiplication of\nthe angels. Insomuch as he, being a plaine man, was heereby persuaded,\nthat he should not onelie have a rare and notable good sonne in lawe;\nbut a companion that might helpe to adde unto his welth much treasure,\nand to his estate great fortune and felicitie. And to increase this\nopinion in him, as also to winne his further favour; but speciallie to\nbring his cunning Alcumystrie, or rather his lewd purpose to passe;\nhe told him that it were follie to multiplie a pound of gold, when as\neasilie they might multiplie a millian: and therefore counselled him\nto produce all the monie he had, or could borrowe of his neighbours\nand freends; and did put him out of doubt, that he would multiplie the\nsame, and redouble it exceedinglie, even as he sawe by experience how\nhe delt with the small summe before his face. This yeoman, in hope of\ngaines and preferment, &c: consented to this sweete motion, and brought\nout and laid before his feete, not the one halfe of his goods, but all\nthat he had, or could make or borrowe anie maner of waie. Then this\njuggling Alcumyster, having obteined his purpose, folded the same in\na ball, in quantitie farre bigger than the other, and conveieng the\nsame into his bosome or pocket, delivered another ball (as before) of\nthe like quantitie unto the yeoman, to be reserved and safelie kept in\nhis chest; whereof (bicause the matter was of importance) either of\nthem must have a key, and a severall locke, that no interruption might\nbe made to the ceremonie, nor abuse by either of them, in defrauding\nech other. Now (forsooth) these circumstances and ceremonies being\nended, and the Alcumysters purpose therby performed; he told the yeoman\nthat (untill a certeine daie and houre limitted to returne) either\nof them might emploie themselves about their busines, and necessarie\naffaires; the yeoman to the plough, and he to the citie of _London_,\nand in the meane time the gold shuld multiplie, &c. But the Alcumyster\n(belike) having other matters of more importance came not just at the\nhoure appointed, nor yet at the daie, nor within the yeare: so as,\nalthough it were somewhat against the yeomans conscience to violate\nhis promise, or breake the league; yet partlie by the longing he had\nto see, and partlie the desire he had to enjoie the fruit of that\nexcellent experiment, having (for his owne securitie) and the others\nsatisfaction, some testimonie at the opening thereof, to witnesse his\nsincere dealing, he brake up the coffer, and lo he soone espied the\nball of wax, which he himselfe had laid up there with his owne hand.\nSo as he thought (if the hardest should fall) he should find his\nprincipall: and whie not as good increase hereof now, as of the other\nbefore. But alas! when the wax was broken, and the metall discovered,\nthe gold was much abased, and beecame perfect lead.\n\n\u2666Note the cousening conveiance of this alcumystical practitioner.\u2666\n\n\u2666A notable foole.\u2666\n\n\u2666A cousening devise by running awaie to save the credit of the art.\u2666\n\n _Now who so list to utter his follie,\n Let him come foorth, and learne to multiplie;\n And everie man that hath ought in his cofer,\n Let him appeare, and waxe a philosopher,\n In learning of this elvish nice lore,\n All is in vaine, and pardee much more\n Is to learne a lewd man this sutteltee,\n Fie, speake not thereof it woll not bee:\n For he that hath learning, and he that hath none,\n Conclude alike in multiplicatione._\n\n\u2666G. Chaucer in the tale of the chanons yeoman. [Prologue.]\u2666\n\n\n\n\n The fourth Chapter.\n\n _A certeine king abused by an Alcumyst, and of the kings foole\n a pretie jest._\n\n\nThe second example is of another Alcumyst that came to a certeine\nking, promising to worke by his art manie great things, as well in\ncompounding and transubstantiating of mettals, as in executing of other\nexploites of no lesse admiration. But before he beganne, he found\nthe meanes to receive by vertue of the kings warrant, a great summe\nof monie in prest, assuring the king and his councell, that he would\nshortlie returne, and accomplish his promise, &c. Soone after, the\nkings foole, among other jestes, fell into a discourse and discoverie\nof fooles, and handled that common place so pleasantlie, that the king\nbegan to take delight therein, & to like his merrie veine. Whereupon\nhe would needes have the foole deliver unto him a schedull or scroll,\nconteining the names of all the most excellent fooles in the land.\n\n\u2666A king cousened by Alcumystrie.\u2666\n\nSo he caused the kings name to be first set downe, and next him all\nthe names of the lords of his privie councell. The king seeing him so\nsawcie and malepert, ment to have had him punished: but some of his\ncouncell, knowing him to be a fellow pleasantlie conceipted, besought\nhis majestie rather to demand of him a reason of his libell, &c: than\nto proceed in extremitie against him. Then the foole being asked why\nhe so sawcilie accused the king and his councell of principall follie,\nanswered; Bicause he sawe one foolish knave beguile them all, and to\ncousen them of so great a masse of monie, and finallie to be gone out\nof their reach. Why (said one of the councell) he maie returne and\nperforme his promise, &c. Then (quoth the foole) I can helpe all the\nmatter easilie. How (said the king) canst thou doo that? Marie sir\n(said he) then I will blotte out your name, and put in his, as the\nmost foole in the world. Manie other practises of the like nature\nmight be hereunto annexed, for the detection of their knaverie and\ndeceipts whereupon this art dependeth, whereby the readers maie be more\ndelighted in reading, than the practisers benefited in simplie using\nthe same. For it is an art consisting wholie of subtiltie and deceipt,\nwhereby the ignorant and plaine minded man through his too much\ncredulitie is circumvented, and the humor of the other slie cousener\nsatisfied.\n\n\u2666A wise foole.\u2666\n\n\n\n\n The fift Chapter.\n\n _A notable storie written by Erasmus of two Alcumysts, also of\n longation and curtation._\n\n\nThe third example is reported by _Erasmus_, whose excellent learning\nand wit is had to this daie in admiration. He in a certeine dialog\nintituled _Alcumystica_ doth finelie bewraie the knaverie of this\ncraftie art; wherein he proposeth one _Balbine_, a verie wise,\nlearned, and devout preest, howbeit such a one as was bewitched, and\nmad upon the art of Alcumystrie. Which thing another cousening preest\nperceived, and dealt with him in maner and forme following.\n\n\u2666_Eras. in colloq. de arte alcumystica._\u2666\n\nM. Doctor _Balbine_ (said he) I being a stranger unto you maie seeme\nverie saucie to trouble your worship with my bold sute, who alwaies are\nbusied in great and divine studies. To whome _Balbine_, being a man of\nfew words, gave a nodde: which was more than he used to everie man.\nBut the preest knowing his humor, said; I am sure sir, if you knew my\nsute, you would pardon mine importunitie. I praie thee good sir _John_\n(said _Balbine_) shew me thy mind, and be breefe. That shall I doo sir\n(said he) with a good will. You know M. Doctor, through your skill in\nphilosophie, that everie mans destinie is not alike; and I for my part\nam at this point, that I cannot tell whether I maie be counted happie\nor infortunate. For when I weigh mine owne case, or rather my state,\nin part I seeme fortunate, and in part miserable. But _Balbine_ being\na man of some surlinesse, alwaies willed him to draw his matter to a\nmore compendious forme: which thing the preest said he would doo, and\ncould the better performe; bicause _Balbine_ himselfe was so learned\nand expert in the verie matter he had to repeat, and thus he began.\n\n\u2666A flattering & clawing preamble.\u2666\n\nI have had, even from my childhood, a great felicitie in the art of\nAlcumystrie, which is the verie marrow of all philosophie. _Balbine_\nat the naming of the word Alcumystrie, inclined and yeelded himselfe\nmore attentivelie to hearken unto him: marie it was onelie in gesture\nof bodie; for he was spare of speech, and yet he bad him proceed\nwith his tale. Then said the preest, Wretch that I am, it was not my\nlucke to light on the best waie: for you M. _Balbine_ know (being so\nuniversallie learned) that in this art there are two waies, the one\ncalled longation, the other curtation; and it was mine ill hap to fall\nupon longation. When _Balbine_ asked him the difference of those two\nwaies; Oh sir said the preest, you might count me impudent, to take\nupon me to tell you, that of all other are best learned in this art, to\nwhome I come, most humblie to beseech you to teach me that luckie waie\nof curtation. The cunninger you are, the more easilie you maie teach\nit me: and therefore hide not the gift that God hath given you, from\nyour brother, who maie perish for want of his desire in this behalfe;\nand doubtlesse Jesus Christ will inrich you with greater blessings and\nendowments.\n\n\u2666Longation and curtation in Alcumystrie.\u2666\n\n_Balbine_ being abashed partlie with his importunitie, and partlie with\nthe strange circumstance, told him that (in truth) he neither knew what\nlongation or curtation meant; and therefore required him to expound\nthe nature of those words. Well (quoth the preest) since it is your\npleasure, I will doo it, though I shall thereby take upon me to teach\nhim that is indeed much cunninger than my selfe. And thus he began: Oh\nsir, they that have spent all the daies of their life in this divine\nfacultie, doo turne one nature and forme into another, two waies, the\none is verie breefe, but somewhat dangerous; the other much longer,\nmarie verie safe, sure, and commodious. Howbeit, I thinke my selfe\nmost unhappie that have spent my time and travell in that waie which\nutterlie misliketh me, and never could get one to shew me the other\nthat I so earnestlie desire. And now I come to your worship, whom I\nknow to be wholie learned and expert herein, hoping that you will (for\ncharities sake) comfort your brother, whose felicitie and well doing\nnow resteth onelie in your hands; and therefore I beseech you releeve\nme with your counsell.\n\n\u2666Note how the cousener circumventeth Balbine.\u2666\n\nBy these and such other words when this cousening varlot had avoided\nsuspicion of guile, and assured _Balbine_ that he was perfect and\ncunning in the other waie: _Balbine_ his fingers itched, and his hart\ntickled; so as he could hold no longer, but burst out with these words:\nLet this curtation go to the divell, whose name I did never so much\nas once heare of before, and therefore doo much lesse understand it.\nBut tell me in good faith, doo you exactlie understand longation? Yea\nsaid the preest, doubt you not hereof: but I have no fansie to that\nwaie, it is so tedious. Why (quoth _Balbine_) what time is required in\nthe accomplishment of this worke by waie of longation? Too too much\nsaid the Alcumyster, even almost a whole yeere: but this is the best,\nthe surest, and the safest waie, though it be for so manie moneths\nprolonged, before it yeeld advantage for cost and charges expended\nthereabouts. Set your hart at rest (said _Balbine_) it is no matter,\nthough it were two yeeres, so as you be well assured to bring it then\nto passe.\n\n\u2666Faire words make fooles faine, and large offers blind the wise.\u2666\n\nFinallie, it was there and then concluded, that presentlie the preest\nshould go in hand with the worke, and the other should beare the\ncharge, the gaines to be indifferentlie divided betwixt them both,\nand the worke to be doone privilie in _Balbins_ house. And after the\nmutuall oth was taken for silence, which is usuall and requisite\nalwaies in the beginning of this mysterie; _Balbine_ delivered monie to\nthe Alcumyster for bellowes, glasses, coles, &c: which should serve for\nthe erection and furniture of the forge. Which monie the Alcumyster had\nno sooner fingered, but he ran merilie to the dice, to the alehouse,\n& to the stewes, and who there so lustie as cousening sir _John_: who\nindeed this waie made a kind of alcumysticall transformation of monie.\nNow _Balbine_ urged him to go about his businesse, but the other told\nhim, that if the matter were once begun, it were halfe ended: for\ntherein consisted the greatest difficultie.\n\nWell, at length he began to furnish the fornace, but now forsooth a new\nsupplie of gold must be made, as the seed and spawne of that which\nmust be ingendred and grow out of this worke of Alcumystrie. For even\nas a fish is not caught without a bait, no more is gold multiplied\nwithout some parcels of gold: and therfore gold must be the foundation\nand groundworke of that art, or else all the fat is in the fier. But\nall this while _Balbine_ was occupied in calculating, and musing upon\nhis accompt; casting by arythmetike, how that if one ownce yeelded\nfifteene, then how much gaines two thousand ownces might yeeld: for so\nmuch he determined to emploie that waie.\n\nWhen the Alcumyst had also consumed this monie, shewing great travell\na moneth or twaine, in placing the bellowes, the coles, and such other\nstuffe, and no whit of profit proceeding or comming thereof: _Balbine_\ndemanded how the world went, our Alcumyst was as a man amazed.\nHowbeit he said at length; Forsooth even as such matters of importance\ncommonlie doo go forward, wherunto there is alwaies verie difficult\naccesse. There was (saith he) a fault (which I have now found out) in\nthe choice of the coles, which were of oke, and should have beene of\nbeech. One hundreth duckets were spent that waie, so as the dising\nhouse and the stewes were partakers of _Balbines_ charges. But after\na new supplie of monie, better coles were provided, and matters more\ncircumspectlie handled. Howbeit, when the forge had travelled long, and\nbrought foorth nothing, there was another excuse found out; to wit,\nthat the glasses were not tempered as they ought to have beene. But the\nmore monie was disbursed hereabouts, the woorsse willing was _Balbine_\nto give over, according to the disers veine, whome frutelesse hope\nbringeth into a fooles paradise.\n\n\u2666Balbine was bewitched with desire of gold, &c.\u2666\n\nThe Alcumyst, to cast a good colour upon his knaverie, tooke on like\na man moonesicke, and protested with great words full of forgerie\nand lies, that he never had such lucke before. But having found the\nerror, he would be sure enough never hereafter to fall into the like\noversight, and that henceforward all should be safe and sure, and\nthroughlie recompensed in the end with large increase. Hereupon the\nworkehouse is now the third time repaired, and a new supplie yet once\nagaine put into the Alcumysts hand; so as the glasses were changed. And\nnow at length the Alcumyst uttered another point of his art and cunning\nto _Balbine_; to wit, that those matters would proceed much better, if\nhe sent our Ladie a few French crownes in reward: for the art being\nholie, the matter cannot prosperously proceed, without the favour of\nthe saints. Which counsell exceedinglie pleased _Balbine_, who was so\ndevout and religious, that no daie escaped him but he said our Ladie\nmattens.\n\n\u2666Notable cousenage.\u2666\n\nNow our Alcumyster having received the offering of monie, goeth on\nhis holie pilgrimage, even to the next village, & there consumeth\nit everie penie, among bawds and knaves. And at his returne, he told\n_Balbine_ that he had great hope of good lucke in his businesse; the\nholie virgine gave such favourable countenance, and such attentive\neare unto his praiers and vowes. But after this, when there had beene\ngreat travell bestowed, and not a dram of gold yeelded nor levied\nfrom the forge; _Balbine_ began to expostulate and reason somewhat\nroundlie with the cousening fellowe; who still said he never had such\nfilthie lucke in all his life before, and could not devise by what\nmeanes it came to passe, that things went so overthwartlie. But after\nmuch debating betwixt them upon the matter, at length it came into\n_Balbines_ head to aske him if he had not foreslowed to heare masse, or\nto saie his houres: which if he had doone, nothing could prosper under\nhis hand. Without doubt (said the cousener) you have hot the naile on\nthe head. Wretch that I am! I remember once or twise being at a long\nfeast, I omitted to saie mine _Ave Marie_ after dinner. So so (said\n_Balbine_) no marvell then that a matter of such importance hath had\nso evill successe. The Alcumyster promised to doo penance; as to heare\ntwelve masses for two that he had foreslowed; and for everie _Ave_\noverslipped, to render and repeate twelve to our Ladie.\n\n\u2666The Alcumyster bringeth Balbin into a fooles paradise.\u2666\n\nSoone after this, when all our Alcumysters monie was spent, & also\nhis shifts failed how to come by any more, he came home with this\ndevise, as a man woonderfullie fraied and amazed, pitiouslie crieng\nand lamenting his misfortune. Whereat _Balbine_ being astonished,\ndesired to knowe the cause of his complaint. Oh (said the Alcumyster)\nthe courtiers have spied our enterprise; so as I for my part looke\nfor nothing but present imprisonment. Whereat _Balbine_ was abashed,\nbicause it was flat fellonie to go about that matter, without speciall\nlicence. But (quoth the Alcumyster) I feare not to be put to death, I\nwould it would fall out so: marrie I feare least I shall be shut up in\nsome castell or towre, and there shall be forced to tug about this\nworke and broile in this businesse all the daies of my life.\n\n\u2666Here the Alcumyster uttereth a notorious point of cousening knaverie.\u2666\n\nNow the matter being brought to consultation, _Balbine_, bicause he was\ncunning in the art of rhetorike, and not altogither ignorant in lawe,\nbeat his braines in devising how the accusation might be answered, and\nthe danger avoided. Alas (said the Alcumyster) you trouble your selfe\nall in vaine, for you see the crime is not to be denied, it is so\ngenerallie bruted in court: neither can the fact be defended, bicause\nof the manifest lawe published against it. To be short, when manie\nwaies were devised, and divers excuses alledged by _Balbine_, and no\nsure ground to stand on for their securitie; at length the Alcumyster\nhaving present want and need of monie, framed his speech in this sort;\nSir said he to _Balbine_, we use slowe counsell, and yet the matter\nrequireth hast. For I thinke they are comming for me yer this time to\nhale me awaie to prison; and I see no remedie but to die valiantlie\nin the cause. In good faith (said _Balbine_) I knowe not what to\nsaie to the matter. No more do I said the Alcumyster, but that I see\nthese courtiers are hungrie for monie, and so much the readier to be\ncorrupted & framed to silence. And though it be a hard matter, to give\nthose rakehels till they be satisfied: yet I see no better counsell\nor advise at this time. No more could _Balbine_, who gave him thirtie\nducats of gold to stop their mouthes, who in an honest cause would\nrather have given so manie teeth out of his head, than one of those\npeeces out of his pouch. This coine had the Alcumyster, who for all his\npretenses & gaie gloses was in no danger, other than for lacke of monie\nto leese his leman or concubine, whose acquaintance he would not give\nover, nor forbeare hir companie, for all the goods that he was able to\nget, were it by never such indirect dealing and unlawfull meanes.\n\n\u2666Marke how this Alcumyster goeth fr\u014d one degree of cousenage to\nanother.\u2666\n\nWell, yet now once againe dooth _Balbine_ newlie furnish the forge, a\npraier being made before to our Ladie to blesse the enterprise. And all\nthings being provided and made readie according to the Alcumysters owne\nasking, & all necessaries largelie ministred after his owne liking; a\nwhole yeare being likewise now consumed about this bootlesse businesse,\nand nothing brought to passe; there fell out a strange chance, and that\nby this meanes insuing, as you shall heare.\n\nOur Alcumyster forsooth used a little extraordinarie lewd c\u014dpanie with\na courtiers wife, whiles he was from home, who suspecting the matter,\ncame to the doore unlooked for, and called to come in, threatning them\nthat he would breake open the doores upon them. Some present devise\n(you see) was now requisite, and there was none other to be had,\nbut such as the oportunitie offered; to wit, to leape out at a backe\nwindow: which he did, not without great hazard, and some hurt. But this\nwas soone blazed abroad, so as it came to _Balbines_ eare, who shewed\nin countenance that he had heard heereof, though he said nothing. But\nthe Alcumyster knew him to be devout, & somewhat superstitious: and\nsuch men are easie to be intreated to forgive, how great soever the\nfault be, and devised to open the matter in maner and forme following.\n\n\u2666The miledest and softest nature is c\u014dmonlie soonest abused.\u2666\n\nO Lord (saith he before _Balbine_) how infortunatlie goeth our\nbusinesse forward! I marvell what should be the cause. Whereat\n_Balbine_, being one otherwise that seemed to have vowed silence, tooke\noccasion to speake, saieng; It is not hard to knowe the impediment and\nstop heereof: for it is sinne that hindereth this matter; which is\nnot to be dealt in but with pure hands. Whereat the Alcumyster fell\nupon his knees, beating his breast, & lamentablie cried, saieng; Oh\nmaister _Balbine_, you saie most trulie, it is sinne that hath doone us\nall this displeasure; not your sinne sir, but mine owne, good maister\n_Balbine_. Neither will I be ashamed to discover my filthinesse unto\nyou, as unto a most holy and ghostlie father. The infirmitie of the\nflesh had overcome me, and the divell had caught me in his snare. Oh\nwretch that I am! Of a preest I am become an adulterer. Howbeit, the\nmonie that erstwhile was sent to our Ladie, was not utterlie lost: for\nif she had not beene, I had certeinlie beene slaine. For the good man\nof the house brake open the doore, and the windowe was lesse than I\ncould get out thereat. And in that extremitie of danger it came into\nmy mind to fall downe prostrate to the virgine; beseeching hir (if our\ngift were acceptable in hir sight) that she would, in consideration\nthereof, assist me with hir helpe. And to be short, I ran to the\nwindowe, and found it bigge enough to leape out at. Which thing\n_Balbine_ did not onelie beleeve to be true, but in respect therof\nforgave him, religiouslie admonishing him to shew himselfe thankfull\nto that pitifull and blessed Ladie.\n\n\u2666_En immensa cavi spirant mendacia folles._\u2666\n\nNow once againe more is made a new supplie of monie, and mutuall\npromise made to handle this divine matter hence forward purelie and\nholilie. To be short, after a great number of such parts plaied by the\nAlcumyster; one of _Balbins_ acquaintance espied him, that knew him\nfrom his childhood to be but a cousening merchant; and told _Balbine_\nwhat he was, and that he would handle him in the end, even as he had\nused manie others: for a knave he ever was, and so he would proove. But\nwhat did _Balbine_, thinke you? Did he complaine of this counterfet,\nor cause him to be punished? No, but he gave him monie in his pursse,\nand sent him awaie; desiring him, of all courtesie, not to blab abroad\nhow he had cousened him. And as for the knave Alcumyster, he needed\nnot care who knew it, or what came of it: for he had nothing in goods\nor fame to be lost. And as for his cunning in Alcumystrie, he had as\nmuch as an asse. By this discourse _Erasmus_ would give us to note,\nthat under the golden name of Alcumystrie there lieth lurking no small\ncalamitie; wherein there be such severall shifts and sutes of rare\nsubtilties and deceipts, as that not onelie welthie men are thereby\nmanie times impoverished, and that with the sweete allurement of this\nart, through their owne covetousnesse; as also by the flattering\nbaits of hoped gaine: but even wise and learned men hereby are\nshamefullie overshot, partlie for want of due experience in the wiles\nand subtilties of the world, and partlie through the softenesse and\npliablenesse of their good nature, which cousening knaves doo commonlie\nabuse to their owne lust and commoditie, and to the others utter\nundooing.\n\n\u2666Balbine is ashamed that he should be overshot and overseene in a case\nof flat cousenage.\u2666\n\n\n\n\n The sixt Chapter.\n\n _The opinion of diverse learned men touching the follie\n of Alcumystrie._\n\n\n_Albert_ in his booke of minerals reporteth, that _Avicenna_ treating\nof Alcumystrie, saith; Let the dealers in Alcumystrie understand, that\nthe verie nature and kind of things cannot be changed, but rather\nmade by art to resemble the same in shew and likenesse: so that they\nare not the verie things indeed, but seeme so to be in appearance: as\ncastels and towers doo seeme to be built in the clouds, whereas the\nrepresentations there shewed, are nothing else but the resemblance\nof certeine objects beelow, caused in some bright and cleere cloud,\nwhen the aire is void of thicknes and grossenes. A sufficient proofe\nhereof maie be the looking glasse. And we see (saith he) that yellow or\norrenge colour laid upon red, seemeth to be gold. _Francis Petrarch_\ntreating of the same matter in forme of a dialogue, introduceth a\ndisciple of his, who fansied the foresaid fond profession and practise,\nsaieng; I hope for prosperous successe in Alcumystrie. _Petrarch_\nanswereth him; It is a woonder from whence that hope should spring,\nsith the frute thereof did never yet fall to thy lot, nor yet at anie\ntime chance to anie other; as the report commonlie goeth, that manie\nrich men, by this vanitie and madnes have beene brought to beggerie,\nwhiles they have wearied themselves therewith, weakened their bodies,\nand wasted their wealth in trieng the means to make gold ingender gold.\nI hope for gold according to the workemans promise, saith the disciple.\nHe that hath promised thee gold, will runne awaie with thy gold, and\nthou never the wiser, saith _Petrarch_. He promiseth mee great good,\nsaith the disciple. He will first serve his owne turne, and releeve his\nprivate povertie, saith _Petrarch_; for Alcumysters are a beggerlie\nkind of people, who though they confesse themselves bare and needie,\nyet will they make others rich and welthie: as though others povertie\ndid more molest and pitie them than their owne. These be the words of\n_Petrarch_, a man of great learning and no lesse experience; who as in\nhis time he sawe the fraudulent fetches of this compassing craft: so\nhath there beene no age, since the same hath beene broched, wherein\nsome few wisemen have not smelt out the evill meaning of these shifting\nmerchants, and bewraied them to the world.\n\n\u2666The substances of things are not transmutable.\u2666\n\n\u2666_Franc. Petrarch. lib. de remed. utr. fort. 1. cap. 10._\u2666\n\nAn ancient writer of a religious order, who lived above a thousand\nyeares since, discovering the diversities of theftes, after along\nenumeration, bringeth in Alcumysters, whom he calleth _Falsificantes\nmetallorum & mineralium_, witches and counterfetters of metals and\nminerals; and setteth them as deepe in the degree of theeves, as anie\nof the rest, whose injurious dealings are brought to open arreignment.\nIt is demanded (saith he) why the art of Alcumystrie doth never proove\nthat in effect, which it pretendeth in precept and promise. The answer\nis readie; that if by art gold might be made, then were it behoovefull\nto know the maner and proceeding of nature in generation; sith art is\nsaid to imitate and counterfet nature. Againe, it is bicause of the\nlamenesse and unperfectnesse of philosophie, speciallie concerning\nminerals: no such manner of proceeding being set downe by consent and\nagreement of philosophers in writing, touching the true and undoubted\neffect of the same. Where upon one supposeth that gold is made of\none kind of stuffe this waie, others of another kind of stuffe that\nwaie. And therefore it is a chance if anie atteine to the artificiall\napplieng of the actives and passives of gold and silver. Moreover,\nit is certeine, that quicke silver and sulphur are the materials (as\nthey terme them) of mettals, and the agent is heate, which directeth:\nhowbeit it is verie hard to know the due proportion of the mixture of\nthe materials; which proportion the generation of gold doth require.\nAnd admit that by chance they atteine to such proportion; yet can they\nnot readilie resume or doo it againe in another worke, bicause of the\nhidden diversities of materials, and the uncerteintie of applieng the\nactives and passives.\n\n\u2666_Goschalcus Boll. ordinis S. August. in suo pr\u00e6ceptorio, fol. 244.\ncol. b. c. d. & I._\u2666\n\n\u2666No certein ground in the art Alcumysticall.\u2666\n\nThe same ancient author concluding against this vaine art, saith, that\nof all christian lawmakers it is forbidden, and in no case tollerable\nin anie commonwelth: first bicause it presumeth to forge idols for\ncovetousnes, which are gold and silver; whereupon saith the apostle,\nCovetousenesse is idolworship: secondlie, for that (as _Aristotle_\nsaith) coine should be skant and rare, that it might be deere; but\nthe same would waxe vile, and of small estimation, if by the art of\nAlcumystrie gold and silver might be multiplied: thirdlie, bicause\n(as experience prooveth) wisemen are thereby bewitched, couseners\nincreased, princes abused, the rich impoverished, the poore beggered,\nthe multitude made fooles, and yet the craft and craftesmaisters\n(oh madnes!) credited. Thus far he. Whereby in few words he\ndiscountenanceth that profession, not by the imaginations of his owne\nbraine, but by manifold circumstances of manifest proofe. Touching the\nwhich practise I thinke inough hath beene spoken, and more a great\ndeale than needed; sith so plaine and demonstrable a matter requireth\nthe lesse travell in confutation.\n\n\u2666_Idem ibid._\u2666\n\n\u2666_Avaritia idolorum cultus._\u2666\n\n\n\n\n The seventh Chapter.\n\n _That vaine and deceitfull hope is a great cause why men are\n seduced by this alluring art, and that there labours therein\n are bootelesse, &c._\n\n\nHitherto somewhat at large I have detected the knaverie of the art\nAlcumysticall, partlie by reasons, and partlie by examples: so that\nthe thing it selfe maie no lesse appeare to the judiciall eie of\nthe considerers; than the bones and sinewes of a bodie anatomized,\nto the corporall eie of the beholders. Now it shall not be amisse\nnor impertinent, to treate somewhat of the nature of that vaine and\nfrutelesse hope, which induceth and draweth men forward as it were with\nchordes, not onelie to the admiration, but also to the approbation of\nthe same: in such sort that some are compelled rufullie to sing (as one\nin old time did, whether in token of good or ill lucke, I doo not now\nwell remember) _Spes & fortuna valete_; Hope and good hap adieu.\n\n\u2666Of vaine hope.\u2666\n\nNo mervell then though Alcumystrie allure men so sweetlie, and intangle\nthem in snares of follie; sith the baits which it useth is the hope of\ngold, the hunger wherof is by the poet termed _Sacra_, which some doo\nEnglish, Holie; not understanding that it is rather to be interpreted,\n[*]Curssed or detestable, by the figure _Acyron_, when a word of\nan unproper signification is cast in a clause as it were a cloud:\nor by the figure _Antiphrasis_, when a word importeth a contrarie\nmeaning to that which it commonlie hath. For what reason can there\nbe, that the hunger of gold should be counted holie, the same having\n(as depending upon it) so manie milians of mischeefes and miseries:\nas treasons, theftes, adulteries, manslaughters, trucebreakings,\nperjuries, cousenages, and a great troope of other enormities, which\nwere here too long to rehearse. And if the nature of everie action be\ndeterminable by the end thereof, then cannot this hunger be holie, but\nrather accurssed, which pulleth after it as it were with iron chaines\nsuch a band of outrages and enormities, as of all their labor, charge,\ncare and cost, &c: they have nothing else left them in lieu of lucre,\nbut onlie some few burned brickes of a ruinous fornace, a pecke or two\nof ashes, and such light stuffe, which they are forced peradventure in\nfine to sell, when beggerie hath arrested and laid his mace on their\nshoulders. As for all their gold, it is resolved _In primam materiam_,\nor rather _In levem quendam fumulum_, into a light smoke or fumigation\nof vapors, than the which nothing is more light, nothing lesse\nsubstantiall, spirits onelie excepted, out of whose nature and number\nthese are not to be exempted.\n\n\u2666[*] _J. Cal. in Comment. upon Deut. serm. 127. pa. 781. col. 1.\nnumber. 40._\u2666\n\n\u2666A maxime.\u2666\n\n\n\n\n The eight Chapter.\n\n _A continuation of the former matter, with a conclusion of the\n same._\n\n\nThat which I have declared before, by reasons, examples, and\nauthorities, I will now prosecute and conclude by one other example;\nto the end that we, as others in former ages, maie judge of vaine hope\naccordinglie, and be no lesse circumspect to avoid the inconveniences\ntherof, than _Ulysses_ was warie to escape the incantations of _Circes_\nthat old transforming witch. Which example of mine is drawne from\n_Lewes_ the French king, the eleventh of that name, who being on a\ntime at _Burgundie_, fell acquainted by occasion of hunting with one\n_Conon_, a clownish but yet an honest and hartie good fellow. For\nprinces and great men delight much in such plaine clubhutchens. The\nking oftentimes, by meanes of his game, used the countrimans house for\nhis refreshing; and as noble men sometimes take pleasure in homelie\nand course things, so the king did not refuse to eate turnips and\nrape rootes in _Conons_ cotage. Shortlie after king _Lewes_ being at\nhis pallace, void of troubles and disquietnesse, _Conons_ wife wild\nhim to repaire to the court, to shew himselfe to the king, to put him\nin mind of the old intertainement which he had at his house, and to\npresent him with some of the fairest and choisest rape rootes that she\nhad in store. _Conon_ seemed loth, alledging that he should but lose\nhis labour: for princes (saith he) have other matters in hand, than\nto intend to thinke of such trifeling courtesies. But _Conons_ wife\novercame him, and persuaded him in the end, choosing a certeine number\nof the best and goodliest rape rootes that she had: which when she had\ngiven hir husband to carrie to the court, he set forward on his journie\na good trudging pase. But _Conon_ being tempted by the waie, partlie\nwith desire of eating, and partlie with the toothsomnes of the meate\nwhich he bare, that by little and little he devoured up all the roots\nsaving one, which was a verie faire and a goodlie great one indeed.\nNow when _Conon_ was come to the court, it was his lucke to stand in\nsuch a place, as the king passing by, and spieng the man, did well\nremember him, and commanded that he should be brought in. _Conon_ verie\ncheerelie followed his guide hard at the heeles, and no sooner sawe the\nking, but bluntlie comming to him, reached out his hand, and presented\nthe gift to his maiestie. The king received it with more cheerefulnes\nthan it was offered, and bad one of those that stood next him, to take\nit, and laie it up among those things which he esteemed most, & had\nin greatest accompt. Then he had _Conon_ to dine with him, and after\ndinner gave the countriman great thanks for his rape roote; who made\nno bones of the matter, but boldlie made challenge and claime to the\nkings promised courtesie. Whereupon the king commanded, that a thousand\ncrownes should be given him in recompense for his roote.\n\n\u2666_Erasmus in colloq. cui titulus Convivium fabulosum._\u2666\n\n\u2666A hungrie bellie will not be brideled.\u2666\n\n\u2666A princelie largesse.\u2666\n\nThe report of this bountifulnes was spred in short space over all the\nkings houshold: in so much as one of his courtiers, in hope of the like\nor a larger reward gave the king a verie proper ginnet. Whose drift the\nking perceiving, and judging that his former liberalitie to the clowne,\nprovoked the courtier to this covetous attempt, tooke the ginnet verie\nthankefullie: and calling some of his noble men about him, began to\nconsult with them, what mends he might make his servant for his horsse.\nWhiles this was a dooing, the courtier conceived passing good hope\nof some princelie largesse, calculating and casting his cards in this\nmaner; If his maiestie rewarded a sillie clowne so bountifullie for a\nsimple rape roote, what will he doo to a jollie courtier for a gallent\ngennet? Whiles the king was debating the matter, and one said this,\nanother that, and the courtier travelled all the while in vaine hope,\nat last saith the king, even upon the sudden; I have now bethought\nme what to bestowe upon him: and calling one of his nobles to him,\nwhispered him in the eare, and willed him to fetch a thing, which he\nshould find in his chamber wrapped up in silke. The roote is brought\nwrapped in silke, which the king with his owne hands gave to the\ncourtier, using these words therewithall, that he sped well, in so much\nas it was his good hap to have for his horsse a jewell that cost him\na thousand crownes. The courtier was a glad man, and at his departing\nlonged to be looking what it was, and his hart dansed for joy. In due\ntime therefore he unwrapped the silke (a sort of his fellow courtiers\nflocking about him to testifie his good lucke) and having unfolded\nit, he found therein a drie and withered rape roote. Which spectacle\nthough it set the standers about in a lowd laughter, yet it quailed the\ncourtiers courage, and cast him into a shrewd fit of pensifenes. Thus\nwas the confidence of this courtier turned to vanitie, who upon hope of\ngood speed was willing to part from his horsse for had I wist.\n\n\u2666_Sic ars deluditur arte._\u2666\n\nThis storie dooth teach us into what follie and madnes vaine hope\nmay drive undiscreete and unexpert men. And therefore no mervell\nthough Alcumysters dreame and dote after double advantage, faring\nlike _Aesops_ dog, who greedilie coveting to catch and snatch at the\nshadowe of the flesh which he carried in his mouth over the water,\nlost both the one and the other: as they doo their increase and their\nprincipall. But to breake off abruptlie from this matter, and to leave\nthese hypocrits (for whie may they not be so named, who as _Homer_,\nspeaking in detestation of such rakehelles, saith verie divinelie and\ntrulie;\n\n\u2666The morall of the pr\u00e6misses.\u2666\n\n _Odi etenim seu claustra Erebi, quic\u00fanque loquuntur\n Ore aliud, tacit\u00f3que aliud sub pectore claudunt:_\n\n\u2666_Homer._\u2666\n\n _I hate even as the gates of hell,\n Those that one thing with toong doo tell,\n And notwithstanding closelie keepe,\n Another thing in hart full deepe)_\n\n\u2666_Englished by Abraham Fleming._\u2666\n\nTo leave these hypocrits (I saie) in the dregs of their dishonestie,\nI will conclude against them peremptorilie, that they, with the rable\nabove rehearsed, and the rowt hereafter to be mentioned, are ranke\ncouseners, and consuming cankers to the common wealth, and therefore to\nbe rejected and excommunicated from the fellowship of all honest men.\nFor now their art, which turneth all kind of metals that they can come\nby into mist and smoke, is no lesse apparent to the world, than the\ncleere sunnie raies at noone sted; in so much that I may saie with the\npoet,\n\n _Hos populus ridet, mult\u00famque torosa juventus\n Ingeminat tremulos naso crispante cachinnos:_\n\n\u2666_Aul. Persius, satyr. 3._\u2666\n\n _All people laugh them now to scorne,\n each strong and lustie blood\n Redoubleth quavering laughters lowd\n with wrinkled nose a good._\n\n\u2666_Englished by Abraham Fleming._\u2666\n\nSo that, if anie be so addicted unto the vanitie of the art\nAlcumysticall (as everie foole will have his fansie) and that (beside\nso manie experimented examples of divers, whose wealth hath vanished\nlike a vapor, whiles they have beene over rash in the practise hereof)\nthis discourse will not moove to desist from such extreame dotage, I\nsaie to him or them and that aptlie,\n\n \u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014_dic\u00edtque fac\u00edtque quod ipse\n Non sani esse hominis non sanus juret Orestes:_\n\n\u2666_Idem, ibid._\u2666\n\n _He saith and dooth that verie thing,\n which mad Orestes might\n With oth averre beecame a man\n beereft of reason right._\n\n\u2666_By Ab. Fleming._\u2666\n\n\n\n\n \u00b6 _The xv. Booke._\n\n\n\n\n The first Chapter.\n\n _The exposition of Iidoni, and where it is found, whereby the whole\n art of conjuration is deciphered._\n\n\nThis word _Iidoni_ is derived of _Iada_, which properlie signifieth to\nknowe: it is sometimes translated, [*]_Divinus_, which is a divinor\nor soothsaier, as in _Deut._ 18. _Levit._ 20: sometimes [*]_Ariolus_,\nwhich is one that also taketh upon him to foretell things to come,\nand is found _Levit._ 19. 2. _Kings._ 23. _Esai._ 19. To be short,\nthe opinion of them that are most skilfull in the toongs, is, that it\ncomprehendeth all them, which take upon them to knowe all things past\nand to come, and to give answers accordinglie. It alwaies followeth\nthe word [*]_Ob_, and in the scriptures is not named severallie\nfrom it, and differeth little from the same in sense, and doo both\nconcerne oracles uttered by spirits, possessed people, or couseners.\nWhat will not couseners or witches take upon them to doo? Wherein will\nthey professe ignorance? Aske them anie question, they will undertake\nto resolve you, even of that which none but God knoweth. And to bring\ntheir purposes the better to passe, as also to winne further credit\nunto the counterfet art which they professe, they procure confederates,\nwhereby they worke wonders. And when they have either learning,\neloquence, or nimblenesse of hands to accompanie their confederacie,\nor rather knaverie, then (forsooth) they passe the degree of witches,\nand intitle themselves to the name of conjurors. And these deale with\nno inferiour causes: these fetch divels out of hell, and angels out\nof heaven; these raise up what bodies they list, though they were\ndead, buried, and rotten long before; and fetch soules out of heaven\nor hell with much more expedition than the pope bringeth them out of\npurgatorie. These I saie (among the simple, and where they feare no\nlaw nor accusation) take upon them also the raising of tempests, and\nearthquakes, and to doo as much as God himselfe can doo. These are no\nsmall fooles, they go not to worke with a baggage tode, or a cat, as\nwitches doo; but with a kind of majestie, and with authoritie they call\nup by name, and have at their commandement seventie and nine principall\nand princelie divels, who have under them, as their ministers, a great\nmultitude of legions of pettie divels; as for example.\n\n\u2666[*] [_Ital._]\u2666\n\n\u2666The large signification of the word Iidoni.\u2666\n\n\u2666_Vide Philast Brix. episc. h\u00e6rese\u00f4n catal. de phitonissa._\u2666\n\n\u2666_J. Wierus in Pseudomonarchia d\u00e6monum._\u2666\n\n\n\n\n The second Chapter.\n\n _An inventarie of the names, shapes, powers, governement, and\n effects of divels and spirits, of their severall segniories\n and degrees: a strange discourse woorth the reading._\n\n\nTheir first and principall king (which is of the power of the east) is\ncalled _Ba\u00ebll_; who when he is conjured up, appeareth with three heads;\nthe first, like a tode; the second, like a man; the third, like a cat.\nHe speaketh with a hoarse voice, he maketh a man go invisible, he hath\nunder his obedience and rule sixtie and six legions of divels.\n\n\u2666Salomons notes of conjuration.\u2666\n\n\u2666_Baell._\u2666\n\nThe first duke under the power of the east, is named _Agares_, he\ncommeth up mildlie in the likenes of a faire old man, riding upon a\ncrocodile, and carrieng a hawke on his fist; hee teacheth presentlie\nall maner of toongs, he fetcheth backe all such as runne awaie, and\nmaketh them runne that stand still; he overthroweth all dignities\nsupernaturall and temporall, hee maketh earthquakes, and is of the\norder of vertues, having under his regiment thirtie one legions.\n\n\u2666_Agares._\u2666\n\n_Marbas, [*]alias Barbas_ is a great president, and appeareth in\nthe forme of a mightie lion; but at the commandement of a conjuror\ncommeth up in the likenes of a man, and answereth fullie as touching\nanie thing which is hidden or secret: he bringeth diseases, and cureth\nthem, he promoteth wisedome, and the knowledge of mechanicall arts,\nor handicrafts; he changeth men into other shapes, and under his\npresidencie or gouvernement are thirtie six legions of divels conteined.\n\n\u2666_Marbas._\u2666\n\n\u2666[*] [_Ital._]\u2666\n\n_Amon_, or _Aamon_, is a great and mightie marques, and commeth abroad\nin the likenes of a woolfe, having a serpents taile, spetting out and\nbreathing flames of fier; when he putteth on the shape of a man, he\nsheweth out dogs teeth, and a great head like to a mightie raven; he is\nthe strongest prince of all other, and understandeth of all things past\nand to come, he procureth favor, and reconcileth both freends and foes,\nand ruleth fourtie legions of divels.\n\n\u2666_Amon._\u2666\n\n_Barbatos_, a great countie or earle, and also a duke, he appeareth\nin _Signo sagittarii sylvestris_, with foure kings, which bring\ncompanies and great troopes. He understandeth the singing of birds, the\nbarking of dogs, the lowings of bullocks, and the voice of all living\ncreatures. He detecteth treasures hidden by magicians and inchanters,\nand is of the order of vertues, which in part beare rule: he knoweth\nall things past, and to come, and reconcileth freends and powers; and\ngoverneth thirtie legions of divels by his authoritie.\n\n\u2666_Barbatos._\u2666\n\n_Buer_ is a great president, and is seene in this signe; he absolutelie\nteacheth philosophie morall and naturall, and also logicke, and the\nvertue of herbes: he giveth the best familiars, he can heale all\ndiseases, speciallie of men, and reigneth over fiftie legions.\n\n\u2666_Buer._\u2666\n\n_Gusoin_ is a great duke, and a strong, appearing in the forme of a\n_Xenophilus_, he answereth all things, present, past, and to come,\nexpounding all questions. He reconcileth freendship, and distributeth\nhonours and dignities, and ruleth over fourtie legions of divels.\n\n\u2666_Gusoin._\u2666\n\n_Botis_, otherwise _Otis_, a great president and an earle he commeth\nfoorth in the shape of an ouglie viper, and if he put on humane shape,\nhe sheweth great teeth, and two hornes, carrieng a sharpe sword in\nhis hand: he giveth answers of things present, past, and to come, and\nreconcileth friends, and foes, ruling sixtie legions.\n\n\u2666_Botis._\u2666\n\n_Bathin_, sometimes called _Mathim_, a great duke and a strong, he\nis seene in the shape of a verie strong man, with a serpents taile,\nsitting on a pale horsse, understanding the vertues of hearbs and\npretious stones, transferring men suddenlie from countrie to countrie,\nand ruleth thirtie legions of divels.\n\n\u2666_Bathin._\u2666\n\n_Purson, [*]alias Curson_, a great king, he commeth foorth like a man\nwith a lions face, carrieng a most cruell viper, and riding on a beare;\nand before him go alwaies trumpets, he knoweth things hidden, and can\ntell all things present, past, and to come: he bewraieth treasure, he\ncan take a bodie either humane or aierie; he answereth truelie of all\nthings earthlie and secret, of the divinitie and creation of the world,\nand bringeth foorth the best familiars; and there obeie him two and\ntwentie legions of divels, partlie of the order of vertues, & partlie\nof the order of thrones.\n\n\u2666_Purson._\u2666\n\n\u2666[*] [_Ital._]\u2666\n\n_Eligor, alias Abigor_, is a great duke, and appeereth as a goodlie\nknight, carrieng a lance, an ensigne, and a scepter: he answereth\nfullie of things hidden, and of warres, and how souldiers should meete:\nhe knoweth things to come, and procureth the favour of lords and\nknights, governing sixtie legions of divels.\n\n\u2666_Eligor._\u2666\n\n_Leraie, alias Oray_, a great marquesse, shewing himselfe in the\nlikenesse of a galant archer, carrieng a bowe and a quiver, he is\nauthor of all battels, he dooth putrifie all such wounds as are made\nwith arrowes by archers, _Quos optimos objicit tribus diebus_, and he\nhath regiment over thirtie legions.\n\n\u2666_Leraie._\u2666\n\n_Valefar, alias Malephar_, is a strong duke, comming foorth in the\nshape of a lion, and the head of a theefe, he is verie familiar with\nthem to whom he maketh himselfe acquainted, till he hath brought them\nto the gallowes, and ruleth ten legions.\n\n\u2666_Valefar._\u2666\n\n_Morax, [*]alias Foraii_, a great earle and a president, he is\nseene like a bull, and if he take unto him a mans face, he maketh men\nwonderfull cunning in astronomie, & in all the liberall sciences: he\ngiveth good familiars and wise, knowing the power & vertue of hearbs\nand stones which are pretious, and ruleth thirtie six legions.\n\n\u2666_Morax._\u2666\n\n\u2666[*] [_Ital._]\u2666\n\n_Ipos, alias Ayporos_, is a great earle and a prince, appeering in\nthe shape of an angell, and yet indeed more obscure and filthie than a\nlion, with a lions head, a gooses feet, and a hares taile: he knoweth\nthings to come and past, he maketh a man wittie, and bold, and hath\nunder his jurisdiction thirtie six legions.\n\n\u2666_Ipos._\u2666\n\n_Naberius, alias Cerberus_, is a valiant marquesse, shewing himselfe\nin the forme of a crowe, when he speaketh with a hoarse voice: he\nmaketh a man amiable and cunning in all arts, and speciallie in\nrhetorike, he procureth the losse of prelacies and dignities: nineteene\nlegions heare and obeie him.\n\n\u2666_Naberius._\u2666\n\n_Glasya Labolas, alias Caacrinolaas_, or _Caassimolar_, is a great\npresident, who commeth foorth like a dog, and hath wings like a\ngriffen, he giveth the knowledge of arts, and is the captaine of all\nmansleiers: he understandeth things present and to come, he gaineth the\nminds and love of freends and foes, he maketh a man go invisible, and\nhath the rule of six and thirtie legions.\n\n\u2666_Glasya Labolas._\u2666\n\n_Zepar_ is a great duke, appearing as a souldier, inflaming women with\nthe loove of men, and when he is bidden he changeth their shape, untill\nthey maie enjoie their beloved, he also maketh them barren, and six and\ntwentie legions are at his obeie and commandement.\n\n\u2666_Zepar._\u2666\n\n_Bileth_ is a great king and a terrible, riding on a pale horsse,\nbefore whome go trumpets, and all kind of melodious musicke. When\nhe is called up by an exorcist, he appeareth rough and furious, to\ndeceive him. Then let the exorcist or conjuror take heed to himself,\nand to allaie his courage, let him hold a hazell bat in his hand,\nwherewithall he must reach out toward the east and south, and make a\ntriangle without besides the circle; but if he hold not out his hand\nunto him, and he bid him come in, and he still refuse the bond or\nchaine of spirits; let the conjuror proceed to reading, and by and by\nhe will submit himselfe, and come in, and doo whatsoever the exorcist\ncommandeth him, and he shalbe safe. If _Bileth_ the king be more\nstubborne, and refuse to enter into the circle at the first call, and\nthe conjuror shew himselfe fearfull, or if he have not the chaine of\nspirits, certeinelie he will never feare nor regard him after. Also,\nif the place be unapt for a triangle to be made without the circle,\nthen set there a boll of wine, and the exorcist shall certeinlie\nknowe when he commeth out of his house, with his fellowes, and that the\nforesaid _Bileth_ will be his helper, his friend, and obedient unto him\nwhen he commeth foorth. And when he commeth, let the exorcist receive\nhim courteouslie, and glorifie him in his pride, and therfore he shall\nadore him as other kings doo, bicause he saith nothing without other\nprinces. Also, if he be cited by an exorcist, alwaies a silver ring of\nthe middle finger of the left hand must be held against the exorcists\nface, as they doo for _Amaimon_. And the dominion and power of so great\na prince is not to be pretermitted; for there is none under the power\n& dominion of the conjuror, but he that deteineth both men and women\nin doting love, till the exorcist hath had his pleasure. He is of the\norders of powers, hoping to returne to the seaventh throne, which is\nnot altogether credible, and he ruleth eightie five legions.\n\n\u2666_Bileth._\u2666\n\n\u2666_Vide Amaimon._\u2666\n\n_Sitri, [*]alias Bitru_, is a great prince, appeering with the face\nof a leopard, and having wings as a griffen: when he taketh humane\nshape, he is verie beautifull, he inflameth a man with a womans love,\nand also stirreth up women to love men, being commanded he willinglie\n[\u2020]deteineth secrets of women, laughing at them and mocking them, to\nmake them luxuriouslie naked, and there obeie him sixtie legions.\n\n\u2666_Sitri_ a bawdie divell.\u2666\n\n\u2666[*] [_Ital._]\u2666\n\n\u2666[\u2020] [See note.]\u2666\n\n_Paimon_ is more obedient to _Lucifer_ than other kings are. _Lucifer_\nis heere to be understood he that was drowned in the depth of his\nknowledge: he would needs be like God, and for his arrogancie was\nthrowne out into destruction, of whome it is said; Everie pretious\nstone is thy covering. _Paimon_ is constrained by divine vertue to\nstand before the exorcist; where he putteth on the likenesse of a man:\nhe sitteth on a beast called a dromedarie, which is a swift runner,\nand weareth a glorious crowne, and hath an effeminate countenance.\nThere goeth before him an host of men with trumpets and well sounding\ncymbals, and all musicall instruments. At the first he appeereth with\na great crie and roring, as in _Circulo Salomonis_, and in the art\nis declared. And if this _Paimon_ speake sometime that the conjuror\nunderstand him not, let him not therefore be dismaied. But when he hath\ndelivered him the first obligation, to observe his desire, he must\nbid him also answer him distinctlie and plainelie to the questions\nhe shall aske you, of all philosophie, wisedome, and science, and of\nall other secret things. And if you will knowe the disposition of the\nworld, and what the earth is, or what holdeth it up in the water,\nor any other thing, or what is _Abyssus_, or where the wind is, or\nfrom whence it commeth, he will teach you aboundantlie. Consecrations\nalso as well of sacrifices as otherwise may be reckoned. He giveth\ndignities and confirmations; he bindeth them that resist him in his\nowne chaines, and subjecteth them to the conjuror; he prepareth good\nfamiliars, and hath the understanding of all arts. Note, that at the\ncalling up of him, the exorcist must looke towards the northwest,\nbicause there is his house. When he is called up, let the exorcist\nreceive him constantlie without feare, let him aske what questions\nor demands he list, and no doubt he shall obteine the same of him.\nAnd the exorcist must beware he forget not the creator, for those\nthings, which have beene rehearsed before of _Paimon_, some saie he is\nof the order of dominations; others saie, of the order of cherubim.\nThere follow him two hundred legions, partlie of the order of angels,\nand partlie of potestates. Note that if _Paimon_ be cited alone by\nan offering or sacrifice, two kings followe him; to wit, _Beball_ &\n_Abalam_, & other potentates: in his host are twentie five legions,\nbicause the spirits subject to them are not alwaies with them, except\nthey be compelled to appeere by divine vertue.\n\n\u2666_Paimon._\u2666\n\n\u2666Ezech. 88.\u2666\n\n\u2666Cautions for the Exorcist or conjuror.\u2666\n\nSome saie that the king _Beliall_ was created immediatlie after\n_Lucifer_, and therefore they thinke that he was father and seducer\nof them which fell being of the orders. For he fell first among\nthe worthier and wiser sort, which went before _Michael_ and other\nheavenlie angels, which were lacking. Although _Beliall_ went before\nall them that were throwne downe to the earth, yet he went not before\nthem that tarried in heaven. This _Beliall_ is constrained by divine\nvertue, when he taketh sacrifices, gifts, and offerings, that he againe\nmay give unto the offerers true answers. But he tarrieth not one houre\nin the truth, except he be constrained by the divine power, as is\nsaid. He taketh the forme of a beautifull angell, sitting in a firie\nchariot; he speaketh faire, he distributeth preferments of senatorship,\nand the favour of friends, and excellent familiars: he hath rule over\neightie legions, partlie of the order of vertues, partlie of angels;\nhe is found in the forme of an exorcist in the bonds of spirits. The\nexorcist must consider, that this _Beliall_ doth in everie thing assist\nhis subjects. If he will not submit himselfe, let the bond of spirits\nbe read: the spirits chaine is sent for him, wherewith wise _Salomon_\ngathered them togither with their legions in a brasen vessell, where\nwere inclosed among all the legions seventie two kings, of whome the\ncheefe was _Bileth_, the second was _Beliall_, the third _Asmoday_,\nand above a thousand thousand legions. Without doubt (I must confesse)\nI learned this of my maister _Salomon_; but he told me not why he\ngathered them together, and shut them up so: but I beleeve it was for\nthe pride of this _Beliall_. Certeine nigromancers doo saie, that\n_Salomon_, being on a certeine daie seduced by the craft of a certeine\nwoman, inclined himselfe to praie before the same idoll, _Beliall_\nby name: which is not credible. And therefore we must rather thinke\n(as it is said) that they were gathered together in that great brasen\nvessell for pride and arrogancie, and throwne into a deepe lake or\nhole in _Babylon_. For wise _Salomon_ did accomplish his workes by the\ndivine power, which never forsooke him. And therefore we must thinke\nhe worshipped not the image _Beliall_; for then he could not have\nconstrained the spirits by divine vertue: for this _Beliall_, with\nthree kings were in the lake. But the _Babylonians_ woondering at the\nmatter, supposed that they should find therein a great quantitie of\ntreasure, and therefore with one consent went downe into the lake, and\nuncovered and brake the vessell, out of the which immediatlie flew\nthe capteine divels, and were delivered to their former and proper\nplaces. But this _Beliall_ entred into a certeine image, and there gave\nanswer to them that offered and sacrificed unto him: as _Tocz._ in his\nsentences reporteth, and the _Babylonians_ did worship and sacrifice\nthereunto.\n\n\u2666The fall of Beliall.\u2666\n\n\u2666Salomon gathered al the divels togither in a brasen vessell.\u2666\n\n\u2666The Babylonians disappointed of their hope.\u2666\n\n_Bune_ is a great and a strong Duke, he appeareth as a dragon with\nthree heads, the third whereof is like to a man; he speaketh with a\ndivine voice, he maketh the dead to change their place, and divels to\nassemble upon the sepulchers of the dead: he greatlie inricheth a man,\nand maketh him eloquent and wise, answering trulie to all demands, and\nthirtie legions obeie him.\n\n\u2666_Bune._\u2666\n\n_Forneus_ is a great marquesse, like unto a monster of the sea, he\nmaketh men woonderfull in rhetorike, he adorneth a man with a good\nname, and the knowledge of toongs, and maketh one beloved as well of\nfoes as freends: there are under him nine and twentie legions, of the\norder partlie of thrones, and partlie of angels.\n\n\u2666_Forneus._\u2666\n\n_Ronove_ a marquesse and an earle, he is resembled to a monster, he\nbringeth singular understanding in rhetorike, faithfull servants,\nknowledge of toongs, favour of freends and foes; and nineteene legions\nobeie him.\n\n\u2666_Ronove._\u2666\n\n_Berith_ is a great and a terrible duke, and hath three names. Of some\nhe is called _Beall_; of the Jewes _Berith_; of Nigromancers _Bolfry_:\nhe commeth foorth as a red souldier, with red clothing, and upon a\nhorsse of that colour, and a crowne on his head. He answereth trulie of\nthings present, past, and to come. He is compelled at a certeine houre,\nthrough divine vertue, by a ring of art magicke. He is also a lier, he\nturneth all mettals into gold, he adorneth a man with dignities, and\nconfirmeth them, he speaketh with a cleare and a subtill voice, and six\nand twentie legions are under him.\n\n\u2666_Berith_ a golden divell.\u2666\n\n_Astaroth_ is a great and a strong duke, comming foorth in the shape\nof a fowle angell, sitting upon an infernall dragon, and carrieng on\nhis right hand a viper: he answereth trulie to matters present, past,\nand to come, and also of all secrets. He talketh willinglie of the\ncreator of spirits, and of their fall, and how they sinned and fell:\nhe saith he fell not of his owne accord. He maketh a man woonderfull\nlearned in the liberall sciences, he ruleth fourtie legions. Let everie\nexorcist take heed, that he admit him not too neere him, bicause of his\nstinking breath. And therefore let the conjuror hold neere to his face\na magicall ring, and that shall defend him.\n\n\u2666_Astaroth._\u2666\n\n_Foras, [*]alias Forcas_ is a great president, and is seene in the\nforme of a strong man, and in humane shape, he understandeth the vertue\nof hearbs and pretious stones: he teacheth fullie logicke, ethicke, and\ntheir parts: he maketh a man invisible, wittie, eloquent, and to live\nlong; he recovereth things lost, and discovereth treasures, and is lord\nover nine and twentie legions.\n\n\u2666_Foras._\u2666\n\n_Furfur_ is a great earle, appearing as an hart, with a firie taile, he\nlieth in everie thing, except he be brought up within a triangle; being\nbidden, he taketh angelicall forme, he speaketh with a hoarse voice,\nand willinglie maketh love betweene man and wife; he raiseth thunders\nand lightnings, and blasts. Where he is commanded, he answereth well,\nboth of secret and also of divine things, and hath rule and dominion\nover six and twentie legions.\n\n\u2666_Furfur._\u2666\n\n_Marchosias_ is a great marquesse, he sheweth himselfe in the shape of\na cruell shee woolfe, with a griphens wings, with a serpents taile,\nand spetting I cannot tell what out of his mouth. When he is in a mans\nshape, he is an excellent fighter, he answereth all questions trulie,\nhe is faithfull in all the conjurors businesse, he was of the order\nof dominations, under him are thirtie legions: he hopeth after 1200.\nyeares to returne to the seventh throne, but he is deceived in that\nhope.\n\n\u2666_Marchosias._\u2666\n\n_Malphas_ is a great president, he is seene like a crowe, but being\ncloathed with humane image, speaketh with a hoarse voice, he buildeth\nhouses and high towres wonderfullie, and quicklie bringeth artificers\ntogither, he throweth downe also the enimies edifications, he helpeth\nto good familiars, he receiveth sacrifices willinglie, but he deceiveth\nall the sacrificers, there obeie him fourtie legions.\n\n\u2666_Malphas._\u2666\n\n_Vepar, [*]alias Separ_, a great duke and a strong, he is like a\nmermaid, he is the guide of the waters, and of ships laden with armour;\nhe bringeth to passe (at the commandement of his master) that the sea\nshalbe rough and stormie, and shall appeare full of shippes; he killeth\nmen in three daies, with putrifieng their wounds, and producing maggots\ninto them; howbeit, they maie be all healed with diligence, he ruleth\nnine and twentie legions.\n\n\u2666_Vepar._\u2666\n\n_Sabnacke, [*]alias Salmac_, is a great marquesse and a strong, he\ncommeth foorth as an armed soldier with a lions head, sitting on a\npale horsse, he dooth marvelouslie change mans forme and favor, he\nbuildeth high towres full of weapons, and also castels and cities;\nhe inflicteth men thirtie daies with wounds both rotten and full of\nmaggots, at the exorcists commandement, he provideth good familiars,\nand hath dominion over fiftie legions.\n\n\u2666_Sabnacke._\u2666\n\n_Sidonay, [*]alias Asmoday_, a great king, strong and mightie, he is\nseene with three heads, whereof the first is like a bull, the second\nlike a man, the third like a ram, he hath a serpents taile, he belcheth\nflames out of his mouth, he hath feete like a goose, he sitteth on\nan infernall dragon, he carrieth a lance and a flag in his hand, he\ngoeth before others, which are under the power of _Amaymon_. When the\nconjuror exerciseth this office, let him be abroad, let him be warie\nand standing on his feete; if his cap be on his head, he will cause all\nhis dooings to be bewraied, which if he doo not, the exorcist shalbe\ndeceived by _Amaymon_ in everie thing. But so soone as he seeth him\nin the forme aforesaid, he shall call him by his name, saieng; Thou\nart _Asmoday_: he will not denie it, and by and by he boweth downe to\nthe ground; he giveth the ring of vertues, he absolutelie teacheth\ngeometrie, arythmetike, astronomie, and handicrafts. To all demands he\nanswereth fullie and trulie, he maketh a man invisible, he sheweth the\nplaces where treasure lieth, and gardeth it, if it be among the legions\nof _Amaymon_, he hath under his power seventie two legions.\n\n\u2666_Sidonay._\u2666\n\n_Gaap, [*]alias Tap_, a great president and a prince, he appeareth in\na meridionall signe, and when he taketh humane shape he is the guide\nof the foure principall kings, as mightie as _Bileth_. There were\ncerteine necromancers that offered sacrifices and burnt offerings unto\nhim; and to call him up, they exercised an art, saieng that _Salomon_\nthe wise made it. Which is false: for it was rather _Cham_, the\nsonne of _Noah_, who after the floud began first to invocate wicked\nspirits. He invocated _Bileth_, and made an art in his name, and\na booke which is knowne to manie mathematicians. There were burnt\nofferings and sacrifices made, and gifts given, and much wickednes\nwrought by the exorcists, who mingled therewithall the holie names\nof God, the which in that art are everie where expressed. Marie\nthere is an epistle of those names written by _Salomon_, as also\nwrite _Helias Hierosolymitanus_ and _Helis\u00e6us_. It is to be noted,\nthat if anie exorcist have the art of _Bileth_, and cannot make him\nstand before him, nor see him, I may not bewraie how and declare the\nmeanes to conteine him, bicause it is abhomination, and for that I\nhave learned nothing from _Salomon_ of his dignitie and office. But\nyet I will not hide this; to wit, that he maketh a man woonderfull in\nphilosophie and all the liberall sciences: he maketh love, hatred,\ninsensibilitie,[\u2020] invisibilitie, consecration,[\u2021] and consecration\nof those things that are belonging unto the domination of _Amaymon_,\nand delivereth familiars out of the possession of other conjurors,\nanswering truly and perfectly of things present, past, & to come, &\ntransferreth men most speedilie into other nations, he ruleth sixtie\nsix legions, & was of the order of potestats.\n\n\u2666_Gaap._\u2666\n\n\u2666Who was the first necromancer.\u2666\n\n\u2666[\u2020] [Not in Wier]\u2666\n\n\u2666[\u2021] [Press duplication]\u2666\n\n_Shax, [*]alias Scox_, is a darke and a great marquesse, like unto\na storke, with a hoarse and subtill voice: he dooth marvellouslie\ntake awaie the sight, hearing, and understanding of anie man, at the\ncommandement of the conjuror: he taketh awaie monie out of everie\nkings house, and carrieth it backe after 1200. yeares, if he be\ncommanded,[\u2020] he is a horssestealer, he is thought to be faithfull\nin all commandements: and although he promise to be obedient to the\nconjuror in all things; yet is he not so, he is a lier, except he\nbe brought into a triangle, and there he speaketh divinelie, and\ntelleth of things which are hidden, and not kept of wicked spirits, he\npromiseth good familiars, which are accepted if they be not deceivers,\nhe hath thirtie legions.\n\n\u2666_Shax._\u2666\n\n\u2666[*] [_Ital._]\u2666\n\n[\u2020] [: in Wier]\n\n_Procell_ is a great and a strong duke, appearing in the shape of\nan angell, but speaketh verie darklie of things hidden, he teacheth\ngeometrie and all the liberall arts, he maketh great noises, and\ncauseth the waters to rore, where are none, he warmeth waters, and\ndistempereth bathes at certeine times, as the exorcist appointeth him,\nhe was of the order of potestats, and hath fourtie eight legions under\nhis power.\n\n\u2666_Procell._ [_Pucel_, Wier]\u2666\n\n_Furcas_ is a knight and commeth foorth in the similitude of a cruell\nman, with a long beard and a hoarie head, he sitteth on a pale horsse,\ncarrieng in his hand a sharpe weapon, he perfectlie teacheth practike\nphilosophie, rhetorike, logike, astronomie, chiromancie, pyromancie,\nand their parts: there obeie him twentie legions.\n\n\u2666_Furcas._\u2666\n\n_Murmur_ is a great duke and an earle, appearing in the shape of a\nsouldier, riding on a griphen, with a dukes crowne on his head; there\ngo before him two of his ministers, with great trumpets, he teacheth\nphilosophie absolutelie, he constraineth soules to come before the\nexorcist, to answer what he shall aske them, he was of the order\npartlie of thrones, and partlie of angels, [\u2020]and ruleth thirtie\nlegions.\n\n\u2666_Murmur._\u2666\n\n\u2666[\u2020] [and, etc., not in Wier]\u2666\n\n_Caim_ is a great president, taking the forme of a thrush, but when he\nputteth on mans shape, he answereth in burning ashes, carrieng in his\nhand a most sharpe swoord, he maketh the best disputers, he giveth men\nthe understanding of all birds, of the lowing of bullocks, and barking\nof dogs, and also of the sound and noise of waters, he answereth best\nof things to come, he was of the order of angels, and ruleth thirtie\nlegions of divels.\n\n\u2666_Caim._\u2666\n\n_Raum_, or _Raim_ is a great earle, he is seene as a crowe, but when\nhe putteth on humane shape, at the commandement of the exorcist,\nhe stealeth woonderfullie out of the kings house, and carrieth it\nwhether he is assigned, he destroieth cities, and hath great despite\nunto dignities, he knoweth things present, past, and to come, and\nreconcileth freends and foes, he was of the order of thrones, and\ngoverneth thirtie legions.\n\n\u2666_Raum._\u2666\n\n_Halphas_ is a great earle, and commeth abroad like a storke, with\na hoarse voice, he notablie buildeth up townes full of munition and\nweapons, he sendeth men of warre to places appointed, and hath under\nhim six and twentie legions.\n\n\u2666_Halphas._\u2666\n\n_Focalor_ is a great duke comming foorth as a man, with wings like\na griphen, he killeth men, and drowneth them in the waters, and\noverturneth ships of warre, commanding and ruling both winds and\nseas. And let the conjuror note, that if he bid him hurt no man, he\nwillinglie consenteth thereto: he hopeth after 1000. yeares to returne\nto the seventh throne, but he is deceived, he hath three legions.\n\n\u2666_Focalor._\u2666\n\n_Vine_ is a great king and an earle, he showeth himselfe as a lion,\nriding on a blacke horsse, and carrieth a viper in his hand, he gladlie\nbuildeth large towres, he throweth downe stone walles, and maketh\nwaters rough. At the commandement of the exorcist he answereth of\nthings hidden, of witches, and of things present, past, and to come.\n\n\u2666_Vine._\u2666\n\n_Bifrons_ is seene in the similitude of a monster, when he taketh\nthe image of a man, he maketh one woonderfull cunning in astrologie,\nabsolutelie declaring the mansions of the planets, he dooth the like\nin geometrie, and other admesurements, he perfectlie understandeth the\nstrength and vertue of hearbs, pretious stones, and woods, he changeth\ndead bodies from place to place, he seemeth to light candles upon the\nsepulchres of the dead, and hath under him six and twentie legions.\n\n\u2666_Bifrons._\u2666\n\n_Gamigin_ is a great marquesse, and is seene in the forme of a little\nhorsse, when he taketh humane shape he speaketh with a hoarse voice,\ndisputing of all liberall sciences; he bringeth also to passe, that\nthe soules, which are drowned in the sea, or which dwell in purgatorie\n(which is called _Cartagra_, that is, affliction of soules) shall take\naierie bodies, and evidentlie appeare and answer to interrogatories at\nthe conjurors commandement; he tarrieth with the exorcist, untill he\nhave accomplished his desire, and hath thirtie legions under him.\n\n\u2666_Gamigin._\u2666\n\n_Zagan_ is a great king and a president, he commeth abroad like a bull,\nwith griphens wings, but when he taketh humane shape, he maketh men\nwittie, he turneth all mettals into the coine of that dominion, and\nturneth water into wine, and wine into water, he also turneth bloud\ninto wine, & wine into bloud, & a foole into a wise man, he is head of\nthirtie and three legions.\n\n\u2666_Zagan._\u2666\n\n_Orias_ is a great marquesse, and is seene as a lion riding on a strong\nhorsse, with a serpents taile, and carrieth in his right hand two great\nserpents hissing, he knoweth the mansion of planets, and perfectlie\nteacheth the vertues of the starres, he transformeth men, he giveth\ndignities, prelacies, and confirmations, and also the favour of freends\nand foes, and hath under him thirtie legions.\n\n\u2666_Orias._\u2666\n\n_Valac_ is a great president, and commeth abroad with angels wings\nlike a boie, riding on a twoheaded dragon, he perfectlie answereth of\ntreasure hidden, and where serpents may be seene, which he delivereth\ninto the conjurors hands, void of anie force or strength, and hath\ndominion over thirtie legions of divels.\n\n\u2666_Valac._\u2666\n\n_Gomory_ a strong and a mightie duke, he appeareth like a faire woman,\nwith a duchesse crownet about hir midle, riding on a camell, he\nanswereth well and truelie of things present, past, and to come, and\nof treasure hid, and where it lieth: he procureth the love of women,\nespeciallie of maids, and hath six and twentie legions.\n\n\u2666_Gomory._\u2666\n\n_Decarabia_ or _Carabia_, he commeth like a \u26b9 and knoweth the\nforce of herbes and pretious stones, and maketh all birds flie before\nthe exorcist, and to tarrie with him, as though they were tame, and\nthat they shall drinke and sing, as their maner is, and hath thirtie\nlegions.\n\n\u2666_Decarabia._\u2666\n\n_Amduscias_ a great and a strong duke, he commeth foorth as an\nunicorne, when he standeth before his maister in humane shape, being\ncommanded, he easilie bringeth to passe, that trumpets and all musicall\ninstruments may be heard and not seene, and also that trees shall bend\nand incline, according to the conjurors will, he is excellent among\nfamiliars, and hath nine and twentie legions.\n\n\u2666_Amduscias._\u2666\n\n_Andras_ is a great marquesse, and is seene in an angels shape with a\nhead like a blacke night raven, riding upon a blacke and a verie strong\nwoolfe, flourishing with a sharpe sword in his hand, he can kill the\nmaister, the servant, and all assistants, he is author of discords, and\nruleth thirtie legions.\n\n\u2666_Andras._\u2666\n\n_Andrealphus_ is a great marquesse, appearing as a pecocke, he raiseth\ngreat noises, and in humane shape perfectlie teacheth geometrie, and\nall things belonging to admeasurements, he maketh a man to be a subtill\ndisputer, and cunning in astronomie, and transformeth a man into the\nlikenes of a bird, and there are under him thirtie legions.\n\n\u2666_Andrealphus._\u2666\n\n_Ose_ is a great president, and commeth foorth like a leopard, and\ncounterfeting to be a man, he maketh one cunning in the liberall\nsciences, he answereth truelie of divine and secret things, he\ntransformeth a mans shape, and bringeth a man to that madnes, that he\nthinketh himselfe to be that which he is not; as that he is a king or\na pope, or that he weareth a crowne on his head, _Dur\u00e1tque id regnum\n[\u2020]ad horam_.\n\n\u2666_Ose._\u2666\n\n\u2666[\u2020] [Wier has no _ad_]\u2666\n\n_Aym_ or _Haborim_ is a great duke and a strong, he commeth foorth with\nthree heads, the first like a serpent, the second like a man having two\n\u26b9 the third like a cat, he rideth on a viper, carrieng in his hand a\nlight fier brand, with the flame whereof castels and cities are fiered,\nhe maketh one wittie everie kind of waie, he answereth truelie of\nprivie matters, and reigneth over twentie six legions.\n\n\u2666_Aym._\u2666\n\n_Orobas_ is a great prince, he commeth foorth like a horsse, but\nwhen he putteth on him a mans idol, he talketh of divine vertue, he\ngiveth true answers of things present, past, and to come, and of the\ndivinitie, and of the creation, he deceiveth none, nor suffereth anie\nto be tempted, he giveth dignities and prelacies, and the favour of\nfreends and foes, and hath rule over twentie legions.\n\n\u2666_Orobas._\u2666\n\n_Vapula_ is a great duke and a strong, he is seene like a lion with\ngriphens wings, he maketh a man subtill and wonderfull in handicrafts,\nphilosophie, and in sciences conteined in bookes, and is ruler over\nthirtie six legions.\n\n\u2666_Vapula._\u2666\n\n_Cimeries_ is a great marquesse and a strong, ruling in the parts of\n_Aphrica_; he teacheth perfectlie grammar, logicke, and rhetorike, he\ndiscovereth treasures and things hidden, he bringeth to passe, that a\nman shall seeme with expedition to be turned into a soldier, he rideth\nupon a great blacke horsse, and ruleth twentie legions.\n\n\u2666_Cimeries._\u2666\n\n_Amy_ is a great president, and appeareth in a flame of fier, but\nhaving taken mans shape, he maketh one marvelous in astrologie, and\nin all the liberall sciences, he procureth excellent familiars, he\nbewraieth treasures preserved by spirits, he hath the governement of\nthirtie six legions, he is partlie of the order of angels, partlie of\npotestats, he hopeth after a thousand two hundreth yeares to returne to\nthe seventh throne: which is not credible.\n\n\u2666_Amy._\u2666\n\n_Flauros_ a strong duke, is seene in the forme of a terrible strong\nleopard, in humane shape, he sheweth a terrible countenance, and fierie\neies, he answereth trulie and fullie of things present, past, and to\ncome; if he be in a triangle,[\u2020] he lieth in all things [\u2021]and\ndeceiveth in other things, and beguileth in other busines, he gladlie\ntalketh of the divinitie, and of the creation of the world, and of the\nfall; he is constrained by divine vertue, and so are all divels or\nspirits, to burne and destroie all the conjurors adversaries. And if he\nbe commanded, he suffereth the conjuror not to be tempted, and he hath\ntwentie legions under him.\n\n\u2666_Flauros._\u2666\n\n[\u2020] [? transpose ;\u2014,]\n\n[\u2021] [an erroneous duplication of next clause]\n\n_Balam_ is a great and a terrible king, he commeth foorth with three\nheads, the first of a bull, the second of a man, the third of a ram, he\nhath a serpents taile, and flaming eies, riding upon a furious beare,\nand carrieng a hawke on his fist, he speaketh with a hoarse voice,\nanswering perfectlie of things present, past, and to come, hee maketh a\nman invisible and wise, hee governeth fourtie legions, and was of the\norder of dominations.\n\n\u2666_Balam._\u2666\n\n_Allocer_ is a strong duke and a great, he commeth foorth like a\nsoldier, riding on a great horsse, he hath a lions face, verie red,\nand with flaming eies, he speaketh with a big voice, he maketh a\nman woonderfull in astronomie, and in all the liberall sciences, he\nbringeth good familiars, and ruleth thirtie six legions.\n\n\u2666_Allocer._\u2666\n\n_Saleos_ is a great earle, he appeareth as a gallant soldier, riding on\na crocodile, and weareth a dukes crowne, peaceable, &c.\n\n\u2666_Saleos._\u2666\n\n_Vuall_ is a great duke and a strong, he is seene as a great and\nterrible dromedarie, but in humane forme, he soundeth out in a base\nvoice the _\u00c6gyptian_ toong. This man above all other procureth the\nespeciall love of women, and knoweth things present, past, and to\ncome, procuring the love of freends and foes, he was of the order of\npotestats, and governeth thirtie seven legions.\n\n\u2666_Vuall._\u2666\n\n_Haagenti_ is a great president, appearing like a great bull, having\nthe wings of a griphen, but when he taketh humane shape, he maketh\na man wise in everie thing, he changeth all mettals into gold, and\nchangeth wine and water the one into the other, and commandeth as manie\nlegions as _Zagan_.\n\n\u2666_Haagenti._\u2666\n\n_Ph\u0153nix_ is a great marquesse, appearing like the bird _Ph\u0153nix_, having\na childs voice: but before he standeth still before the conjuror, he\nsingeth manie sweet notes. Then the exorcist with his companions must\nbeware he give no eare to the melodie, but must by and by bid him put\non humane shape; then will he speake marvellouslie of all woonderfull\nsciences. He is an excellent poet, and obedient, he hopeth to returne\nto the seventh throne after a thousand two hundreth yeares, and\ngoverneth twentie legions.\n\n\u2666_Ph\u0153nix._\u2666\n\n_Stolas_ is a great prince, appearing in the forme of a nightraven,\nbefore the exorcist, he taketh the image and shape of a man, and\nteacheth astronomie, absolutelie understanding the vertues of herbes\nand pretious stones; there are under him twentie six legions.\n\n\u2666_Stolas._\u2666\n\n \u00b6 _Note that a legion is 6 6 6 6. and now by multiplication\n count how manie legions doo arise out of\n everie particular._\n\n\u2666This was the work of one T. R. written in faire letters\nof red & blacke up\u014d parchment, and made by him, Ann. 1570. to the\nmaintenance of his living, the edifieng of the poore, and the glorie of\ngods holie name: as he himselfe saith.\u2666\n\n \u2720 _Secretum secretorum,\n The secret of secrets;\n Tu operans sis secretus horum,[*]\n Thou that workst them, be secret in them._\n\n\u2666[*] [The Lat: Rom.]\u2666\n\n\n\n\n The third Chapter.\n\n _The houres wherin principall divels may be bound, to wit, raised\n and restrained from dooing of hurt._\n\n\n_Amaymon_ king of the east, _Gorson_ king of the south, _Zimimar_ king\nof the north, _Goap_ king and prince of the west, may be bound from\nthe third houre, till noone, and from the ninth houre till evening.\nMarquesses may be bound from the ninth houre till compline, and from\ncompline till the end of the daie. Dukes maybe bound from the first\nhoure till noone; and cleare wether is to be observed. Prelates may be\nbound in anie houre of the daie. Knights from daie dawning, till sunne\nrising; or from evensong, till the sunne set. A President may not be\nbound in anie houre of the daie, except the king, whome he obeieth, be\ninvocated; nor in the shutting of the evening. Counties or erles may be\nbound at anie houre of the daie, so it be in the woods or feelds, where\nmen resort not.\n\n\n\n\n The fourth Chapter.\n\n _The forme of adjuring or citing of the spirits aforesaid to arise\n and appeare._\n\n\nWhen you will have anie spirit, you must know his name and office; you\nmust also fast,[*] and be cleane from all pollusion, three or foure\ndaies before; so will the spirit be the more obedient unto you. Then\nmake a circle, and call up the spirit with great intention, and holding\na ring in your hand, rehearse in your owne name, and your companions\n(for one must alwaies be with you) this praier following, and so no\nspirit shall annoie you, and your purpose shall take effect. [\u2020]And\nnote how this agreeth with popish charmes and conjurations.\n\n\u2666[*] [fast _not in Wier_]\u2666\n\n\u2666[\u2020] [This not in Wier]\u2666\n\nIn the name of our Lord Jesus Christ the \u2720 father \u2720 and the sonne \u2720 and\nthe Holie-ghost \u2720 holie trinitie and unseparable unitie, I call upon\nthee, that thou maiest be my salvation and defense, and the protection\nof my bodie and soule, and of all my goods[*] through the vertue of thy\nholie crosse, and through the vertue of thy passion, I beseech thee\nO Lord Jesus Christ, by the merits of thy blessed mother S. _Marie_,\nand of all thy saints, that thou give me grace and divine power over\nall the wicked spirits, so as which of them soever I doo call by name,\nthey may come by and by from everie coast, and accomplish my will, that\nthey neither be hurtfull nor fearefull unto me, but rather obedient\nand diligent about me. And through thy vertue streightlie commanding\nthem, let them fulfill my commandements, Amen. Holie, holie, holie,\nLord God of sabboth, which wilt come to judge the quicke and the dead,\nthou which art \u0391 and \u03a9, first and last, King of kings and Lord of\nlords, _Ioth_, _Aglanabrath_, _El_, _Abiel_, _Anathiel_, _Amazim_,\n_Sedomel_, _Gayes_, _Heli_, _Messias_, _Tolimi_, _Elias_, _Ischiros_,\n_Athanatos_, _Imas_. By these thy holie names, and by all other I doo\ncall upon thee, and beseech thee O Lord Jesus Christ, by thy nativitie\nand baptisme, by thy crosse and passion, by thine ascension, and by\nthe comming of the Holie-ghost, by the bitternesse of thy soule when\nit departed from thy bodie, by thy five wounds, by the bloud and water\nwhich went out of thy bodie, by thy vertue, by the sacrament which\nthou gavest thy disciples the daie before thou sufferedst, by the\nholie trinitie, and by the inseparable unitie, by blessed _Marie_ thy\nmother, by thine angels, archangels, prophets, patriarchs, and by all\nthy saints, and by all the sacraments which are made in thine honour,\nI doo worship and beseech thee, I blesse and desire thee, to accept\nthese praiers, conjurations, and words of my mouth, which I will use. I\nrequire thee O Lord Jesus Christ, that thou give me thy vertue & power\nover all thine angels (which were throwne downe from heaven to deceive\nmankind) to drawe them to me, to tie and bind them, & also to loose\nthem, to gather them togither before me, & to command them to doo all\nthat they can, and that by no meanes they contemne my voice, or the\nwords of my mouth; but that they obeie me and my saiengs, and feare me.\nI beseech thee by thine humanitie, mercie and grace, and I require thee\n_Adonay_, _Amay_, _Horta_, _Vege_[\u2020] _dora_, _Mitai_, _Hel_, _Suranat_,\n_Ysion_, _Ysesy_,[\u2021] and by all thy holie names, and by all thine holie\nhe saints and she saints, by all thine angels and archangels, powers,\ndominations, and vertues, and by that name that _Salomon_ did bind the\ndivels, and shut them up, _Elhrach_,[\u00a7] _Ebanher_,[\u00b6] _Agle_, _Goth_,\n_Ioth_, _Othie_, _Venoch_, _Nabrat_, and by all thine holie names which\nare written in this booke, and by the vertue of them all, that thou\nenable me to congregate all thy spirits throwne downe from heaven,\nthat they may give me a true answer of all my demands, and that they\nsatisfie all my requests, without the hurt of my bodie or soule, or any\nthing else that is mine, through our Lord Jesus Christ thy sonne, which\nliveth and reigneth with thee in the unitie of the Holie-ghost, one God\nworld without end.\n\n\u2666[*] [goods. Through, _Wier_]\u2666\n\n\u2666Note what names are attributed unto Christ by the conjuror in this his\nexorcising exercise.\u2666\n\n\u2666What wonderfull force conjurors doo beleeve c\u014dsisteth in these forged\nnames of Christ.\u2666\n\n\u2666[\u2020] [_Vigedara_, Wier]\u2666\n\n\u2666[\u2021] [_Ysyesy_, Wier]\u2666\n\n\u2666[\u00a7] [_Elhroch_, Wier]\u2666\n\n\u2666[\u00b6] [_eban her_, Wier]\u2666\n\nOh father omnipotent, oh wise sonne, oh Holie-ghost, the searcher of\nharts, oh you three in persons, one true godhead in substance, which\ndidst spare _Adam_ and _Eve_ in their sins; and oh thou sonne, which\ndiedst for their sinnes a most filthie death, susteining it upon the\nholie crosse; oh thou most mercifull, when I flie unto thy mercie, and\nbeseech thee by all the means I can, by these the holie names of thy\nsonne; to wit, \u0391 and \u03a9, and all other his names, grant me thy vertue\nand power, that I may be able to cite before me, thy spirits which were\nthrowne downe from heaven, & that they may speake with me, & dispatch\nby & by without delaie, & with a good will, & without the hurt of\nmy bodie, soule, or goods, &c: as is conteined in the booke called\n_Annulus Salomonis_.\n\nOh great and eternall vertue of the highest, which through disposition,\nthese being called to judgement, [*]_Vaicheon_, _Stimulamaton_,\n_Esphares_, _Tetragrammaton_, _Olioram_, [\u2020]_Cryon_, _Esytion_,\n_Existion_, _Eriona_, _Onela_, _Brasim_, _Noym_, _Messias_, _Soter_,\n_Emanuel_, _Sabboth_, _Adonay_, I worship thee, I invocate thee, I\n[\u2021]imploie thee with all the strength of my mind, that by thee, my\npresent praiers, consecrations, and conjurations be hallowed: and\nwhersoever wicked spirits are called, in the vertue of thy names, they\nmay come togither from everie coast, and diligentlie fulfill the will\nof me the exorcist. [\u00a7]_Fiat, fiat, fiat, Amen._\n\n\u2666[*] [Rom.]\u2666\n\n\u2666[\u2020] [_irion_, Wier]\u2666\n\n\u2666[\u2021] [implore, _Wier_]\u2666\n\n\u2666[\u00a7] [_Ital._]\u2666\n\n\n\n\n The fift Chapter.\n\n _A confutation of the manifold vanities conteined in the precedent\n chapters, speciallie of commanding of divels._\n\n\nHe that can be persuaded that these things are true, or wrought\nindeed according to the assertion of couseners, or according to the\nsupposition of witchmongers & papists, may soone be brought to beleeve\nthat the moone is made of greene cheese. You see in this which is\ncalled _Salomons_ conjuration, there is a perfect inventarie registred\nof the number of divels, of their names, of their offices, of their\npersonages, of their qualities, of their powers, of their properties,\nof their kingdomes, of their governments, of their orders, of their\ndispositions, of their subjection, of their submission, and of the\nwaies to bind or loose them; with a note what wealth, learning,\noffice, commoditie, pleasure, &c: they can give, and may be forced\nto yeeld in spight of their harts, to such (forsooth) as are cunning\nin this art: of whome yet was never seene any rich man, or at least\nthat gained any thing that waie; or any unlearned man, that became\nlearned by that meanes; or any happie man, that could with the helpe\nof this art either deliver himselfe, or his freends, from adversitie,\nor adde unto his estate any point of felicitie: yet these men, in all\nworldlie happinesse, must needs exceed all others; if such things\ncould be by them accomplished, according as it is presupposed. For if\nthey may learne of _Marbas_, all secrets, and to cure all diseases;\nand of _Furcas_, wisdome, and to be cunning in all mechanicall arts;\nand to change anie mans shape, of _Zepar_: if _Bune_ can make them\nrich and eloquent, if _Beroth_ can tell them of all things, present,\npast, and to come; if _Asmodaie_ can make them go invisible and shew\nthem all hidden treasure; if _Salmacke_ will afflict whom they list,\n& _Allocer_ can procure them the love of any woman; if _Amy_ can\nprovide them excellent familiars, if _Caym_ can make them understand\nthe voice of all birds and beasts, and _Buer_ and _Bifrons_ can make\nthem live long; and finallie, if _Orias_ could procure unto them\ngreat friends, and reconcile their enimies, & they in the end had all\nthese at commandement; should they not live in all worldlie honor and\nfelicitie? whereas contrariwise they lead their lives in all obloquie,\nmiserie, and beggerie, and in fine come to the gallowes; as though they\nhad chosen unto themselves the spirit _Valefer_, who they saie bringeth\nall them with whom he entreth into familiaritie, to no better end than\nthe gibet or gallowes. But before I proceed further to the confutation\nof this stuffe, I will shew other conjurations, devised more latelie,\nand of more authoritie; wherein you shall see how fooles are trained\nto beleeve these absurdities, being woone by little and little to such\ncredulitie. For the author heereof beginneth, as though all the cunning\nof conjurors were derived and fetcht from the planetarie motions, and\ntrue course of the stars, celestiall bodies, &c.\n\n\u2666This is contrarie to the scripture, which saith that everie good gift\ncommeth from the father of light, &c.\u2666\n\n\u2666A breviarie of the inventarie of spirits.\u2666\n\n\u2666The authors further purpose in the detection of c\u014djuring.\u2666\n\n\n\n\n The vi. Chapter.\n\n _The names of the planets, their characters, togither with the\n twelve signes of the zodiake, their dispositions, aspects,\n and government, with other observations._\n\n\n[Illustration:\n +-------------------------------------------------------------------+\n | Conjunction \u260c}{ \u2644 \u2643 \u2642 \u2609 \u2640 \u263f \u263d. the characters of the Planets. |\n | Sextile \u26b9 }{ _Satur. Iupiter, Mars, Sol, Venus, Mercu. Luna._ |\n | Quadrat \u25a1 }{ |\n +-------------------------------------------------------------------+\n | Trine \u25b3}{_Satur. Iupiter, Mars, Sol, Venus, Mercu. Luna._ |\n | Opposition \u260d}{ |\n +-------------------------------------------------------------------+\n | The twelve signes of the zodiake, their characters |\n | and denominations, &c. |\n +-------------------------------------------------------------------+\n | \u2648 \u2649 \u264a \u264b \u264c \u264d |\n | _Aries_ _Taurus_ _Gemini_ _Cancer_ _Leo_ _Virgo_ |\n +-------------------------------------------------------------------+\n | \u264e \u264f \u2650 \u2651 \u2652 \u2653 |\n |_Libra_ _Scorpio_ _Sagittarius_ _Capricornus_ _Aquarius_ _Pisces._|\n +-------------------------------------------------------------------+\n | Their dispositions or inclinations. |\n +-------------------------------------------------------------------+\n | \u2648 \u264b \u2649} Good } {\u264e \u264f \u2651} Evill } { \u2652 \u264f \u264b} Signes |\n | \u2653 \u2650} signes. } {\u2652 \u264a} signes. } { \u2653 \u264d} indifferent. |\n +-------------------------------------------------------------------+\n | \u2648 \u264e \u2650 Very good signes. \u2651 \u264a \u264c \u2649 Very evill signes. |\n +-------------------------------------------------------------------+\n]\n\n\n _The disposition of the planets._\n\n[Illustration:\n +================================================+\n | \u2644 \u2643 \u2642 \u2609 \u2640 \u263f \u263d |\n +================================================+\n |Planets good, \u2643\u2640. Indifferent; \u2609\u263d\u263f Euill \u2644 \u2642|\n +=======+======+=====+======+=======+======+=====+\n | \u2651 \u2644 | \u2650 | \u264f | \u264c \u2609 | \u2649 | \u264a | \u264b\u263d|\n | \u2652 |\u2653 \u2643 | \u2648 \u2642 | | \u264e \u2640 | \u264d \u263f | |\n +==============+=========+=+======+==============+\n | |\u2648|\u2642 |\u2609\u2643| |\u2649|\u2640\u263d| |\n | A fierie +--+--+---+ +--+---+ An earthie |\n | Triplicitie. |\u264c|\u2609| \u2643 | |\u264d|\u263f | Triplicitie. |\n | +--+--+---+ +--+---+ |\n | |\u2650|\u2643| \u2609 | |\u2651|\u2644\u2642| |\n +==============+=========+=+======+==============+\n | |\u264b|\u263d\u2643\u2640 | |\u264a| \u263f | |\n | A waterie +--+--+---+ +--+---+ An aierie |\n | Triplicitie. |\u264f| \u2642 | |\u264e|\u2640\u2644\u2643| Triplicitie. |\n | +--+--+---+ +--+---+ |\n | |\u2653|\u2643\u263d\u2640 | |\u2652|\u2644 \u2643| |\n +==============+========+=+========+==============+\n]\n\n\n _The aspects of the planets._\n\n \u260cIs the best aspect, with good planets, and woorst with evill.\n \u26b9 Is a meane aspect in goodnesse or badnesse.\n \u25b3 Is verie good in aspect to good planets, & hurteth not in evill.\n \u25a1 This aspect is of enimitie not full perfect.\n \u260dThis aspect is of enimitie most perfect.\n\n\u2666The five planetarie aspects:\n Conjunct.\n Sextil.\n Trine.\n Quartil.\n Opposit.\u2666\n\n\n _How the daie is divided or distinguished._\n\nA daie naturall is the space of foure and twentie houres, accounting\nthe night withall, and beginneth at one of the clocke after midnight.\n\nAn artificiall daie is that space of time, which is betwixt the rising\nand falling of the \u2609 &c. All the rest is night, & beginneth at the \u2609\nrising.\n\n Hereafter followeth a table, showing how the daie and the\n night is divided by houres, and reduced to the regiment of the\n planets.\n\n _The division of the daie, and the planetarie\n regiment._\n\n[Illustration:\n +-----+----+--+--+--+--+--+--+--+--+--+--+--+--+\n | day |lord| 1| 2| 3| 4| 5| 6| 7| 8| 9|10|11|12|\n +-----+----+--+--+--+--+--+--+--+--+--+--+--+--+\n | day |lord|\u2609| \u2640| \u263f|\u263e|\u2644|\u2643| \u2642|\u2609| \u2640| \u263f|\u263e|\u2644|\n | day |lord|\u263e|\u2644| \u2643| \u2642|\u2609| \u2640|\u263f|\u263e| \u2644|\u2643| \u2642|\u2609|\n | day |lord| \u2642|\u2609| \u2640| \u263f|\u263e|\u2644|\u2643| \u2642| \u2609| \u2640|\u263f|\u263e|\n | day |lord|\u263f|\u263e| \u2644|\u2643| \u2642|\u2609| \u2640|\u263f| \u263e|\u2644|\u2643| \u2642|\n | day |lord|\u2643| \u2642| \u2609| \u2640|\u263f|\u263e|\u2644|\u2643| \u2642| \u2609| \u2640|\u263f|\n | day |lord|\u263f| \u2640| \u263e|\u2644|\u2643| \u2642|\u2609| \u2640|\u263f| \u263e|\u2644|\u2643|\n | day |lord|\u2644|\u2643| \u2642| \u2609| \u2640|\u263f|\u263e|\u2644| \u2643| \u2642|\u2609| \u2640|\n +-----+----+--+--+--+--+--+--+--+--+--+--+--+--+\n]\n\n _The division of the night, and the planetarie\n regiment._\n\n[Illustration:\n +-----+----+--+--+--+--+--+--+--+--+--+--+--+--+\n |night|lord| 1| 2| 3| 4| 5| 6| 7| 8| 9|10|11|12|\n +-----+----+--+--+--+--+--+--+--+--+--+--+--+--+\n |night|lord|\u2643| \u2642|\u2609| \u2640| \u263f|\u263e|\u2644|\u2643| \u2642| \u2609| \u2640|\u263f|\n |night|lord| \u2640|\u263f|\u263e|\u2644| \u2643| \u2642|\u2609| \u2640|\u263f| \u263e|\u2644|\u2643|\n |night|lord|\u2644|\u2643| \u2642|\u2609| \u2640| \u263f|\u263e|\u2644|\u2643| \u2642| \u2609| \u2640|\n |night|lord|\u2609| \u2640|\u263f|\u263e| \u2644|\u2643| \u2642|\u2609| \u2640| \u263f|\u263e|\u2644|\n |night|lord|\u263e|\u2644|\u2643| \u2642| \u2609| \u2640|\u263f|\u263e|\u2644| \u2643| \u2642|\u2609|\n |night|lord| \u2642|\u2609|\u263f|\u263e| \u2644| \u2642|\u2643|\u2609| \u2640| \u263e| \u2640|\u263f|\n |night|lord|\u263f|\u263e|\u2644|\u2643| \u2642| \u2609| \u2640|\u263f|\u263e| \u2644|\u2643| \u2642|\n +-----+----+--+--+--+--+--+--+--+--+--+--+--+--+\n]\n\n\n\n\n The seventh Chapter.\n\n _The characters of the angels of the seaven daies, with their names:\n of figures, seales and periapts._\n\n\n[Illustration:\n +------------------------------------------+\n | Michael [Symbols] \u2609 \u264c |\n | Gabriel [Symbols] \u263d \u264b |\n | Samael [Symbols] \u2642 \u2648 \u264f |\n | Raphael [Symbols] \u263f \u264a \u264d |\n | Sachiel [Symbols] \u2643 \u2650 \u2653 |\n | Anael [Symbols] \u2640 \u2649 \u264e |\n | Cassiel _vel gaphriel_ [Symbols] \u2644 \u2651 \u2652 |\n +------------------------------------------+\n\n { _These figures are called the seales of the earth, without the }\n { which no spirit will appeere, except thou have them with thee._ }\n]\n\n\u2666[1st ed. _ve_]\u2666\n\n[Illustration:\n\n [SYMBOL 1] | [SYMBOL 2]\n |\n Who so beareth this | Who so beareth this\n signe about him, all | signe about him, let\n spirits shall do him | him feare no fo, but\n homage. | feare GOD.\n]\n\n\u2666[fo = foe]\u2666\n\n\n\n\n The eight Chapter.\n\n _An experiment of the dead._\n\n\nFirst fast and praie three daies, and absteine thee from all\nfilthinesse; go to one that is new buried, such a one as killed\nhimselfe or destroied himselfe wilfullie: or else get thee promise of\none that shalbe hanged, and let him sweare an oth to thee, after his\nbodie is dead, that his spirit shall come to thee, and doo thee true\nservice, at thy commandements, in all daies, houres, and minuts. And\nlet no persons see thy doings, but thy [*]fellow. And about eleven\na clocke in the night, go to the place where he was buried, and saie\nwith a bold faith & hartie desire, to have the spirit come that thou\ndoost call for, thy fellow having a candle in his left hand, and in\nhis right hand a christall stone, and saie these words following, the\nmaister having a hazell wand in his right hand, and these names of God\nwritten thereupon, [\u2020]_Tetragrammaton \u2720 Adonay \u2720 Agla \u2720 Craton \u2720_\nThen strike three strokes on the ground, and saie: Arise _N._ Arise\n_N._ Arise _N._ I conjure thee spirit _N._ by the resurrection of our\nLord Jesu Christ, that thou doo obey to my words, and come unto me this\nnight verelie and trulie, as thou beleevest to be saved at the daie\nof judgement. And I will sweare to thee an oth, by the perill of my\nsoule, that if thou wilt come to me, and appeare to me this night, and\nshew me true visions in this christall stone, and fetch me the fairie\n_Sibylia_, that I may talke with hir visiblie, and she may come before\nme, as the conjuration leadeth: and in so dooing, I will give thee an\nalmesse deed, and praie for thee _N._ to my Lord God, wherby thou\nmaiest be restored to thy salvation at the resurrection daie, to be\nreceived as one of the elect of God, to the everlasting glorie, Amen.\n\n\u2666Conjuring for a dead spirit.\u2666\n\n\u2666[*] For the cousenor (the conjuror I should saie) can do nothing to\nany purpose without his c\u014dfederate.\u2666\n\n\u2666[\u2020] [Rom.]\u2666\n\n\u2666Note that numerus ternarius, which is counted mysticall, be observed.\u2666\n\n\u2666_Ex inferno nulla redemptio_, saith the scripture: _Ergo_ you lie\nquoth Nota.\u2666\n\nThe maister standing at the head of the grave, his fellow having in\nhis hands the candle and the stone, must begin the conjuration as\nfolloweth, and the spirit will appeare to you in the christall stone,\nin a faire forme of a child of twelve yeares of age. And when he is in,\nfeele the stone, and it will be hot; and feare nothing, for he or shee\nwill shew manie delusions, to drive you from your worke. Feare God, but\nfeare him not. This is to constraine him, as followeth.\n\nI conjure thee spirit _N._ by the living God, the true God, and by the\nholie God, and by their vertues and powers which have created both thee\nand me, and all the world. I conjure thee _N._ by these holie names\nof God, [*]_Tetragrammaton \u2720 Adonay \u2720 Algramay \u2720 Saday \u2720 Sabaoth \u2720\nPlanaboth \u2720 Panthon \u2720 Craton \u2720 Neupmaton \u2720 Deus \u2720 Homo \u2720 Omnipotens \u2720\nSempiturnus \u2720 Ysus \u2720 Terra \u2720 Unigenitus \u2720 Salvator \u2720 Via \u2720 Vita \u2720 Manus\n\u2720 Fons \u2720 Origo \u2720 Filius \u2720_ And by their vertues and powers, and by all\ntheir names, by the which God gave power to man, both to speake or\nthinke; so by their vertues and powers I conjure thee spirit _N._ that\nnow immediatlie thou doo appeare in this christall stone, visiblie to\nme and to my fellow, without anie tarrieng or deceipt. I conjure thee\n_N._ by the excellent name of Jesus Christ A and \u03a9. the first and the\nlast. For this holie name of Jesus is above all names: for in this name\nof Jesus everie knee dooth bow and obeie, both of heavenlie things,\nearthlie things, and infernall. And everie toong doth confesse, that\nour Lord Jesus Christ is in the glorie of the father: neither is there\nanie other name given to man, whereby he must be saved. Therefore in\nthe name of Jesus of Nazareth, and by his nativitie, resurrection, and\nascension, and by all that apperteineth unto his passion, and by their\nvertues and powers I conjure thee spirit _N._ that thou doo appeare\nvisiblie in this christall stone to me, and to my fellow, without\nanie dissimulation. I conjure thee _N._ by the bloud of the innocent\nlambe Jesus Christ, which was shed for us upon the crosse: for all\nthose that[\u2020] doo beleeve in the vertue of his bloud, shalbe saved.\nI conjure thee _N._ by the vertues and powers of all the riall names\nand words of the living God of me pronounced, that thou be obedient\nunto me and to my words rehearsed. If thou refuse this to doo, I by the\nholie trinitie, and their vertues and powers doo condemne thee thou\nspirit _N._ into the place where there is no hope of remedie or rest,\nbut everlasting horror and paine there dwelling, and a place where is\npaine upon paine, dailie, horriblie, and lamentablie, thy paine to be\nthere augmented as the starres in the heaven, and as the gravell or\nsand in the sea: except thou spirit _N._ doo appeare to me and to my\nfellow visiblie, immediatlie in this christall stone, and in a faire\nforme and shape of a child of twelve yeares of age, and that thou alter\nnot thy shape, I charge thee upon paine of everlasting condemnation. I\nconjure thee spirit _N._ by the golden girdle, which girded the loines\nof our Lord Jesus Christ: so thou spirit _N._ be thou bound into the\nperpetuall paines of hell fier, for thy disobedience and unreverent\nregard, that thou hast to the holie names and words, and his precepts.\nI conjure thee _N._ by the two edged sword, which _John_ sawe proceed\nout of the mouth of the almightie; and so thou spirit _N._ be torne\nand[\u2021] cut in peeces with that sword, and to be condemned into\neverlasting paine, where the fier goeth not out, and where the worme\ndieth not. I conjure thee _N._ by the heavens, and by the celestiall\ncitie of _Jerusalem_, and by the earth and the sea, and by all things\nconteined in them, and by their vertues & powers. I conjure thee\nspirit _N._ by the obedience that thou doost owe unto the principall\nprince. And except thou spirit _N._ doo come and appeare in this\nchristall stone visiblie in my presence, here immediatlie as it is\naforesaid. Let the great cursse of God, the anger of God, the shadowe\nand darknesse of death, and of eternall condemnation be upon thee\nspirit _N._ for ever and ever; bicause thou hast denied thy faith, thy\nhealth, & salvation. For thy great disobedience, thou art worthie to\nbe condemned. Therefore let the divine trinitie, thrones, dominions,\nprincipats, potestats, virtutes, cherubim and seraphim, and all the\nsoules of saints, both of men and women, condemne thee for ever, and\nbe a witnesse against thee at the daie of judgement, bicause of thy\ndisobedience. And let all creatures of our Lord Jesus Christ, saie\nthereunto; _Fiat, fiat, fiat_: Amen.\n\n\u2666[*] [Rom.]\u2666\n\n\u2666[\u2020] _D\u00e6mones credendo contremiscunt._\u2666\n\n\u2666A heavie sentence denounced of the conjuror against the spirit in case\nof disobedience, contempt, or negligence.\u2666\n\n\u2666[\u2021] How can that be, when a spirit hath neither flesh, bloud, nor\nbones?\u2666\n\nAnd when he is appeared in the christall stone, as is said before,\nbind him with this bond as followeth; to wit, I conjure thee spirit\n_N._ that art appeared to me in this christall stone, to me and to\nmy fellow; I conjure thee by[*] all the riall words aforesaid, the\nwhich did constraine thee to appeare therein, and their vertues; I\ncharge thee spirit by them all, that thou shalt not depart out of this\nchristall stone, untill my will being fulfilled, thou be licenced to\ndepart. I conjure and bind thee spirit _N._ by that omnipotent God,\nwhich commanded the angell S. _Michael_ to drive _Lucifer_ out of the\nheavens with a sword of vengeance, and to fall from joy to paine; and\nfor dread of such paine as he is in, I charge thee spirit _N._ that\nthou shalt not go out of the christall stone; nor yet to alter thy\nshape at this time, except I command thee otherwise; but to come unto\nme at all places, and in all houres and minuts, when and wheresoever\nI shall call thee, by the vertue of our Lord Jesus Christ, or by anie\nconjuration of words that is written in this booke, and to shew me\nand my freends true visions in this christall stone, of anie thing or\nthings that we would see, at anie time or times: and also to go and to\nfetch me the fairie _Sibylia_, that I may talke with hir in all kind\nof talke, as I shall call hir by anie conjuration of words conteined\nin this booke. I conjure thee spirit _N._ by the great wisedome and\ndivinitie of his godhead, my will to fulfill, as is aforesaid: I charge\nthee upon paine of condemnation, both in this world, and in the world\nto come, _Fiat, fiat, fiat_: Amen.\n\n\u2666[*] The conjuror imputeth the appearing of a spirit by constraint\nunto words quoth Nota.\u2666\n\nThis done, go to a place fast by, and in a faire parlor or chamber,\nmake a circle with chalke, as hereafter followeth: and make another\ncircle for the fairie _Sibylia_ to appeare in, foure foote from the\ncircle thou art in, & make no names therein, nor cast anie holie thing\ntherein, but make a circle round with chalke; & let the maister and\nhis fellowe sit downe in the first circle, the maister having the\nbooke in his hand, his fellow having the christall stone in his right\nhand, looking in the stone when the fairie dooth appeare. The maister\nalso must have upon his brest this figure here written in parchment,\nand beginne to worke in the new of the \u263d and in the houre of \u2643 the \u2609\nand the \u263d to be in one of inhabiters signes, as \u264b \u2650 \u2653. This bond as\nfolloweth, is to cause the spirit in the christall stone, to fetch unto\nthee the fairie _Sibylia_. All things fulfilled, beginne this bond as\nfolloweth, and be bold, for doubtles they will come before thee, before\nthe conjuration be read seven times.\n\n[Illustration:\n\n \u2720 \u2720 \u2720\n _Sorthie, Sorthia,\n Sorthios._\n]\n\nI conjure thee spirit _N._ in this christall stone, by God the father,\nby God the sonne Jesus Christ, and by God the Holie-ghost, three\npersons and one God, and by their vertues. I conjure thee spirit, that\nthou doo go in peace, and also to come againe to me quicklie, and to\nbring with thee into that circle appointed, _Sibylia_ fairie, that I\nmay talke with hir in those matters that shall be to hir honour and\nglorie; and so I charge thee declare unto hir. I conjure thee spirit\n_N._ by the bloud of the innocent lambe, the which redeemed all the\nworld; by the vertue thereof I charge thee thou spirit in the christall\nstone, that thou doo declare unto hir this message. Also I conjure\nthee spirit _N._ by all angels and archangels, thrones, dominations,\nprincipats, potestates, virtutes, cherubim and seraphim, and by their\nvertues and powers. I conjure the _N._ that thou doo depart with speed,\nand also to come againe with speed, and to bring with thee the fairie\n_Sibylia_, to appeare in that circle, before I doo read the conjuration\nin this booke seven times. Thus I charge thee my will to be fulfilled,\nupon paine of everlasting condemnation: _Fiat, fiat, fiat_; Amen.\n\n\u2666And whie might not he doo it himselfe, as well as madam _Sibylia_.\u2666\n\nThen the figure aforesaid pinned on thy brest, rehearse the words\ntherein, and saie, _\u2720 Sorthie \u2720 Sorthia \u2720 Sorthios \u2720_ then beginne your\nconjuration as followeth here, and saie; I conjure thee _Sibylia_,\nO gentle virgine of fairies, by the mercie of the Holie-ghost, and\nby the dreadfull daie of doome, and by their vertues and powers; I\nconjure thee _Sibylia_, O gentle virgine of fairies, and by all the\nangels of \u2643 and their characters and vertues, and by all the spirits\nof \u2643 and \u2640 and their characters and vertues, and by all the characters\nthat be in the firmament, and by the king and queene of fairies, and\ntheir vertues, and by the faith and obedience that thou bearest unto\nthem. I conjure thee _Sibylia_ by the bloud that ranne out of the side\nof our Lord Jesus Christ crucified, and by the opening of heaven, and\nby the renting of the temple, and by the darkenes of the sunne in\nthe time of his death, and by the rising up of the dead in the time\nof his resurrection, and by the virgine _Marie_ mother of our Lord\nJesus Christ, and by the unspeakable name of God, _Tetragrammaton_. I\nconjure thee O _Sibylia_, O blessed and beautifull virgine, by all the\nriall words aforesaid; I conjure thee _Sibylia_ by all their vertues to\nappeare in that circle before me visible, in the forme and shape of a\nbeautifull woman in a bright and vesture white, adorned and garnished\nmost faire, and to appeare to me quicklie without deceipt or tarrieng,\nand that thou faile not to fulfill my will & desire effectuallie.\nFor I will choose thee to be my blessed virgine, & will have common\ncopulation with thee. Therfore make hast & speed to come unto me, and\nto appeare as I said before: to whome be honour and glorie for ever and\never, Amen.\n\n\u2666The fairie Sibylia conjured to appeare, &c.\u2666\n\nThe which doone and ended, if shee come not, repeate the conjuration\ntill they doo come: for doubtles they will come. And when she is\nappeared, take your censers, and incense hir with frankincense, then\nbind hir with the bond as followeth. \u00b6 I doo conjure thee _Sibylia_,\nby God the Father, God the sonne, and God the Holie-ghost, three\npersons and one God, and by the blessed virgine _Marie_ mother of our\nLord Jesus Christ, and by all the whole and holie companie of heaven,\nand by the dreadfull daie of doome, and by all angels and archangels,\nthrones, dominations, principates, potestates, virtutes, cherubim and\nseraphim, and their vertues and powers. I conjure thee, and bind thee\n_Sibylia_, that thou shalt not depart out of the circle wherein thou\nart appeared, nor yet to alter thy shape, except I give thee licence\nto depart. I conjure thee _Sibylia_ by the bloud that ranne out of the\nside of our Lord Jesus Christ crucified, and by the vertue hereof I\nconjure thee _Sibylia_ to come to me, and to appeare to me at all times\nvisiblie, as the conjuration of words leadeth, written in this booke.\nI conjure thee _Sibylia_, O blessed virgine of fairies, by the opening\nof heaven, and by the renting of the temple, and by the darknes of the\nsunne at the time of his death, and by the rising of the dead in the\ntime of his glorious resurrection, and by the unspeakable name of God\n\u2720 _Tetragrammaton_ \u2720 and by the king and queene of fairies, & by their\nvertues I conjure thee _Sibylia_ to appeare, before the conjuration be\nread over foure times, and that visiblie to appeare, as the conjuration\nleadeth written in this booke, and to give me good counsell at all\ntimes, and to come by treasures hidden in the earth, and all other\nthings that is to doo me pleasure, and to fulfill my will, without\nanie deceipt or tarrieng; nor yet that thou shalt have anie power of\nmy bodie or soule, earthlie or ghostlie, nor yet to perish so much of\nmy bodie as one haire of my head. I conjure thee _Sibylia_ by all the\nriall words aforesaid, and by their vertues and powers, I charge and\nbind thee by the vertue thereof, to be obedient unto me, and to all\nthe words aforesaid, and this bond to stand betweene thee and me, upon\npaine of everlasting condemnation, _Fiat, fiat, fiat_, Amen.\n\n\u2666The maner of binding the fairie Sibylia at hir appearing.\u2666\n\n\u2666If all this will not fetch hir up the divell is a knave.\u2666\n\n\n\n\n The ninth Chapter.\n\n _A licence for Sibylia to go and come by at all times._\n\n\nI conjure thee _Sibylia_, which art come hither before me, by the\ncommandement of thy Lord and mine, that thou shalt have no powers,\nin thy going or comming unto me, imagining anie evill in anie maner\nof waies, in the earth or under the earth, of evill dooings, to anie\nperson or persons. I conjure and command thee _Sibylia_ by all the\nriall words and vertues that be written in this booke, that thou\nshalt not go to the place from whence thou camest, but shalt remaine\npeaceablie invisiblie, and looke thou be readie to come unto me, when\nthou art called by anie conjuration of words that be written in this\nbooke, to come (I saie) at my commandement, and to answer unto me\ntruelie and duelie of all things, my will quicklie to be fulfilled.\n_Vade in pace, in nomine patris, & filii, & spiritus sancti._ And the\nholie \u2720 crosse \u2720 be betweene thee and me, or betweene us and you, and\nthe lion of _Juda_, the roote of _Jesse_, the kindred of _David_, be\nbetweene thee & me \u2720 Christ commeth \u2720 Christ commandeth \u2720 Christ giveth\npower \u2720 Christ defend me \u2720 and his innocent bloud \u2720 from all perils of\nbodie and soule, sleeping or waking: _Fiat, fiat_, Amen.\n\n\n\n\n The tenth Chapter.\n\n _To know of treasure hidden in the earth._\n\n\nWrite in paper these characters following, on the saturdaie, in the\nhoure of \u263d, and laie it where thou thinkest treasure to be: if there be\nanie, the paper will burne, else not. And these be the characters.\n\n\u2666This would be much practised if it were not a cousening knacke.\u2666\n\n[Illustration]\n\n\n _This is the waie to go invisible by these three sisters of\n fairies._\n\nIn the name of the Father, and of the Sonne, and of the Holie-ghost.\nFirst go to a faire parlor or chamber, & an even ground, and in no\nloft, and from people nine daies; for it is the better: and let all\nthy clothing be cleane and sweete. Then make a candle of virgine waxe,\nand light it, and make a faire fier of charcoles, in a faire place,\nin the middle of the parlor or chamber. Then take faire cleane water,\nthat runneth against the east, and set it upon the fier: and [*]yer\nthou washest thy selfe, saie these words, going about the fier, three\ntimes, holding the candle in the right hand _\u2720 Panthon \u2720 Craton \u2720\nMuriton \u2720 Bisecognaton \u2720 Siston \u2720 Diaton \u2720 Maton \u2720 Tetragrammaton \u2720\nAgla \u2720 Agarion \u2720 Tegra \u2720 Pentessaron \u2720 Tendicata \u2720_ Then reherse these\nnames _\u2720 Sorthie \u2720 Sorthia \u2720 Sorthios \u2720 Milia \u2720 Achilia \u2720 Sibylia\n\u2720 in nomine patris, & filii, & spiritus sancti_, Amen. I conjure you\nthree sisters of fairies, _Milia, Achilia, Sibylia_, by the father, by\nthe sonne, and by the Holie-ghost, and by their vertues and powers,\nand by the most mercifull and living God, that will command his angell\nto blowe the trumpe at the daie of judgement; and he shall saie, Come,\ncome, come to judgement; and by all angels, archangels, thrones,\ndominations, principats, potestates, virtutes, cherubim and seraphim,\nand by their vertues and powers. I conjure you three sisters, by the\nvertue of all the riall words aforesaid: I charge you that you doo\nappeare before me visiblie, in forme and shape of faire women, in white\nvestures, and to bring with you to me, the ring of invisibilitie,\nby the which I may go invisible at mine owne will and pleasure, and\nthat in all houres and minuts: _in nomine patris, & filii, & spiritus\nsancti_, Amen. \u2748 Being appeared, saie this bond following.\n\n\u2666[*] [= ere.]\u2666\n\n\u2666The three sisters of the fairies, Milia, Achilia, and Sibylia.\u2666\n\nO blessed virgins \u2720 _Milia_ \u2720 _Achilia_ \u2720 I conjure you in the name\nof the father, in the name of the sonne, and in the name of the\nHolie-ghost, and by their vertues I charge you to depart from me in\npeace, for a time. And _Sibylia_, I conjure thee, by the vertue of\nour Lord Jesus Christ, and by the vertue of his flesh and pretious\nbloud, that he tooke of our blessed ladie the virgine, and by all the\nholie companie in heaven: I charge thee _Sibylia_, by all the vertues\naforesaid, that thou be obedient unto me, in the name of God; that\nwhen, and at what time and place I shall call thee by this foresaid\nconjuration written in this booke, looke thou be readie to come\nunto me, at all houres and minuts, and to bring unto me the ring of\ninvisibilitie, whereby I may go invisible at my will and pleasure, and\nthat at all houres and minuts; _Fiat, fiat_, Amen.\n\n\u2666The ring of invisibilitie.\u2666\n\nAnd if they come not the first night, then doo the same the second\nnight, and so the third night, untill they doo come: for doubtles they\nwill come, and lie thou in thy bed, in the same parlor or chamber.\nAnd laie thy right hand out of the bed, and looke thou have a faire\nsilken kercher bound about thy head, and be not afraid, they will doo\nthee no harme. For there will come before thee three faire women, and\nall in white clothing; and one of them will put [*]a ring upon thy\nfinger, wherwith thou shalt go invisible. Then with speed bind them\nwith the bond aforesaid. When thou hast this ring on thy finger, looke\nin a glasse, and thou shalt not see thy selfe. And when thou wilt go\ninvisible, put it on thy finger, the same finger that they did put it\non, and everie new \u263d renew it againe. For after the first time thou\nshalt ever have it, and ever beginne this worke in the new of the \u263d and\nin the houre of \u2643 and the \u263d in \u264b \u2650 \u2653.\n\n\u2666[*] Such a ring it was that advanced Giges to the kingdome of Lydia:\n_Plato. lib. 2 de justo_.\u2666\n\n\n\n\n The eleventh Chapter.\n\n _An experiment following, of Citrael, &c: [*]angeli diei\n dominici._\n\n\u2666[*] [These three words _Ital._]\u2666\n\n\n \u00b6 _Saie first the praiers of the angels everie daie, for the\n space of seaven daies._\n\n[Illustration:\n +-------------+\n | Michael. \u2609 |\n | Gabriel. \u263d |\n | Samael. \u2642 |\n | Raphael. \u263f |\n | Sachiel. \u2643 |\n | Anael. \u2640 |\n | Cassiel. \u2644 |\n +-------------+\n]\n\nO ye glorious angels written in this square, be you my coadjutors &\nhelpers in all questions and demands, in all my busines, and other\ncauses, by him which shall come to judge the quicke and the dead, and\nthe world by fier. _O angeli gloriosi in hac quadra scripti, estote\ncoadjutores & auxiliatores in omnibus qu\u00e6stionibus & interrogationibus,\nin omnibus negotiis, c\u00e6ter\u00edsque causis, per eum qui venturus est\njudicare vivos & mortuos, & mundum per ignem._\n\n\n \u00b6 _Saie this praier fasting, called [*]Regina lingu\u00e6._\n\n\u2666[*] O queene or governesse of the toong.\u2666\n\n_\u2720 Lemaac \u2720 solmaac \u2720 elmay \u2720 gezagra \u2720 raamaasin \u2720 ezierego \u2720 mial \u2720\negziephiaz \u2720 Josamin \u2720 sabach \u2720 ha \u2720 aem \u2720 re \u2720 b \u2720 e \u2720 sepha \u2720 sephar\n\u2720 ramar \u2720 semoit \u2720 lemaio \u2720 pheralon \u2720 amic \u2720 phin \u2720 gergoin \u2720 letos \u2720\nAmin \u2720 amin \u2720._\n\nIn the name of the most pitifullest and mercifullest God of Israel\nand of paradise, of heaven and of earth, of the seas and of the\ninfernalles, by thine omnipotent helpe may performe this worke, which\nlivest and reignest ever one God world without end, Amen.\n\nO most strongest and mightiest God, without beginning or ending, by thy\nclemencie and knowledge I desire, that my questions, worke, and labour\nmay be fullie and trulie accomplished, through thy worthines, good\nLord, which livest and reignest, ever one God, world without end, Amen.\n\nO holie, patient, and mercifull great God, and to be worshipped, the\nLord of all wisedome, cleare and just; I most hartilie desire thy\nholines and clemencie, to fulfill, performe and accomplish this my\nwhole worke, thorough thy worthines, and blessed power: which livest\nand reignest, ever one God, _Per omnia s\u00e6cula s\u00e6culorum_, Amen.\n\n\n\n\n The twelfe Chapter.\n\n _How to enclose a spirit in a christall stone._\n\n\nThis operation following, is to have a spirit inclosed into a christall\nstone or berill glasse, or into anie other like instrument, &c. \u00b6\nFirst thou in the new of the \u263d being clothed with all new, and fresh,\n& cleane araie, and shaven, and that day to fast with bread and water,\nand being cleane confessed, saie the seaven[*] psalmes, and the\nletanie, for the space of two daies, with this praier following.\n\n\u2666Observations of clenlinesse, abstinence, and devotion.\u2666\n\n\u2666[*] [penitential]\u2666\n\nI desire thee O Lord God, my mercifull and most loving God, the giver\nof all graces, the giver of all sciences, grant that I thy welbeloved\n_N._ (although unworthie) may knowe thy grace and power, against all\nthe deceipts and craftines of divels. And grant to me thy power, good\nLord, to constraine them by this art: for thou art the true, and\nlivelie, and eternall GOD, which livest and reignest ever one GOD\nthrough all worlds, Amen.\n\nThou must doo this five daies, and the sixt daie have in a redines,\nfive bright swords: and in some secret place make one circle, with one\nof the said swords. And then write this name, _Sitrael_: which doone,\nstanding in the circle, thrust in thy sword into that name. And write\nagaine _Malanthon_, with another sword; and _Thamaor_, with another;\nand _Falaur_, with another; and _Sitrami_, with another: and doo as\nye did with the first. All this done, turne thee to _Sitrael_, and\nkneeling saie thus, having the christall stone in thine hands.\n\n\u2666An observation touching the use of the five swords.\u2666\n\n_O Sitrael_, _Malantha_,[*] _Thamaor_, _Falaur_, and _Sitrami_, written\nin these circles, appointed to this worke, I doo conjure and I doo\nexorcise you, by the father, by the sonne, and by the Holy-ghost, by\nhim which did cast you out of paradise, and by him which spake the\nword and it was done, and by him which shall come to judge the quicke\nand the dead, and the world by fier, that all you five infernall\nmaisters and princes doo come unto me, to accomplish and to fulfill\nall my desire and request, which I shall command you. Also I conjure\nyou divels, and command you, I bid you, and appoint you, by the Lord\nJesus Christ, the sonne of the most highest God, and by the blessed and\nglorious virgine _Marie_, and by all the saints, both of men and women\nof God, and by all the angels, archangels, patriarches, and prophets,\napostles, evangelists, martyrs, and confessors, virgins, and widowes,\nand all the elect of God. Also I conjure you, and everie of you, ye\ninfernall kings, by heaven, by the starres, by the \u2609 and by the \u263d and\nby all the planets, by the earth, fier, aier, and water, and by the\nterrestriall paradise, and by all things in them conteined, and by your\nhell, and by all the divels in it, and dwelling about it, and by your\nvertue and power, and by all whatsoever, and with whatsoever it be,\nwhich maie constreine and bind you. Therefore by all these foresaid\nvertues and powers, I doo bind you and constreine you into my will and\npower; that you being thus bound, may come unto me in great humilitie,\nand to appeare in your circles before me visiblie, in faire forme and\nshape of mankind kings, and to obeie unto me in all things, whatsoever\nI shall desire, and that you may not depart from me without my licence.\nAnd if you doo against my precepts, I will promise unto you that you\nshall descend into the profound deepenesse of the sea, except that you\ndoo obeie unto me, in the part of the living sonne of God, which liveth\nand reigneth in the unitie of the Holie-ghost, by all world of worlds,\nAmen.\n\n\u2666[*] [sic]\u2666\n\n\u2666A weightie charge of conjuration upon the five K. of the north.\u2666\n\n\u2666A penaltie for not appearing, &c.\u2666\n\nSaie this true conjuration five courses, and then shalt thou see come\nout of the northpart five kings, with a marvelous companie: which when\nthey are come to the circle, they will allight downe off from their\nhorsses, and will kneele downe before thee, saieng: Maister, command\nus what thou wilt, and we will out of hand be obedient unto thee.\nUnto whome thou shall saie; See that ye depart not from me, without\nmy licence; and that which I will command you to doo, let it be done\ntrulie, surelie, faithfullie and essentiallie. And then they all will\nsweare unto thee to doo all thy will. And after they have sworne, saie\nthe conjuration immediatlie following.\n\nI conjure, charge, and command you, and everie of you, [*]_Sirrael,\n[\u2020]Malanthan, Thamaor, Falaur_, and _Sitrami_, you infernall kings,\nto put into this christall stone one spirit learned and expert in all\narts and sciences, by the vertue of this name of God _Tetragrammaton_,\nand by the crosse of our Lord Jesu Christ, and by the bloud of the\ninnocent lambe, which redeemed all the world, and by all their vertues\n& powers I charge you, ye noble kings, that the said spirit may teach,\nshew, and declare unto me, and to my freends, at all houres and\nminuts, both night and daie, the truth of all things, both bodilie\nand ghostlie, in this world, whatsoever I shall request or desire,\ndeclaring also to me my verie name. And this I command in your part\nto doo, and to obeie thereunto, as unto your owne lord and maister.\nThat done, they will call a certeine spirit, whom they will command to\nenter into the centre of the circled or round christall. Then put the\nchristall betweene the two circles, and thou shalt see the christall\nmade blacke.\n\n\u2666[*] [Sitrael.]\u2666\n\n\u2666The five spirits of the north: as you shall see in the type expressed\nin pag. 414. next folowing.\u2666\n\n\u2666[\u2020] [A third variation]\u2666\n\nThen command them to command the spirit in the christall, not to\ndepart out of the stone, till thou give him licence, & to fulfill thy\nwill for ever. That done, thou shalt see them go upon the christall,\nboth to answer your requests, & to tarrie your licence. That doone, the\nspirits will crave licence: and [*]say; Go ye to your place appointed\nof almightie God, in the name of the father, &c. And then take up thy\nchristall, and looke therein, asking what thou wilt, and it will shew\nit unto thee. Let all your circles be nine foote everie waie, & made\nas followeth. Worke this worke in \u264b \u264f or \u2653 in the houre of the \u263d or\n\u2643. And when the spirit is inclosed, if thou feare him, bind him with\nsome bond, in such sort as is elsewhere expressed alreadie in this our\ntreatise.\n\n\u2666[*] [_i.e._ do thou]\u2666\n\n\n_A figure or type proportionall, shewing what forme must be observed\nand kept, in making the figure whereby the former secret of inclosing a\nspirit in christall is to be accomplished, &c._\n\n\u2666The names written within the five circles doo signifie the five\ninfernall kings: _See_ pag. 411. 412. 413.\u2666\n\n[Illustration: [\u2020]]\n\n\u2666[\u2020] [A 4th variation]\u2666\n\n\n\n\n The xiii. Chapter.\n\n _An experiment of Bealphares._\n\n\n[Illustration:\n\n \u2720 \u2720 \u2720\n _Homo sacarus,\n museo lomeas,\n cherubozca._\n \u2720\n]\n\n\u2666The conjurors brestplate.\u2666\n\nThis is proved the noblest carrier that ever did serve anie man upon\nthe earth, & here beginneth the inclosing of the said spirit, & how to\nhave a true answer of him, without anie craft or harme; and he will\nappeare unto thee in the likenesse of a faire man, or faire woman,\nthe which spirit will come to thee at all times. And if thou wilt\ncommand him to tell thee of hidden treasures that be in anie place,\nhe will tell it thee: or if thou wilt command him to bring to thee\ngold or silver, he will bring it thee: or if thou wilt go from one\ncountrie to another, he will beare thee without anie harme of bodie\nor soule. Therefore [*]he that will doo this worke, shall absteine\nfrom lecherousnes and dronkennesse, and from false swearing, and doo\nall the abstinence that he may doo; and namelie three daies before he\ngo to worke, and in the third daie, when the night is come, and when\nthe starres doo shine, and the element faire and cleare, he shall bath\nhimselfe and his fellowes (if he have anie) all together in a quicke\nwelspring. Then he must be cloathed in cleane white cloathes, and\nhe must have another privie place, and beare with him inke and pen,\nwherewith he shall write this holy name of God almightie in his right\nhand \u2720 _Agla_ \u2720 & in his left hand this name \u2720 [Symbols] \u2720 And he must\nhave a drie thong of a lions or of a harts skin, and make thereof a\ngirdle, and write the holie names of God all about, and in the end \u2720 \u0391\nand \u03a9 \u2720 And upon his brest he must have this present figure or marke\nwritten in virgine parchment, as it is here shewed. And it must be\nsowed upon a peece of new linnen, and so made fast upon thy brest. And\nif thou wilt have a fellow to worke with thee, he must be appointed\nin the same maner. You must have also a bright knife that was never\noccupied, and he must write on the one side of the blade of the knife\n\u2720 _Agla_ \u2720 and on the other side of the knifes blade \u2720 [Symbols] \u2720 And\nwith the same knife he must make a circle, as hereafter followeth:\nthe which is called _Salomons_ circle. When that he is made, go into\nthe circle, and close againe the place, there where thou wentest in,\nwith the same knife, and saie; _Per crucis hoc signum \u2720 fugiat procul\nomne malignum; Et per idem signum \u2720 salvetur quodque benignum_,[\u2020]\nand make suffumigations to thy selfe, and to thy fellowe or fellowes,\nwith frankincense, mastike, _lignum aloes_: then put it in wine, and\nsaie with good devotion, in the worship of the high God almightie,\nall together, that he may defend you from all evils. And when he that\nis maister will close the spirit, he shall saie towards the east, with\nmeeke and devout devotion, these psalmes and praiers as followeth here\nin order.\n\n\u2666Salomons circle.\u2666\n\n\u2666[*] Memorandum with what vices the cousenor (the conjuror I should\nsaie) must not be polluted: therfore he must be no knave, &c.\u2666\n\n\u2666[\u2020] [translated in 2 ed, see note]\u2666\n\n\n \u00b6 _The two and twentieth psalme._\n\nO my God my God, looke upon me, whie hast thou forsaken me, and art\nso farre from my health, and from the words of my complaint? \u00b6 And so\nfoorth to the end of the same psalme, as it is to be founde in the\nbooke.\n\n\u2666Memorandum that you must read the 22. and 51. psalms all over: or else\nrehearse them by hart: for these are counted necessarie, &c.\u2666\n\n\n _This psalme also following, being the fiftie one psalme, must\n be said three times over, &c._\n\nHave mercie upon me, O God, after thy great goodnes, according to the\nmultitude of thy mercies, doo awaie mine offenses. \u00b6 And so foorth to\nthe end of the same psalme, concluding it with, Glorie to the Father\nand to the Sonne, and to the Holie-ghost, As it was in the beginning,\nis now, and ever shall be, world without end, Amen. Then saie this\nverse: O Lord leave not my soule with the wicked; nor my life with\nthe bloudthirstie. Then saie a _Pater noster_ an _Ave Maria_, and a\n_Credo_, _& ne nos inducas_. O Lord shew us thy mercie, and we shall be\nsaved. Lord heare our praier, and let our crie come unto thee. Let us\npraie.\n\nO Lord God almightie, as thou warnedst by thine angell, the three kings\nof _Cullen_, _Jasper_, _Melchior_, and _Balthasar_, when they came\nwith worshipfull presents towards _Bethleem_: _Jasper_ brought myrrh;\n_Melchior_, incense; _Balthasar_, gold; worshipping the high king\nof all the world, Jesus Gods sonne of heaven, the second person in\n[*]trinitie, being borne of the holie and cleane virgine S. _Marie_,\nqueene of heaven, empresse of hell, and ladie of all the world: at\nthat time the holie angell _Gabriel_ warned and bad the foresaid three\nkings, that they should take another waie, for dread of perill, that\n_Herod_ the king by his ordinance would have destroied these [\u2020]three\nnoble kings, that meekelie sought out our Lord and saviour. As wittilie\nand truelie as these three kings turned for dread, and tooke another\nwaie: so wiselie and so truelie, O Lord GOD, of thy mightifull mercie,\nblesse us now at this time, for thy blessed passion save us, and keepe\nus all together from all evill; and thy holie angell defend us. Let us\npraie.\n\n\u2666[*] [? the]\u2666\n\n\u2666[\u2020] Gaspar, Balth[a]sar and Melchior, who followed the starre,\nwherin was y^e image of a litle babe bearing a crosse: if _Longa\nleg\u0113da Coloni\u00e6_ lie not.\u2666\n\nO Lord, king of all kings, which conteinest the throne of heavens,\nand beholdest all deepes, weighest the hilles, and shuttest up with\nthy hand the earth; heare us, most meekest GOD, and grant unto us\n(being unworthie) according to thy great mercie, to have the veritie\nand vertue of knowledge of hidden treasures by this spirit invocated,\nthrough thy helpe O Lord Jesus Christ, to whome be all honour and\nglorie, from worlds to worlds everlastinglie, Amen. Then saie these\nnames _\u2720 Helie \u2720 helyon \u2720 esseiere[*] \u2720 Deus \u00e6ternus \u2720 eloy \u2720\nclemens \u2720 heloye \u2720 Deus sanctus \u2720 sabaoth \u2720 Deus exercituum \u2720 adonay\n\u2720 Deus mirabilis \u2720 iao \u2720 verax \u2720 anepheneton \u2720 Deus ineffabilis \u2720\nsodoy \u2720 dominator dominus \u2720 \u00f4n fortissimus \u2720 Deus \u2720 qui_, the which\nwouldest be praied unto of sinners: receive (we beseech thee) these\nsacrifices of praise, and our meeke praiers, which we unworthie doo\noffer unto thy divine majestie. Deliver us, and have mercie upon us,\nand prevent with thy holie spirit this worke, and with thy blessed\nhelpe to followe after; that this our worke begunne of thee, may be\nended by thy mightie power, Amen. Then saie this anon after _\u2720 Homo \u2720\nsacarus \u2720 museolameas[\u2020] \u2720 cherubozca \u2720_ being the figure upon thy\nbrest aforesaid, the girdle about thee, the circle made, blesse the\ncircle with holie water, and sit downe in the middest, and read this\nconjuration as followeth, sitting backe to backe at the first time.\n\n\u2666[*] [jere. 2nd ed.]\u2666\n\n\u2666[\u2020] [Two words, and lomeas in engr.]\u2666\n\nI exorcise and conjure Bealphares, the practiser and preceptor of\nthis art, by the maker of heavens and of earth, and by his vertue,\nand by his unspeakable name _Tetragrammaton_, and by all the holie\nsacraments, and by the holie majestie and deitie of the living God. I\nconjure and exorcise thee _Bealphares_ by the vertue of all angels,\narchangels, thrones, dominations, principats, potestats, virtutes,\ncherubim and seraphim, and by their vertues, and by the most truest and\nspeciallest name of your maister, that you doo come unto us, in faire\nforme of man or womankind, here visiblie, before this circle, and not\nterrible by anie manner of waies. This [*]circle being our tuition\nand protection, by the mercifull goodnes of our Lord and Saviour Jesus\nChrist, and that you doo make answer truelie, without craft or deceipt,\nunto all my demands and questions, by the vertue and power of our Lord\nJesus Christ, Amen.\n\n\u2666[*] Which must be environed with a goodlie companie of crosses.\u2666\n\n\n\n\n The xiiii. Chapter.\n\n _To bind the spirit Bealphares, and to lose him againe._\n\n\nNow when he is appeared, bind him with these words which followe. \u00b6 I\nconjure thee _Bealphares_, by God the father, by God the sonne, and by\nGod the Holie-ghost, and by all the holie companie in heaven; and by\ntheir vertues and powers I charge thee _Bealphares_, that thou shalt\nnot depart out of my sight, nor yet to alter thy bodilie shape, that\nthou art appeared in, nor anie power shalt thou have of our bodies or\nsoules, earthlie or ghostlie, but to be obedient to me, and to the\nwords of my conjuration, that be written in this booke. I conjure thee\n_Bealphares_, by all angels and archangels, thrones, dominations,\nprincipats, potestats, virtutes, cherubim and seraphim, and by their\nvertues and powers. I conjure and charge, bind and constreine thee\n_Bealphares_, by all the riall words aforesaid, and by their vertues,\nthat thou be obedient unto me, and to come and appeare visiblie unto\nme, and that in [*]all daies, houres, and minuts, whersoever I be,\nbeing called by the vertue of our Lord Jesu Christ, the which words are\nwritten in this booke. Looke readie thou be to appeare unto me, and to\ngive me good counsell, how to come by treasures hidden in the earth,\nor in the water, and how to come to dignitie and knowledge of all\nthings, that is to saie, of the magike art, and of grammar, dialectike,\nrhetorike, arythmetike, musike, geometrie, and of astronomie, and in\nall other things my will quicklie to be fulfilled: I charge thee upon\npaine of everlasting condemnation, _Fiat, fiat, fiat_, Amen.\n\n\u2666[*] On sundaies, festival daies, and holie daies, none excepted.\u2666\n\nWhen he is thus bound, aske him what thing thou wilt, and he will tell\nthee, and give thee all things that thou wilt request of him, without\nanie sacrifice dooing to him, and without forsaking thy God, that is,\nthy maker. And when the spirit hath fulfilled thy will and intent, give\nhim licence to depart as followeth.\n\n\u2666He dares doo no other being so conjured I trowe.\u2666\n\n\n _A licence for the spirit to depart._\n\n[*]Go unto the place predestinated and appointed for thee, where thy\nLord GOD hath appointed thee, untill I shall call thee againe. Be thou\nreadie unto me and to my call, as often as I shall call thee, upon\npaine of everlasting damnation. And if thou wilt, thou maiest recite,\ntwo or three times, the last conjuration, untill thou doo come to\nthis tearme, _In throno_. If he will not depart, and then[\u2020] say _In\nthrono_, that thou depart from this place, without hurt or damage of\nanie bodie, or of anie deed to be doone; that all creatures may knowe,\nthat our Lord is of all power, most mightiest, and that there is none\nother God but he, which is three, and one, living for ever and ever.\nAnd the malediction of God the father omnipotent, the sonne and the\nholie ghost, descend upon thee, and dwell alwaies with thee, except\nthou doo depart without damage of us, or of any creature, or anie\nother evill deed to be doone: & thou to go to the place predestinated.\nAnd by our Lord Jesus Christ I doo else send thee to the great pit\nof hell, except (I saie) that thou depart to the place, whereas thy\nLord God hath appointed thee. And see thou be readie to me and to my\ncall, at all times and places, at mine owne will and pleasure, daie or\nnight, without damage or hurt of me, or of anie creature; upon paine\nof everlasting damnation: _Fiat, fiat, fiat_; Amen, Amen. \u00b6 The peace\nof Jesus Christ bee betweene us and you; in the name of the father,\nand of the sonne, and of the Holie-ghost: Amen. _Per crucis hoc \u2720\nsignum_, &c. Saie _In principio erat verbum, & verbum erat apud Deum_;\nIn the beginning was the word, and the word was with God, and God was\nthe word: and so forward, as followeth in the first chapter of saint\n_Johns_ Gospell, staieng at these words, Full of grace and truth: to\nwhom be all honour and glorie world without end, Amen.\n\n\u2666[*] [All this par. in much smaller type.]\u2666\n\n\u2666[\u2020] [? thou]\u2666\n\n[Illustration: AGLA\n\nAnd on the other side this name [symbols]\n\n\u2666The fashion or forme of the conjuring knife, with the names theron to\nbee graven or written.\u2666\n]\n\n\n _A type or figure of the circle for the maister and his\n fellowes to sit in, shewing how and after what fashion it\n should be made._\n\n[Illustration]\n\nThis is the circle for the maister to sit in, and his fellowe or\nfellowes, at the first calling, sit backe to backe, when he calleth the\nspirit; and for the fairies make this circle with chalke on the ground,\nas is said before. This spirit _Bealphares_ being once called and\nfound, shall never have power to hurt thee. Call him in the houre of \u2643\nor \u2640 the \u263d increasing.\n\n\n\n\n The xv. Chapter.\n\n _The making of the holie water._[*]\n\n\n_Exorciso[\u2020] te creaturam salis, per Deum vivum \u2720 per Deum \u2720 verum \u2720\nper Deum sanctum \u2720 per Deum qui te per Eliz\u0153um prophetam in aquam mitti\njussit, ut sanaretur sterilitas aqu\u00e6, ut efficiaris sal exorcisatus\nin salutem credentium; ut sis omnibus te sumentibus sanitas anim\u00e6 &\ncorporis, & effugiat atque discedat ab eo loco, qui aspersus fuerit\nomnis phantasia & nequitia, vel versutia diabolic\u00e6 fraudis, omnisq;\nspiritus immundus, adjuratus per eum, qui venturus est judicare vivos &\nmortuos, & s\u00e6culum per ignem, Amen. Oremus:_\n\n\u2666_Absque exorcismo sal non sit sanctus._\u2666\n\n\u2666[*] [These Rom.]\u2666\n\n\u2666[\u2020] [_Lat. in small Ital._]\u2666\n\n_Immensam clementiam tuam, omnipotens ceterne Deus, humiliter\nimploramus, ut hanc creaturam salis, quam in usum generis humani\ntribuisti, bene\u2720dicere & sancti\u2720ficare tua pietate digneris, ut sit\nomnibus sumentibus salus mentis & corporis, ut quicquid ex eo tactum\nfuerit, vel respersum, careat omni immundicia, omniq; impugnatione\nspiritualis nequiti\u00e6, per Dominum nostrum Jesum Christum filium tuum,\nqui tecum vivit & regnat in unitate spiritus sancti, Deus per omnia\ns\u00e6cula s\u00e6culorum, Amen._\n\n\n To the water saie also as followeth.\n\n_Exorciso te creaturam aqu\u00e6 in nomine \u2720 patris \u2720 & Jesu Christi filii\nejus Domini nostri, & in virtute spiritus \u2720 sancti \u2720 ut fias aqua\nexorcisata, ad effugandam omnem potestatem inimici, & ipsum inimicum\neradicare & explantare valeas, cum angelis suis apostatis, per virtutem\nejusdem Domini nostri Jesu Christi, qui venturus est judicare vivos &\nmortuos, & s\u00e6culum per ignem, Amen. Oremus:_\n\n_Deus, qui ad salutem humani generis maxima qu\u00e6que sacramenta in\naquarum substantia condidisti, adesto propitius invocationibus nostris,\n& elemento huic multimodis purificationibus pr\u00e6parato, virtutem tu\u00e6\nbene\u2720dictionis infunde, ut creatura tua mysteriis tuis serviens, ad\nabigendos d\u00e6mones, morbosq; pellendos, divin\u00e6 grati\u00e6 sumat effectum,\nut quicquid in domibus, vel in locis fidelium h\u00e6c unda resperserit,\ncareat omni immundicia, liberetur \u00e0 noxa, non illic resideat spiritus\npestilens, non aura corrumpens, discedant omnes insidi\u00e6 latentis\ninimici, & si quid est, quod aut incolumitati habitantium invidet aut\nquieti, aspersione hujus aqu\u00e6 effugiat, ut salubritas per invocationem\nsancti tui nominis expetita ab omnibus sit impugnationibus defensa,\nper Dominum nostrum Jesum Christum filium tuum, qui tecum vivit &\nregnat, in unitate spiritus sancti Deus per omnia s\u00e6cula s\u00e6culorum,\nAmen._\n\n\n Then take the salt in thy hand, and saie putting it into the\n water, making in the maner of a crosse.\n\n_Commixtio salis & aqu\u00e6 pariter fiat, in nomine patris, & filii, &\nspiritus sancti, Amen. Dominus vobiscum, Et cum spiritu tuo, Oremus: \u00b6\nDeus invict\u00e6 virtutis author, & insuperabilis imperii rex, ac semper\nmagnificus triumphator, qui advers\u00e6 dominationis vires reprimis, qui\ninimici rugientis s\u00e6vitiam superas, qui hostiles nequitias potens\nexpugnas; te Domine trementes & supplices deprecamur ac petimus, ut\nhanc creaturam salis & aqu\u00e6 aspicias, benignus illustres, pietatis tu\u00e6\nrore sancti fices, ubicunq; fuerit aspersa, per invocationem sancti\ntui nominis, omnis infestatio immundi spiritus abjiciatur, terr\u00f3rq;\nvenenosi serpentis procul pellatur, & pr\u00e6sentia sancti spiritus nobis\nmisericordiam tuam poscentibus ubiq; adesse dignetur, per Dominum\nnostrum Jesum Christum filium tuum, qui tecum vivit & regnat in unitate\nspiritus sancti Deus per omnia s\u00e6cula s\u00e6culorum, Amen._\n\n\u2666_Oratio ad Deum ut sali exorcisato vires addat._\u2666\n\n\n Then sprinkle upon anie thing, and saie as followeth.\n\n_Asperges me Domine hyssopo, & mundabor, lavabis me, & supra nivem\ndealbabor. Miserere mei Deus, secundum magnam misericordiam tuam,\n& supra nivem dealbabor. Gloria patri, & filio, & spiritui sancto:\nSicut erat in principio, & nunc, & semper, & in s\u00e6cula s\u00e6culorum,\nAmen. Et supra nivem dealbabor, asperges me, &c. Ostende nobis Domine\nmisericordiam tuam, & salutare tuum da nobis; exaudi nos Domine sancte,\npater omnipotens, \u00e6terne Deus, & mittere dignare sanctum angelum tuum\nde c\u00e6lis, qui custodiat, foveat, visitet, & defendat omnes habitantes\nin hoc habitaculo, per Christum Dominum nostrum, Amen, Amen._\n\n\u2666_Oratio, in qua dicenda, exorcista sese sacri laticis aspergine debes\nperrorare._\u2666\n\n\n\n\n The xvi. Chapter.\n\n _To make a spirit to appeare in a christall._\n\n\nI doo conjure thee _N._ by the father, and the sonne, and the\nHolie-ghost, the which is the beginning and the ending, the first and\nthe last, and by the latter daie of judgement, that thou _N._ doo\nappeare, in this christall stone, or anie other instrument, at my\npleasure, to mee and to my felow, gentlie and beautifullie, in faire\nforme of a boy of twelve yeares of age, without hurt or damage of anie\nof our bodies or soules; and certeinlie to informe and to shew me,\nwithout anie guile or craft, all that we doo desire or demand of thee\nto know, by the vertue of him, which shall come to judge the quicke and\nthe dead, and the world by fier, Amen.\n\nAlso I conjure and exorcise thee _N._ by the sacrament of the altar,\nand by the substance therof, by the wisedome of Christ, by the sea,\nand by his vertue, by the earth, & by all things that are above the\nearth, and by their vertues, by the \u2609 and the \u263d by \u2644 \u2643 \u2642 and \u2640 and\nby their vertues, by the apostles, martyrs, confessors, and the\nvirgins and widowes, and the chast, and by all saints of men or of\nwomen, and innocents, and by their vertues, by all the angels and\narchangels, thrones, dominations, principats, potestats, virtutes,\ncherubim, and seraphim, and by their vertues, & by the holie names of\nGod, _Tetragrammaton, El, Ousion, Agla_, and by all the other holie\nnames of God, and by their vertues, by the circumcision, passion, and\nresurrection of our Lord Jesus Christ, by the heavines of our ladie the\nvirgine, and by the joy which she had when she sawe hir sonne rise\nfrom death to life, that thou _N._ doo appeare in this christall stone,\nor in anie other instrument, at my pleasure, to me and to my felow,\ngentlie, and beautifullie, and visiblie, in faire forme of a child of\ntwelve yeares of age, without hurt or damage of anie of our bodies or\nsoules, and trulie to informe and shew unto me & to my felow, without\nfraud or guile, all things according to thine oth and promise to me,\nwhatsoever I shall demand or desire of thee, without anie hinderance or\ntarrieng, and this conjuration be read of me three times, upon paine\nof eternall condemnation, to the last daie of judgement: _Fiat, fiat,\nfiat_, Amen.\n\n\u2666Marke how consonant this is with poperie, &c.\u2666\n\nAnd when he is appeared, bind him with the bond of the dead above\nwritten: then saie as followeth. \u00b6 I charge thee _N._ by the father, to\nshew me true visions in this christall stone, if there be anie treasure\nhidden in such a place _N._ & wherin it lieth, and how manie foot from\nthis peece of earth, east, west, north, or south.\n\n\u2666For hidden treasure.\u2666\n\n\n\n\n The xvii. Chapter.\n\n _An experiment of the dead._\n\n\nFirst go and get of some person that shalbe put to death, a promise,\nand sweare an oth unto him, that if he will come to thee, after his\ndeath, his spirit to be with thee, and to remaine with thee all the\ndaies of thy life, and will doo thee true service, as it is conteined\nin the oth and promise following. Then laie thy hand on thy booke, and\nsweare this oth unto him. I _N._ doo sweare and promise to thee _N._ to\ngive for thee an almesse everie moneth, and also to praie for thee once\nin everie weeke, to saie the Lords praier for thee, and so to continue\nall the daies of my life, as God me helpe and holie doome, and by the\ncontents of this booke. Amen.\n\n\u2666Promises & oths interchangeablie made betweene the conjuror & the\nspirit.\u2666\n\nThen let him make his oth to thee as followeth, and let him saie after\nthee, laieng his hand upon the booke. \u00b6 I _N._ doo sweare this oth to\nthee _N._ by God the father omnipotent, by God the son Jesus Christ,\nand by his pretious bloud which hath redeemed all the world, by the\nwhich bloud I doo trust to be saved at the generall daie of judgment,\nand by the vertues therof, I _N._ doo sweare this oth to thee _N._\nthat my spirit that is within my bodie now, shall not ascend, nor\ndescend, nor go to anie place of rest, but shall come to thee _N._ and\nbe verie well pleased to remaine with thee _N._ all the daies of thy\nlife, and so to be bound to thee _N._ and to appeare to thee _N._ in\nanie christall stone, glasse, or other mirror, and so to take it for my\nresting place. And that, so soone as my spirit is departed out of my\nbodie, streightwaie to be at your commandements, and that in and at all\ndaies, nights, houres, and minutes, to be obedient unto thee _N._ being\ncalled of thee by the vertue of our Lord Jesu Christ, & out of hand to\nhave common talke with thee at all times, and in all houres & minuts,\nto open and declare to thee _N._ the truth of all things present, past,\nand to come, and how to worke the magike art, and all other noble\nsciences, under the throne of God. If I doo not performe this oth and\npromise to thee _N._ but doo flie from anie part thereof, then to be\ncondemned for ever and ever. Amen.\n\n\u2666Note the penaltie of breaking promise with the spirit.\u2666\n\nAlso I _N._ doo sweare to thee by God the Holie-ghost, and by the great\nwisedome that is in the divine Godhead, and by their vertues, and by\nall the holie angels, archangels, thrones, dominations, principats,\npotestats, virtutes, cherubim and seraphim, and by all their vertues\ndoo I _N._ sweare, and promise thee to be obedient as is rehearsed.\nAnd heere, for a witnesse, doo I _N._ give thee _N._ my right hand, and\ndoo plight thee my faith and troth, as God me helpe and holiedoome. And\nby the holie contents in this booke doo I _N._ sweare, that my spirit\nshall be thy true servant, all the daies of thy life, as is before\nrehearsed. And here for a witnesse, that my spirit shall be obedient\nto thee _N._ and to those bonds of words that be written in this _N._\nbefore the bonds of words shall be rehearsed thrise; else to be damned\nfor ever: and thereto saie all faithfull soules and spirits, Amen, Amen.\n\nThen let him sweare this oth [*]three times, and at everie time kisse\nthe booke, and at everie time make marks to the bond. Then perceiving\nthe time that he will depart, get awaie the people from you, and get\nor take your stone or glasse, or other thing in your hand, and saie\nthe _Pater noster_, _Ave_, and _Credo_, and this praier as followeth.\nAnd in all the time of his departing, rehearse the bonds of words; and\nin the end of everie bond, saie oftentimes; Remember thine oth and\npromise. And bind him stronglie to thee, and to thy stone, and suffer\nhim not to depart, reading thy bond 24 times. And everie daie when you\ndoo call him by your other bond, bind him stronglie by the first bond:\nby the space of 24 daies applie it, & thou shalt be made a man for ever.\n\n\n\u2666[*] Three times, in reverence (peradventure) of the Trinitie,\nP. F. S S.\u2666\n\n _Now the Pater noster, Ave, and Credo must be said, and then\n the praier immediatlie following._\n\nO God[\u2020] of _Abraham_, God of _Isaac_, God of _Jacob_, God of\n_Tobias_; the which diddest deliver the three children from the hot\nburning oven, _Sidrac_, _Misac_ and _Abdenago_,[\u2021] and _Susanna_ from\nthe false crime, and _Daniel_ from the lions power: even so O Lord\nomnipotent, I beseech thee, for thy great mercie sake, to helpe me in\nthese my works, and to deliver me this spirit of _N._ that he may be\na true subject to me _N._ all the daies of my life, and to remaine\nwith me, and with this _N._ all the daies of my life. O glorious God,\nFather, Sonne, and Holie-ghost, I beseech thee to help me at this time,\nand to give me power by thine holie name, merits and vertues, wherby I\nmay conjure & constreine this spirit of _N._ that he may be obedient\nunto me, and may fulfill his oth and promise, at all times, by the\npower of all thine holines. This grant O Lord God of hosts, as thou\nart righteous and holy, and as thou art the word, and the word God,\nthe beginning and the end, sitting in the thrones of thine everlasting\nkingdoms, & in the divinitie of thine everlasting Godhead, to whom be\nall honour and glorie, now and for ever and ever, Amen, Amen.\n\n\u2666[\u2020] [This par. in smaller type.]\u2666\n\n\u2666[\u2021] [sic]\u2666\n\n\n\n\n The xviii. Chapter.\n\n _A bond to bind him to thee, and to thy N. as followeth._\n\n\nI _N._ conjure and constreine the spirit of _N._ by the living God, by\nthe true God, and by the holie God, and by their vertues and powers\nI conjure and constreine the spirit of thee _N._ that thou shalt not\nascend nor descend out of thy bodie, to no place of rest, but onelie\nto take thy resting place with [*]_N._ and with this _N._ all the\ndaies of my life, according to thine oth and promise. I conjure\nand constreine the spirit of _N._ by these holie names of God _\u2720\nTetragrammaton \u2720 Adonay \u2720 Agla \u2720 Saday \u2720 Sabaoth \u2720 planabothe \u2720 panthon\n\u2720 craton \u2720 neupmaton \u2720 Deus \u2720 homo \u2720 omnipotens \u2720 sempiternus \u2720 ysus\n\u2720 terra \u2720 unigenitus \u2720 salvator \u2720 via \u2720 vita \u2720 manus \u2720 fons \u2720 origo\n\u2720 filius \u2720_ and by their vertues and powers I conjure and constreine\nthe spirit of _N._ that thou shalt not rest nor remaine in the fier,\nnor in the water, in the aier, nor in anie privie place of the earth,\nbut onelie with me _N._ and with this _N._ all the daies of my life.\nI charge the spirit of _N._ upon paine of everlasting condemnation,\nremember thine oth and promise. Also I conjure the spirit of _N._ and\nconstreine thee by the excellent name of Jesus Christ, \u0391 and \u03a9, the\nfirst and the last; for this holie name of Jesus is above all names,\nfor [\u2020]unto it all knees doo bow and obey, both of heavenlie things,\nearthlie things, and infernalles. Nor is there anie other name given\nto man, whereby we have anie salvation, but by the name of Jesus.\nTherefore by the name, and in the name of Jesus of _Nazareth_, and by\nhis nativitie, resurrection and ascension, and by all that apperteineth\nto his passion, and by their vertues and powers, I doo conjure and\nconstreine the spirit of _N._ that thou shalt not take anie resting\nplace in the \u2609 nor in the \u263d nor in \u2644 nor in \u2643 nor in \u2642 nor in \u2640 nor\nin \u263f nor in anie of the twelve signes, nor in the concavitie of the\nclouds, nor in anie other privie place, to rest or staie in, but onelie\nwith me _N._ or with this _N._ all the daies of my life. If thou be\nnot obedient unto me, according to thine oth and promise, I _N._ doo\ncondemne the spirit of _N._ into the pit of hell for ever, Amen.\n\n\u2666Note the summe of this obligation or bond.\u2666\n\n\u2666[*] [_i.e._ me]\u2666\n\n\u2666[\u2020] Scripture as well applied of the conjuror, as that of satan in\ntempting Christ, Matth. 4, 6.\u2666\n\nI conjure and constreine the spirit of _N._ by the bloud of the\ninnocent lambe Jesus Christ, the which was shed upon the crosse, for\nall those that doo obeie unto it, and beleeve in it, shall be saved\nand by the vertue thereof, and by all the aforesaid riall names and\nwords of the living God by mee pronounced, I doo conjure and constreine\nthe spirit of _N._ that thou be obedient unto me, according to thine\noth and promise. If thou doo refuse to doo as is aforesaid, I _N._\nby the holie trinitie, and by his vertue and power doo comdemne the\nspirit of _N._ into the place whereas there is no hope of remedie, but\neverlasting condemnation, and horror, and paine upon paine, dailie,\nhorriblie, & lamentablie the paines there to be augmented, so thicke\nas the stars in the firmament, and as the gravell sand in the sea:\nexcept thou spirit of _N._ obeie me _N._ as is afore rehearsed; else\nI _N._ doo condemne the spirit of _N._ into the pit of everlasting\ncondemnation; _Fiat, fiat_, Amen. Also I conjure thee, and constreine\nthe spirit of _N._ by all angels, archangels, thrones, dominations,\nprincipats, potestats, virtutes, cherubim & seraphim, & by the foure\nevangelists, _Matthew_, _Marke_, _Luke_, and _John_, and by all things\nconteined in the old lawe and the new, and by their vertues, and by the\ntwelve apostles, and by all patriarchs, prophets, martyrs, confessors,\nvirgins, innocents, and by all the elect and chosen,[*] is, and shall\nbe, which followeth the lambe of God; and by their vertues and powers\nI conjure and constreine the spirit of _N._ stronglie, to have common\ntalke with me, at all times, and in all daies, nights, houres, and\nminuts, and to talke in my mother toong plainelie, that I may heare it,\nand understand it, declaring the truth unto me of all things, according\nto thine oth and promise; else to be condemned for ever; _Fiat, fiat_,\nAmen.\n\n\u2666Note what sore penalties the spirit is injoined to suffer for\ndisobedience.\u2666\n\n\u2666[*] [? which _or_ that]\u2666\n\nAlso I conjure and constreine the spirit of _N._ by the [\u2020]golden\ngirdle, which girded the loines of our Lord Jesus Christ, so thou\nspirit of _N._ be thou bound, and cast into the pit of everlasting\ncondemnation, for thy great disobedience and unreverent regard that\nthou hast to the holie names and words of God almightie, by me\npronounced: _Fiat_, Amen.\n\n\u2666[\u2020] There is no mention made in the gospels that Christ was woorth a\ngolden girdle.\u2666\n\nAlso I conjure, constreine, command, and bind the spirit of _N._ by\nthe two edged sword, which _John_ saw proceed out of the mouth of God\nalmightie: except thou be obedient as is aforesaid, the sword cut thee\nin peeces, and condemne thee into the pit of everlasting paines, where\nthe fier goeth not out, and where the worme dieth not; _Fiat, fiat,\nfiat_, Amen.\n\n\u2666Bugs words.\u2666\n\nAlso I conjure and constreine the spirit of _N._ by the throne of\nthe Godhead, and by all the heavens under him, and by the celestiall\ncitie new _Jerusalem_, and by the earth, by the sea, and by all things\ncreated and conteined therein, and by their vertues and powers, and by\nall the infernalles, and by their vertues and powers, and all things\nconteined therein, and by their vertues and powers, I conjure and\nconstreine the spirit of _N._ that now immediatlie thou be obedient\nunto me, at all times hereafter, and to those words of me pronounced,\naccording to thine oth and promise: [*]else let the great cursse\nof God, the anger of God, the shadowe and darknesse of everlasting\ncondemnation be upon thee thou spirit of _N._ for ever and ever,\nbicause thou hast denied thine health, thy faith, and salvation, for\nthy great disobedience thou are worthie to be condemned. Therefore\nlet the divine trinitie, angels, and archangels, thrones, dominations,\nprincipats, potestates, virtutes, cherubim and seraphim, and all the\nsoules of the saints, that shall stand on the right hand of our Lord\nJesus Christ, at the generall daie of judgement, condemne the spirit\nof _N._ for ever and ever, and be a witnesse against thee, bicause of\nthy great disobedience, in and against thy promises, _Fiat, fiat_, Amen.\n\n\u2666[*] Is it possible to be greater than S. Adelberts cursse? _See in\nHabar. lib. 12. ca. 17: pag. 263, 264, 265._\u2666\n\nBeing thus bound, he must needs be obedient unto thee, whether he will\nor no: proove this. And here followeth a bond to call him to your _N._\nand to shew you true visions at all times, as in the houre of \u2644 to bind\nor inchant anie thing, and in the houre of \u2643 for peace and concord,\nin the houre of \u2642 to marre, to destroie, and to make sicke, in the\nhoure of the \u2609 to bind toongs and other bonds of men, in the houre\nof \u2640 to increase love, joy, and good will, in the houre of \u263f to put\nawaie enimitie or hatred, to know of theft, in the houre of the \u263d for\nlove, goodwill and concord, \u2644 lead \u2643 tinne \u2642 iron \u2609 gold \u2640 coppar \u263f\nquicksilver \u263d silver, &c.\n\n\n\n\n The xix. Chapter.\n\n _This bond as followeth, is to call him into your christall stone,\n or glasse, &c._\n\n\nAlso I doo conjure thee spirit _N._ by God the father, by God the\nsonne, and by God the holie-ghost, \u0391 and \u03a9, the first and the last,\nand by the latter daie of judgement, of them which shall come to\njudge the quicke and the dead, and the world by fier, and by their\nvertues and powers I constreine thee spirit _N._ to come to him that\nholdeth the christall stone in his hand, & to appeare visiblie, as\nhereafter foloweth. Also I conjure thee spirit N. by these holie names\nof God _\u2720 Tetragrammaton \u2720 Adonay \u2720 El \u2720 Ousion \u2720 Agla \u2720 Jesus \u2720 of\nNazareth [cross]_ and by the vertues thereof, and by his nativitie,\ndeath, buriall, resurrection, and ascension, and by all other things\napperteining unto his passion, and by the [*]blessed virgine Marie\nmother of our Lord Jesu Christ, and by all the joy which shee had\nwhen shee saw hir sonne rise from death to life, and by the vertues\nand powers therof I constreine thee spirit _N._ to come into the\nchristall stone, & to appeare visiblie, as herafter shalbe declared.\nAlso I conjure thee _N._ thou spirit, by all angels, archangels,\nthrones, dominations, principats, potestats, virtutes, cherubim and\nseraphim, and by the \u2609 \u263d \u2644 \u2643 \u2642 \u2640 \u263f, and by the twelve signes, and by\ntheir vertues and powers, and by all things created and confirmed in\nthe firmament, and by their vertues & powers I constreine thee spirit\n_N._ to appeare visiblie in that christall stone, in faire [\u2020]forme\nand shape of a white angell, a greene angell, a blacke angell, a man,\na woman, a boie, a maiden virgine, a white grehound, a divell with\ngreat hornes, without anie hurt or danger of our bodies or soules,\nand trulie to informe and shew unto us, true visions of all things in\nthat christall stone, according to thine oth and promise, and that\nwithout anie hinderance or tarrieng, to appeare visiblie, by this\nbond of words read over by mee three times, upon paine of everlasting\ncondemnation; _Fiat, fiat_, Amen.\n\n\u2666[*] A popish supplement.\u2666\n\n\u2666[\u2020] Belike he had the gift to appeare in sundrie shapes, as it is\nsaid of _Proteus in Ovid lib. metamor. 8. fab. 10_: and of _Vertumnus;\nlib. metamor. 14. fab. 16._\u2666\n\n\n _Then being appeared, saie these words following._\n\nI conjure[*] thee spirit, by God the father, that thou shew true\nvisions in that christall stone, where there be anie _N._ in such a\nplace or no, upon paine of everlasting condemnation, _Fiat_, Amen. Also\nI conjure thee spirit _N._ by God the sonne Jesus Christ, that thou doo\nshew true visions unto us, whether it be gold or silver, or anie other\nmetals, or whether there were anie or no, upon paine of condemnation,\n_Fiat_, Amen. Also I conjure thee spirit _N._ by God the Holie-ghost,\nthe which dooth sanctifie all faithfull soules and spirits, and by\ntheir vertues and powers I constreine thee spirit _N._ to speake, open,\nand to declare, the true waie, how we may come by these treasures\nhidden in _N._ and how to have it in our custodie, & who are the\nkeepers thereof, and how manie there be, and what be their names, and\nby whom it was laid there, and to shew me true visions of what sort and\nsimilitude they be, and how long they have kept it, and to knowe in\nwhat daies and houres we shall call such a spirit, _N._ to bring unto\nus these treasures, into such a place _N._ upon paine of everlasting\ncondemnation \u2720[.] Also I constreine thee spirit _N._ by all angels,\narchangels, thrones, dominations, principats, potestats, virtutes,\ncherubim & seraphim, that you doo shew a true vision in this christall\nstone, who did conveie or steale away such a _N._ and where it is, &\nwho hath it, and how farre off, and what is his or hir name, and how\nand when to come unto it, upon paine of eternall condemnation, _Fiat_,\nAmen. Also I conjure thee spirit _N._ by the \u2609 \u263d \u2644 \u2643 \u2642 \u2640 \u263f and by all\nthe characters in the firmament, that thou doo shew unto me a true\nvision in this christall stone, where such _N._ and in what state he\nis, and how long he hath beene there, and what time he will be in such\na place, what daie and houre: and this and all other things to declare\nplainelie, in paine of hell fier; _Fiat_, Amen.\n\n\u2666[*] [This par. is in small type.]\u2666\n\nNote that the spirit is tied to obedi\u0113ce under paine of condemnation\nand hell fier.\u2666\n\n\n _A licence to depart._\n\nDepart[*] out of the sight of this christall stone in peace for\na time, and readie to appeare therein againe at anie time or times\nI shall call thee, by the vertue of our Lord Jesus Christ, and by\nthe bonds of words which are written in this booke, and to appeere\nvisiblie, as the words be rehersed. I constreine thee spirit _N._\nby the divinitie of the Godhead, to be obedient unto these words\nrehearsed, upon paine of everlasting condemnation, both in this world,\nand in the world to come; _Fiat, fiat, fiat_, Amen.\n\n\u2666[*] [This in still smaller.]\u2666\n\n\n\n\n The xx. Chapter.\n\n _When to talke with spirits, and to have true answers to find out\n a theefe._\n\n\nThe daies and houres of \u2644 \u2642 \u263f and the \u263d is best to doo all crafts of\nnecromancie, & for to speake with spirits, and for to find theft, and\nto have true answer thereof, or of anie other such like. \u00b6 And in the\ndaies and houres of \u2609 \u2643 \u2640 is best to doo all experiments of love, and\nto purchase grace, and for to be invisible, and to doo anie operation,\nwhatsoever it be, for anie thing, the \u263d being in a convenient signe. \u00b6\nAs when thou laborest for theft, see the moone be in an earthie signe,\nas \u2649 \u264d \u2651, or of the aier, as \u264a \u264e \u2652. \u00b6 And if it be for love, favor or\ngrace, let the \u263d be in a signe of the fier, as \u2648 \u264c \u2650, and for hatred,\nin a signe of the water, as \u264b \u264f \u2653. For anie other experiment, let the\n\u263d be in \u2648. \u00b6 And if thou findest the \u2609 & the \u263d in one signe that is\ncalled in even number, then thou maiest write, consecrate, conjure, and\nmake readie all maner of things that thou wilt doo, &c.\n\n\u2666This is condemned for ranke follie by the doctors: as by _Chrysos.\nsup. Matth. Gregor. in homil. sup. Epiphan. Domini_; and others.\u2666\n\n\n _To speake with spirits._\n\nCall[*] these names, _Orimoth_, _Belimoth_, _Lymocke_, and say thus:\nI conjure you up by the names of the angels _Satur_ and _Azimor_,\nthat you intend to me in this houre, and send unto me a spirit called\n_Sagrigrit_, that hee doo fulfill my commandement and desire, and that\nalso can understand my words for one or two yeares, or as long as I\nwill, &c.\n\n\u2666[*] [This par. in the second-sized type.]\u2666\n\n\n\n\n The xxi. Chapter.\n\n _A confutation of conjuration, especiallie of the raising,\n binding and dismissing of the divell, of going invisible, and\n other lewd practises._\n\n\nThus farre have we waded in shewing at large the vanitie of\nnecromancers, conjurors, and such as pretend to have reall conference\nand consultation with spirits and divels: wherein (I trust) you\nsee what notorious blasphemie is committed, besides other blind\nsuperstitious ceremonies, a disordered heap, which are so far from\nbuilding up the endevors of these blacke art practitioners, that they\ndoo altogether ruinate & overthrow them, making them in their follies\nand falshoods as bare and naked as an anatomie. As for these ridiculous\nconjurations, last rehearsed, being of no small reputation among the\nignorant, they are for the most part made by _T. R._ (for so much of\nhis name he bewraieth) and _John Cokars_, invented and devised for\nthe augmentation and maintenance of their living, for the edifieng of\nthe poore, and for the propagating and inlarging of Gods glorie, as in\nthe beginning of their booke of conjurations they protest; which in\nthis place, for the further manifestation of their impietie, and of the\nwitchmongers follie and credulitie, I thought good to insert, whereby\nthe residue of their proceedings may be judged, or rather detected.\nFor if we seriouslie behold the matter of conjuration, and the drift\nof conjurors, we shall find them, in mine opinion, more faultie than\nsuch as take upon them to be witches, as manifest offenders against\nthe majestie of God, and his holie lawe, and as apparent violators of\nthe lawes and quietnesse of this realme: although indeed they bring no\nsuch thing to passe, as is surmised and urged by credulous persons,\ncouseners, liers, and witchmongers. For these are alwaies learned, and\nrather abusers of others, than they themselves by others abused.\n\n\u2666All the former practises breeflie confuted.\u2666\n\n\u2666See the title of the booke, with the authors intent, in a marginall\nnote, pag. 393. [of this book.]\u2666\n\nBut let us see what appearance of truth or possibilitie is wrapped\nwithin these mysteries, and let us unfold the deceipt. They have made\nchoice of certeine words, whereby they saie they can worke miracles,\n&c. And first of all, that they call divels & soules out of hell\n(though we find in the scriptures manifest proofes that all passages\nare stopped concerning the egresse out of hell) so as they may go\nthither, but they shall never get out, for _Ab inferno nulla est\nredemptio_, out of hell there is no redemption. Well, when they have\ngotten them up, they shut them in a circle made with chalke, which is\nso stronglie beset and invironed with crosses and names, that they\ncannot for their lives get out; which is a verie probable matter. Then\ncan they bind them, and lose them at their pleasures, and make them\nthat have beene liers from the beginning, to tell the truth: yea, they\ncan compell them to doo anie thing. And the divels are forced to be\nobedient unto them, and yet cannot be brought to due obedience unto God\ntheir creator. This done (I saie) they can worke all maner of miracles\n(saving blew miracles) and this is beleeved of manie to be true:\n\n\u2666Luk. 16. &c.\u2666\n\n\u2666An ironicall confutation.\u2666\n\n _Tam credula mens hominis, & arrect\u00e6 fabulis aures,_\n\n _So light of beleefe is the mind of man,\n And attentive to tales his eares now and than._\n\n\u2666_Englished by Abraham Fleming._\u2666\n\nBut if Christ (onelie for a time) left the power of working miracles\namong his apostles and disciples for the confirmation of his gospell,\nand the faith of his elect: yet I denie altogether, that he left that\npower with these knaves, which hide their cousening purposes under\nthose lewd and foolish words, according to that which _Peter_ saith;\nWith feined words they make merchandize of you. And therfore the\ncounsell is good that _Paule_ giveth us, when he biddeth us take heed\nthat no man deceive us with vaine words. For it is the Lord only that\nworketh great woonders, and bringeth mightie things to passe. It is\nalso written, that Gods word, and not the words of conjurors, or the\ncharmes of witches, healeth all things, maketh tempests, and stilleth\nthem.\n\n\u26662. Pet. 2. Ephes. 5. Ps. 72, & 78.\u2666\n\n\u2666Sap. 16. Ecclus. 43.\u2666\n\nBut put case the divell could be fetched up and fettered, and loosed\nagaine at their pleasure, &c: I marvell yet, that anie can be so\nbewitched, as to be made to beleeve, that by vertue of their words,\nanie earthlie creature can be made invisible. We thinke it a lie,\nto saie that white is blacke, and blacke white: but it is a more\nshamelesse assertion to affirme, that white is not, or blacke is not at\nall; and yet more impudencie to hold that a man is a horsse; but most\napparent impudencie to saie, that a man is no man, or to be extenuated\ninto such a quantitie, as therby he may be invisible, and yet remaine\nin life and health, &c: and that in the cleare light of the daie, even\nin the presence of them that are not blind. But surelie, he that\ncannot make one haire white or blacke, whereof (on the other side) not\none falleth from the head without Gods speciall providence, can never\nbring to passe, that the visible creature of God shall become nothing,\nor lose the vertue and grace powred therinto by God the creator of all\nthings.\n\n\u2666To denie the subsistence or naturall being of a thing materiall and\nvisible is impud\u0113cie.\u2666\n\nIf they saie that the divell covereth them with a cloud or veile, as\n_M. Mal. Bodin_, & manie other doo affirme; yet (me thinkes) we should\neither see the cover, or the thing covered. And though perchance they\nsaie in their harts; Tush, the Lord seeth not, who indeed hath blinded\nthem, so as seeing, they see not: yet they shall never be able to\npersuade the wise, but that both God and man dooth see both them and\ntheir knaverie in this behalfe. I have heard of a foole, who was made\nbeleeve that he should go invisible, and naked; while he was well\nwhipped by them, who (as he thought) could not see him. Into which\nfooles paradise they saie[*] he was brought, that enterprised to kill\nthe prince of Orenge.\n\n\u2666Ezec. 8. & 9.\n Isai. 6, & 26 and 30.\u2666\n\n\u2666[*] John Jauregui servant to Gasper Anastro both Spaniards. Ann. Dom.\n1582. March 18. after dinner upon a sundaie this mischeefe was doone.\nRead the whole discourse hereof printed at London for Tho: Chard and\nWill: Brome bookesellers.\u2666\n\n\n\n\n The xxii. Chapter.\n\n _A comparison betweene popish exorcists and other conjurors, a\n popish conjuration published by a great doctor of the Romish\n church, his rules and cautions._\n\n\nI see no difference betweene these and popish conjurations; for they\nagree in order, words, and matter, differing in no circumstance, but\nthat the papists doo it without shame openlie, the other doo it in\nhugger mugger secretlie. The papists (I saie) have officers in this\nbehalfe, which are called exorcists or conjurors, and they looke\nnarrowlie to other cousenors, as having gotten the upper hand over\nthem. And bicause the papists shall be without excuse in this behalfe,\nand that the world may see their cousenage, impietie, and follie to be\nas great as the others, I will cite one conjuration (of which sort I\nmight cite a hundred) published by _Jacobus de Chusa_, a great doctor\nof the Romish church, which serveth to find out the cause of noise and\nspirituall rumbling in houses, churches, or chappels, and to conjure\nwalking spirits: which evermore is knaverie and cousenage in the\nhighest degree. Marke the cousening devise hereof, and conferre the\nimpietie with the others.\n\n\u2666_Jac. de Chus\u00e6 in lib. de apparitionib. quorundam spirituum._\u2666\n\nFirst (forsooth) he saith it is expedient to fast three daies, and\nto celebrate a certeine number of masses, and to repeate the seven\npsalmes penitentiall: then foure or five preests must be called to the\nplace where the haunt or noise is, then a candle hallowed on candlemas\ndaie must be lighted, and in the lighting thereof also must the seven\npsalmes be said, and the gospell of S. _John_. Then there must be a\ncrosse and a censer with frankincense, and therewithall the place must\nbe censed or perfumed, holie water must be sprinkled, and a holie\nstoale must be used, and (after diverse other ceremonies) a praier to\nGod must be made, in maner and forme following:\n\n\u2666Observations for the exorcising preest.\u2666\n\nO Lord Jesus Christ, the knower of all secrets, which alwaies\nrevealest all hoalsome and profitable things to thy faithfull children,\nand which sufferest a spirit to shew himselfe in this place, we beseech\nthee for thy bitter passion, &c: vouchsafe to command this spirit, to\nreveale and signifie unto us thy servants, without our terror or hurt,\nwhat he is, to thine honour, and to his comfort; _In nomine patris,\n&c._ And then proceed in these words: We beseech thee, for Christs\nsake, O thou spirit, that if there be anie of us, or among us, whom\nthou wouldest answer, name him, or else manifest him by some signe. Is\nit frier _P._ or doctor _D._ or doctor _Burc._ or sir _Feats_, or sir\n_John_, or sir _Robert_: _Et sic de c\u00e6teris circunstantibus_. For it\nis well tried (saith the glosse) he will not answer everie one. If the\nspirit make anie sound of voice, or knocking, at the naming of anie\none, he is the cousener (the conjuror I would saie) that must have the\ncharge of this conjuration or examination. And these forsooth must be\nthe interrogatories, to wit: Whose soule art thou? Wherefore camest\nthou? What wouldest thou have? Wantest thou any suffrages, masses, or\nalmes? How manie masses will serve thy turne, three, six, ten, twentie,\nthirtie, &c? By what preest? Must he be religious or secular? Wilt thou\nhave anie fasts? What? How manie? How great? And by what persons? Among\nhospitalles? Lepres? Or beggars? What shall be the signe of thy perfect\ndeliverance? Wherefore liest thou in purgatorie? And such like. This\nmust be doone in the night.\n\n\u2666Memorandum that he must be the veriest knave or foole in all the\ncompanie.\u2666\n\nIf there appeare no signe at this houre, it must be deferred untill\nanother houre. Holie water must be left in the place. There is no feare\n(they saie) that such a spirit will hurt the conjuror: for he can\nsinne no more, as being in the meane state betweene good and evill,\nand as yet in the state of satisfaction. [*]If the spirit doo hurt,\nthen it is a damned soule, and not an elect. Everie man may not be\npresent hereat, speciallie such as be weake of complexion. They appeare\nin diverse maners, not alwaies in bodie, or bodilie shape (as it is\nread in the life of S. _Martine_, that the divell did) but sometimes\ninvisible, as onelie by sound, voice, or noise. Thus farre _Jacobus de\nChusa_.\n\n\u2666These spirits are not so cunning by daie as by night.\u2666\n\n\u2666[*] For so they might be bewraied.\u2666\n\n\u2666For so the cousenage may be best handled.\u2666\n\nBut bicause you shall see that these be not emptie words, nor\nslanders; but that in truth such things are commonlie put in practise\nin the Romish church, I will here set downe an instance, latelie and\ntruelie, though lewdlie performed: and the same in effect as followeth.\n\n\n\n\n The xxiii. Chapter.\n\n _A late experiment, or cousening conjuration practised at\n Orleance by the Franciscane Friers, how it was detected, and\n the judgement against the authors of that comedie._\n\n\nIn the yeare of our Lord 1534. at _Orleance_ in _France_, the Maiors\nwife died, willing and desiring to be buried without anie pompe or\nnoise, &c. Hir husband, who reverenced the memoriall of hir, did even\nas she had willed him. And bicause she was buried in the church of the\n[*]_Franciscans_, besides her father and grandfather, and gave them\nin reward onelie six crownes, whereas they hoped for a greater preie;\nshortlie after it chanced, that as he felled certeine woods and sold\nthem, they desired him to give them some part thereof freelie without\nmonie: which he flatlie denied. This they tooke verie greevouslie. And\nwhereas before they misliked him, now they conceived such displeasure\nas they devised this meanes to be revenged; to wit, that his wife was\ndamned for ever. The cheefe workemen and framers of this tragedie were\n_Colimannus_, and _Stephanus Aterbatensis_, both doctors of divinitie;\nthis _Coliman._ was a great conjuror, & had all his implements in a\nreadines, which he was woont to use in such busines. And thus they\nhandled the matter. They place over the arches of the church, a yoong\nnovice; who about midnight, when they came to mumble their praiers, as\nthey were woont to do, maketh a great rumbling, and noise. Out of hand\nthe moonks beganne to conjure and to charme, but he answered nothing.\nThen being required to give a signe, whether he were a dumme spirit or\nno, he beganne to rumble againe: which thing they tooke as a certeine\nsigne. Having laid this foundation, they go unto certeine citizens,\ncheefe men, and such as favoured them, declaring that a heavie chance\nhad happened at home in their monasterie; not shewing what the matter\nwas, but desiring them to come to their mattens at midnight. When these\ncitizens were come, and that praiers were begunne, the counterfet\nspirit beginneth to make a marvellous noise in the top of the church.\nAnd being asked what he meant, and who he was, gave signes that it was\nnot lawfull for him to speake. Therefore they commanded him to make\nanswer by tokens and signes to certeine things they would demand of\nhim. Now was there a hole made in the vawt, through the which he might\nheare and understand the voice of the conjuror. And then had he in his\nhand a litle boord, which at everie question, he strake, in such sort\nas he might easilie be heard beneath. First they asked him, whether he\nwere one of them that had beene buried in the same place. Afterwards\nthey reckoning manie by name, which had beene buried there; at the\nlast also they name the Maiors wife: and there by and by the spirit\ngave a signe that he was hir soule. He was further asked, whether he\nwere damned or no; and if he were, for what cause, for what desert, or\nfault; whether for covetousnes, or wanton lust, for pride or want of\ncharitie; or whether it were for heresie, or for the sect of _Luther_\nnewlie sproong up: also what he meant by that noise and stirre he kept\nthere; whether it were to have the bodie now buried in holie ground to\nbe digged up againe, and laid in some other place. To all which points\nhe answered by signes, as he was commanded, by the which he affirmed\nor denied anie thing, according as he strake the boord twise or thrise\ntogether. And when he had thus given them to understand, that[\u2020] the\nverie cause of his damnation was _Luthers_ heresie, and that the bodie\nmust needs be digged up againe: the moonks requested the citizens,\nwhose presence they had used or rather abused, that they would beare\nwitnesse of those things which they had seene with their eies; and that\nthey would subscribe to such things as were doone a few days before.\nThe citizens taking good advise on the matter, least they should offend\nthe Maior, or bring themselves in trouble, refused so to doo. But the\nmoonks notwithstanding take from thence the sweete bread, which they\ncalled the host and bodie of our Lord, with all the relikes of saintes,\nand carrie them to another place, and there saie their masse. The\nbishops substitute judge (whome they called Officiall) understanding\nthat matter, commeth thither, accompanied with certeine honest men, to\nthe intent he might knowe the whole circumstance more exactlie: and\ntherefore he commandeth them to make conjuration in his presence; and\nalso he requireth certeine to be chosen to go up into the top of the\nvawt, and there to see whether any ghost appeered or not. _Stephanus\nAterbatensis_ stiffelie denied that to be lawfull, and marvellouslie\npersuading the contrarie, affirmed that the spirit in no wise ought to\nbe troubled. And albeit the Official urged them verie much, that there\nmight be some conjuring of the spirit; yet could he nothing prevaile.\n\n\u2666A cousening conjuration.\u2666\n\n\u2666[*] Of this order read noble stuffe in a booke printed at\n_Frankeford_ under the title of _Alcoran. Franciscanorum_.\u2666\n\n\u2666Note how the Franciscans cannot conjure without a confederate.\u2666\n\n\u2666O notorius impudencie! with such shamelesse faces to abuse so\nworshipfull a companie.\u2666\n\n\u2666[\u2020] The confederate spirit was taught that lesson before.\u2666\n\n\u2666For so might the confederate be found.\u2666\n\nWhilest these things were dooing, the Maior, when he had shewed the\nother Justices of the citie, what he would have them to doo, tooke\nhis journie to the king, and opened the whole matter unto him. And\nbicause the moonks refused judgement upon plea of their owne lawes and\nliberties, the king choosing out certeine of the aldermen of _Paris_,\ngiveth them absolute and full authoritie to make inquirie of the\nmatter. The like dooth the Chancelor maister _Anthonius Pratensis_\ncardinall and legat for the pope throughout _France_. Therefore, when\nthey had no exception to alledge, they were conveied unto _Paris_, and\nthere constrained to make their answer. But yet could nothing be wroong\nout of them by confession, whereupon they were put apart into divers\nprisons: the novice being kept in the house of maister _Fumanus_, one\nof the aldermen, was oftentimes examined, and earnestlie requested to\nutter the truth, but would notwithstanding confesse nothing; bicause he\nfeared that the moonks would afterwards put him to death for staining\ntheir order, and putting it to open shame. But when the judges had made\nhim sure promise that he should escape punishment, and that he should\nnever come into their handling, he opened unto them the whole matter as\nit was doone: and being brought before his fellowes, avouched the same\nto their faces. The moonks, albeit they were convicted, and by these\nmeanes almost taken tarde[*] with the deed doing; yet did they refuse\nthe judges, bragging and vaunting themselves on their priviledges, but\nall in vaine. For sentence passed upon them, and they were condemned\nto be carried backe againe to _Orleance_, and there to be cast in\nprison, and so should finallie be brought foorth into the cheefe\nchurch of the citie openlie, and from thence to the place of execution,\nwhere they should make open confession of their trespasses.\n\n\u2666An obstinate and wilfull persisting in the denieng or not confessing\nof a fault committed.\u2666\n\n\u2666[*] [= tarred]\u2666\n\nSurelie this was most common among moonks and friers, who mainteined\ntheir religion, their lust, their liberties, their pompe, their wealth,\ntheir estimation and knaverie by such cousening practises. Now I\nwill shew you more speciall orders of popish conjurations, that are\nso shameleslie admitted into the church of _Rome_, that they are not\nonelie suffered, but commanded to be used, not by night secretlie,\nbut by daie impudentlie. And these forsooth concerne the curing of\nbewitched persons, and such as are possessed; to wit, such as have a\ndivell put into them by witches inchantments. And herewithall I will\nset downe certeine rules delivered unto us by such popish doctors, as\nare of greatest reputation.\n\n\u2666A parecuasis or transition of the author to matter further purposed.\u2666\n\n\n\n\n The xxiiii. Chapter.\n\n _Who may be conjurors in the Romish church besides priests,\n a ridiculous definition of superstition, what words are to\n be used and not used in exorcismes, rebaptisme allowed, it\n is lawfull to conjure any thing, differences betweene holie\n water and conjuration._\n\n\n_Thomas Aquinas_ saith, that anie bodie, though he be of an inferior\nor superior order, yea though of none order at all (and as _Gulielmus\nDurandus glossator Raimundi_ affirmeth, a woman so she blesse not the\ngirdle or the garment, but the person of the bewitched) hath power to\nexercise the order of an exorcist or conjuror, even as well as any\npreest may saie masse in a house unconsecrated. But that is (saith\n_M. Mal._) rather through the goodnesse and licence of the pope, than\nthrough the grace of the sacrament. Naie, there are examples set downe,\nwhere some being bewitched were cured (as _M. Mal._ taketh it) without\nany conjuration at all. Marrie there were certeine _Pater nosters_,\n_Aves_, and _Credos_ said, and crosses made, but they are charmes, they\nsaie, and no conjurations. For they saie that such charmes are lawfull,\nbicause there is no superstition in them, &c.\n\n\u2666_In 4 dist. 23. sent._\u2666\n\nAnd it is woorth my labour, to shew you how papists define\nsuperstition, and how they expound the definition thereof. Superstition\n(saie they) is a religion observed beyond measure, a religion practised\nwith evill and unperfect circumstances. Also, whatsoever usurpeth\nthe name of religion, through humane tradition, without the popes\nauthoritie, is superstitious: as to adde or joine anie hymnes to the\nmasse, to interrupt anie diriges, to to[*] abridge anie part of the\ncreed in the singing thereof, or to sing when the organs go, and not\nwhen the quier singeth, not to have one to helpe the priest to masse:\nand such like, &c.\n\n\u2666_Et glos. super illo ad coll. 2._\u2666\n\n\u2666[*] [_sic_]\u2666\n\nThese popish exorcists doo manie times forget their owne rules. For\nthey should not directlie in their conjurations call upon the divell\n(as they doo) with intreatie, but with authoritie and commandement.\nNeither should they have in their charmes and conjurations anie\nunknowne names. Neither should there be (as alwaies there is) anie\nfalshood conteined in the matter of the charme of conjuration, as (saie\nthey) old women have in theirs, when they saie; The blessed virgine\npassed over _Jordan_, and then S. _Steven_ met hir, and asked hir, &c.\nNeither should they have anie other vaine characters, but the crosse\n(for those are the words:) and manie other such cautions have they,\nwhich they observe not, for they have made it lawfull elsewhere.\n\n\u2666_Mendaces debent esse memores, mult\u00f2 magis astuti exorcist\u00e6._\u2666\n\nBut _Thomas_ their cheefe piller prooveth their conjuring and charmes\nlawfull by S. _Marke_, who saith; _Signa eos qui crediderunt_; And, _In\nnomine meo d\u00e6monia ejicient, &c_: whereby he also prooveth that they\nmaie conjure serpents. And there he taketh paines to proove, that the\nwords of God are of as great holinesse as relikes of saints, whereas\n(in such respect as they meane) they are both alike, and indeed nothing\nwoorth. And I can tell them further, that so they maie be carried, as\neither of them maie doo a man much harme either in bodie or soule.\n\n\u2666_Tho. Aquin. super. Marc. ultim._\u2666\n\n\u2666Mark, 16, 17\u2666\n\nBut they proove this by _S. Augustine_, saieng; _Non est minus verbum\nDei, qu\u00e0m corpus Christi_: whereupon they conclude thus; By all mens\nopinions it is lawfull to carrie about reverentlie the relikes of\nsaints; _Ergo_ it is lawfull against evill spirits, to invocate\nthe name of God everie waie; by the _Pater noster_, the _Ave_, the\nnativitie, the passion, the five wounds, the title triumphant, by the\nseven words spoken on the crosse, by the nailes, &c: and there maie\nbe hope reposed in them. Yea, they saie it is lawfull to conjure all\nthings, bicause the divell maie have power in all things. And first,\nalwaies the person or thing, wherein the divell is, must be exorcised,\nand then the divell must be conjured. Also they affirme, that it is as\nexpedient to consecrate and conjure porrage and meate, as water and\nsalt, or such like things.\n\n\u2666A trimme consequent\u2666\n\n\u2666_Mal. malef. par. 2. qu\u00e6. 2._\u2666\n\nThe right order of exorcisme in rebaptisme of a person possessed or\nbewitched, requireth that exsufflation and abrenunciation be doone\ntoward the west. Item, there must be erection of hands, confession,\nprofession, oration, benediction, imposition of hands, denudation and\nunction, with holie oile after baptisme, communion, and induition of\nthe surplis. But they saie that this needeth not, where the bewitched\nis exorcised: but that the bewitched be first confessed, and then to\nhold a candle in his hand, and in steed of a surplise to tie about his\nbare bodie a holie candle of the length of Christ, or of the crosse\nwhereupon he died, which for monie maie be had at _Rome_. _Ergo_ (saith\n_M. Mal._) this maie be said; I conjure thee _Peter_ or _Barbara_ being\nsicke, but regenerate in the holie water of baptisme, by the living\nGod, by the true God, by the holie God, by the God which redeemed thee\nwith his pretious bloud, that thou maiest be made a conjured man, that\neverie fantasie and wickednesse of diabolicall deceipt doo avoid and\ndepart from thee, and that everie uncleane spirit be conjured through\nhim that shall come to judge the quicke and the dead, and the world\nby fier, Amen: _Oremus_, &c. And this conjuration, with _Oremus_, and\na praier, must be thrise repeated, and at the end alwaies must be\nsaid; _Ergo maledicte diabole recognosce sententiam tuam, &c._ And\nthis order must alwaies be followed. And finallie, there must be\ndiligent search made, in everie corner, and under everie coverlet and\npallet, and under everie threshhold of the doores, for instruments of\nwitchcraft. And if anie be found, they must streight-waie be throwne\ninto the fier. Also they must change all their bedding, their clothing,\nand their habitation. And if nothing be found, the partie that is to\nbe exorcised or conjured, must come to the church rath in the morning:\nand the holier the daie is, the better, speciallie our Ladie daie.\nAnd the preest, if he be shriven himselfe and in perfect state, shall\ndoo the better therein. And let him that is exorcised hold a holie\ncandle in his hand, &c. Alwaies provided, that the holie water be\nthrowne upon him, and a stoale put about his necke, with _Deus in\nadjutorium_, and the Letanie, with invocation of saints. And this order\nmaie continue thrise a weeke, so as (saie they) through multiplication\nof intercessors, or rather intercessions, grace maie be obteined, and\nfavor procured.\n\n\u2666Rites, ceremonies, and relikes of exorcisme in rebaptising of the\npossessed or bewitched.\u2666\n\n\u2666Memorandum that this is for one bewitched.\u2666\n\n\u2666Note the proviso.\u2666\n\nThere is also some question in the Romish church, whether the sacrament\nof the altar is to be received before or after the exorcisme. Item\nin shrift, the confessor must learne whether the partie be not\nexcommunicate, and so for want of absolution, endure this vexation.\n_Thomas_ sheweth the difference betwixt holie water and conjuration,\nsaieng that holie water driveth the divell awaie from the externall and\noutward parts; but conjurations from the internall and inward parts;\nand therefore unto the bewitched partie both are to be applied.\n\n\u2666_Tho. Aquin. supr. dist. 6._\u2666\n\n\n\n\n The xxv. Chapter.\n\n _The seven reasons why some are not rid of the divell with all\n their popish conjurations, why there were no conjurors in the\n primitive church, and why the divell is not so soone cast out\n of the bewitched as of the possessed._\n\n\nThe reason why some are not remedied for all their conjurations, the\npapists say is for seven causes. First, for that the faith of the\nstanders by is naught; secondlie, for that theirs that present the\npartie is no better; thirdlie, bicause of the sinnes of the bewitched;\nfourthlie, for the neglecting of meete remedies; fiftlie, for the\nreverence of vertues going out into others; sixtlie, for the purgation;\nseventhlie, for the merit of the partie bewitched. And lo, the first\nfoure are proved by _Matthew_ the 7. and _Marke_ the 4. when one\npresented his sonne, and the multitude wanted faith, & the father\nsaid, Lord help mine incredulitie or unbeleefe. Wherupon was said, Oh\nfaithlesse and perverse generation, how long shall I be with you? And\nwhere these words are written; And Jesus rebuked him, &c. That is to\nsaie, saie they, the possessed or bewitched for his sinnes. For by the\nneglect of due remedies it appeereth, that there were not with Christ\ngood and perfect men: for the pillers of the faith; to wit, _Peter_,\n_James_, and _John_ were absent. Neither was there fasting and praier,\nwithout the which that kind of divels could not be cast out. For the\nfourth point; to wit, the fault of the exorcist in faith maie appeare;\nfor that afterwards the disciples asked the cause of their impotencie\ntherin. And Jesus answered, it was for their incredulitie; saieng that\nif they had as much faith as a graine of mustard seed, they should\nmove mountaines, &c. The fift is prooved by _Vitas patrum_, the lives\nof the fathers, where it appeereth that S. _Anthonie_ could not doo\nthat cure, when his scholar _Paule_ could doo it, and did it. For the\nproofe of the sixt excuse it is said, that though the fault be taken\nawaie therby; yet it followeth not that alwaies the punishment is\nreleased. Last of all it is said, that it is possible that the divell\nwas not conjured out of the partie before baptisme by the exorcist,\nor the midwife hath not baptised him well, but omitted some part of\nthe sacrament. If any object that there were no exorcists in the\nprimitive church, it is answered, that the church cannot now erre. And\nsaint _Gregorie_ would never have instituted it in vaine. And it is\na generall rule, that who or whatsoever is newlie exorcised, must be\nrebaptised: as also such as walke or talke in their sleepe; for (saie\nthey) call them by their names, and presentlie they wake, or fall if\nthey clime: whereby it is gathered, that they are not trulie named in\nbaptisme. Item they saie, it is somewhat more difficult to conjure the\ndivell out of one bewitched, than out of one possessed: bicause in the\nbewitched, he is double; in the other single. They have a hundred such\nbeggerlie, foolish, and frivolous notes in this behalfe.\n\n\u26661\u2666\n\n\u26662\u2666\n\n\u26663\u2666\n\n\u26664\u2666\n\n\u26665\u2666\n\n\u26666, 7\u2666\n\n\u2666Proper proofes of the former seven reasons.\u2666\n\n\u2666Why there were no conjurors in y^e primitive church with other subtill\npoints.\u2666\n\n\n\n\n The xxvi. Chapter.\n\n _Other grosse absurdities of witchmongers in this matter of\n conjurations._\n\n\nSurelie I cannot see what difference or distinction the witchmongers\ndoo put betweene the knowledge and power of God and the divell; but\nthat they think, if they praie, or rather talke to God, till their\nhearts ake, he never heareth them; but that the divell dooth knowe\neverie thought and imagination of their minds, and both can and also,\nwill doo any thing for them. For if anie that meaneth good faith with\nthe divell read certeine conjurations, he commeth up (they saie) at a\ntrice. Marrie if another that hath none intent to raise him, read or\npronounce the words, he will not stirre. And yet _J. Bodin_ confesseth,\nthat he is afraid to read such conjurations, as _John Wierus_ reciteth;\nleast (belike) the divell would come up, and scratch him with his\nfowle long nailes. In which sort I woonder that the divell dealeth\nwith none other, than witches and conjurors. I for my part have read\na number of their conjurations, but never could see anie divels of\ntheirs, except it were in a plaie. But the divell (belike) knoweth my\nmind; to wit, that I would be loth to come within the compasse of his\nclawes. But lo what reason such people have. _Bodin_, _Bartholomeus\nSpineus_, _Sprenger_, and _Institor_, &c: doo constantlie affirme,\nthat witches are to be punished with more extremitie than conjurors;\nand sometimes with death, when the other are to be pardoned doing the\nsame offense: bicause (say they) the witches make a league with the\ndivell, & so doo not conjurors. Now if conjurors make no league by\ntheir owne confession, and divels indeed know not our cogitations (as\nI have sufficientlie prooved) then would I weet of our witchmongers\nthe reason, (if I read the conjuration and performe the ceremonie) why\nthe divell will not come at my call? But oh absurd credulitie! Even in\nthis point manie wise & learned men have beene & are abused: wheras,\nif they would make experience, or dulie expend the cause, they might\nbe soone resolved; specially when the whole art and circumstance is so\ncontrarie to Gods word, as it must be false, if the other be true. So\nas you may understand, that the papists do not onlie by their doctrine,\nin bookes & sermons teach & publish conjurations, & the order thereof,\nwhereby they may induce men to bestowe, or rather cast awaie their\nmonie upon masses and suffrages for their soules; but they make it also\na parcell of their sacrament of orders (of the which number a conjuror\nis one) and insert manie formes of conjurations into their divine\nservice, and not onelie into their pontificals, but into their masse\nbookes; yea into the verie canon of the masse.\n\n\u2666A conjuror then belike must not be timerous or fearefull.\u2666\n\n\u2666Where a witch cureth by incantation, and the conjuror by conjuration.\u2666\n\n\n\n\n The xxvii. Chapter.\n\n _Certaine conjurations taken out of the pontificall and out of\n the missall._\n\n\nBut see yet a little more of popish conjurations, and conferre\nthem with the other. In the [*]pontificall you shall find this\nconjuration, which the other conjurors use as solemnelie as they: I\nconjure thee thou creature of water in the name of the fa\u2720ther, of\nthe so\u2720nne, and of the Holie\u2720ghost, that thou drive awaie the divell\nfrom the bounds of the just, that he remaine not in the darke corners\nof this church and altar. \u2747 You shall find in the same title, these\nwords following, to be used at the hallowing of churches. There must a\ncrosse of ashes be made upon the pavement, from one end of the church\nto the other, one handfull broad: and one of the priests must write\non the one side thereof the Greeke alphabet, and on the otherside the\nLatin alphabet. _Durandus_ yeeldeth this reason thereof; to wit, It\nrepresenteth the union in faith of the Jewes and Gentiles. And yet well\nagreeing to himselfe he saith even there, that the crosse reaching from\nthe one end to the other, signifieth that the people, which were in the\nhead, shalbe made the taile.\n\n\u2666[*] _Tit. de ecclesi\u00e6 dedicatione._\u2666\n\n\u2666_Ibidem, fol. 108._\u2666\n\n\u2666_Durand. de ecclesi\u00e6 dedicatione lib. 1. fol. 12._\u2666\n\n\n \u00b6 _A conjuration written in the masse booke. Fol. 1._\n\nI conjure thee O creature of salt by God, by the God \u2720 that liveth,\nby the true \u2720 God, by the holie \u2720 God, which by _Eliz\u00e6us_ the prophet\ncommanded, that thou shouldest be throwne into the water, that it\nthereby might be made whole and sound, that thou salt [here let the\npreest looke upon the salt] maist be conjured for the health of all\nbeleevers, and that thou be to all that take thee, health both of\nbodie and soule; and let all phantasies and wickednesse, or diabolicall\ncraft or deceipt, depart from the place whereon it is sprinkled; as\nalso everie uncleane spirit, being conjured by him that judgeth both\nthe quicke and the dead by fier. _Resp_: Amen. Then followeth a praier\nto be said, without _Dominus vobiscum_; but yet with _Oremus_; as\nfolloweth:\n\n\u2666_In Missali. fol. 1._\u2666\n\n\u2666The maner of conjuring salt.\u2666\n\n\n \u00b6 _Oremus._\n\nAlmightie and everlasting God, we humblie desire thy clemency [here let\nthe preest looke upon the salt] that thou wouldest vouchsafe, through\nthy pietie, to bl\u2720esse and sanc\u2720tifie this creature of salt, which\nthou hast given for the use of mankind, that it may be to all that\nreceive it, health of mind and bodie; so as whatsoever shall be touched\nthereby, or sprinkled therewith, may be void of all uncleannesse, and\nall resistance of spirituall iniquitie, through our Lord, Amen.\n\n\u2666A praier to be applied to the former exorcisme.\u2666\n\nWhat can be made but a conjuration of these words also, which are\nwritten in the canon, or rather in the saccaring of masse? This holie\ncommixtion of the bodie and bloud of our Lord Jesus Christ, let it\nbe made to me, and to all the receivers thereof, health of mind and\nbodie, and a wholesome preparative for the deserving and receiving of\neverlasting life, through our Lord Jesus, Amen.\n\n\n\n\n The xxviii. Chapter.\n\n _That popish priests leave nothing unconjured, a forme of\n exorcisme for incense._\n\n\nAlthough the papists have manie conjurations, so as neither water,\nnor fier, nor bread, nor wine, nor wax, nor tallowe, nor church, nor\nchurchyard, nor altar, nor altar cloath, nor ashes, nor coles, nor\nbelles, nor bell ropes, nor copes, nor vestments, nor oile, nor salt,\nnor candle, nor candlesticke, nor beds, nor bedstaves, &c; are without\ntheir forme of conjuration: yet I will for brevitie let all passe, and\nend here with incense, which they doo conjure in this sort \u2720.[*] I\nconjure thee most filthy and horrible spirit, and everie vision of\nour enimie, &c: that thou go and depart from out of this creature of\nfrankincense, with all thy deceipt and wickednes, that this creature\nmay be sanctified, and in the name of our Lord \u2720 Jesus \u2720 Christ \u2720 that\nall they that taste, touch, or smell the same, may receive the virtue\nand assistance of the Holie-ghost; so as wheresoever this incense or\nfrankincense shall remaine, that there thou in no wise be so bold as to\napproch or once presume or attempt to hurt: but what uncleane spirit\nso ever thou be, that thou with all thy craft and subtiltie avoid and\ndepart, being conjured by the name of God the father almightie, &c. And\nthat wheresoever the fume or smoke thereof shall come, everie kind and\nsort of divels may be driven awaie, and expelled; as they were at the\nincrease[\u2020] of the liver of fish, which the archangell _Raphaell_\nmade, &c.\n\n\u2666[*] [? sort. \u2720]\u2666\n\n\u2666A conjuration of frankincense set foorth in forme.\u2666\n\n\u2666[\u2020] [_read_ incense, _Tobit_, viii. 2, 3.]\u2666\n\n\n\n\n The xxix. Chapter.\n\n _The rules and lawes of popish Exorcists and other conjurors\n all one, with a confutation of their whole power, how S.\n Martine conjured the divell_\n\n\nThe papists you see, have their certeine generall rules and lawes, as\nto absteine from sinne, and to fast, as also otherwise to be cleane\nfrom all pollusions, &c: and even so likewise have the other conjurors.\nSome will saie that papists use divine service, and praiers; even so\ndoo common conjurors (as you see) even in the same papisticall forme,\nno whit swarving from theirs in faith and doctrine, nor yet in ungodlie\nand unreasonable kinds of petitions. Me thinks it may be a sufficient\nargument, to overthrow the calling up and miraculous works of spirits,\nthat it is written; God onelie knoweth and searcheth the harts, and\nonelie worketh great woonders. The which argument being prosecuted\nto the end, can never be answered: insomuch as that divine power is\nrequired in that action.\n\n\u2666Papists and conjurors cousening compeers.\u2666\n\n\u26661. Sam. 16, 7.\n 1. Reg. 8, 39.\n Jere. 17, 10.\n Psal. 44, 21.\n Psal. 72, 18.\u2666\n\nAnd if it be said, that in this conjuration we speake to the spirits,\nand they heare us, & therefore need not know our thoughts and\nimaginations: I first aske them whether king _Baell_, or _Amoimon_,\nwhich are spirits reigning in the furthest regions of the east (as they\nsaie) may heare a conjurors voice, which calleth for them, being in the\nextreamest parts of the west, there being such noises interposed, where\nperhaps also they may be busie, and set to worke on the like affaires.\nSecondlie, whether those spirits be of the same power that God is, who\nis everiewhere, filling all places, and able to heare all men at one\ninstant, &c. Thirdlie, whence commeth the force of such words as raise\nthe dead, and command divels. If sound doo it, then may it be doone by\na taber and a pipe, or any other instrument that hath no life. If the\nvoice doo it, then may it be doone by any beasts or birds. If words,\nthen a parret may doo it. If in mans words onlie, where is the force,\nin the first, second, or third syllable? If in syllables, then not in\nwords. If in imaginations, then the divell knoweth our thoughts. But\nall this stuffe is vaine and fabulous.\n\nIt is written; All the generations of the earth were healthfull, and\nthere is no poison of destruction in them. Why then doo they conjure\nholsome creatures; as salt, water, &c: where no divels are? God looked\nupon all his works, and sawe they were all good. What effect (I praie\nyou) had the 7. sonnes of _Sceva_; which is the great objection of\nwitchmongers? They would needs take upon them to conjure divels out\nof the possessed. But what brought they to passe? Yet that was in the\ntime, whilest God suffered miracles commonlie to be wrought. By that\nyou may see what conjurors can doo.\n\n\u2666Sap. 1. 14.\n Ecclesi. 9.\n Gen. 1.\u2666\n\n\u2666Act. 19.\u2666\n\nWhere is such a promise to conjurors or witches, as is made in the\nGospell to the faithfull? where it is written; In my name they shall\ncast out divels, speake with new toongs: if they shall drinke any\ndeadlie thing, it shall not hurt them; they shall take awaie serpents,\nthey shall laie hands on the sicke, and they shall recover. According\nto the promise, this grant of miraculous working was performed in the\nprimitive church, for the confirmation of Christs doctrine, and the\nestablishing of the Gospell.\n\n\u2666Mark 16. 17.\u2666\n\nBut as in another place I have prooved, the gift thereof was but for\na time, and is now ceased; neither was it ever made to papist, witch,\nor conjuror. They take upon them to call up and cast out divels; and\nto undoo with one divell, that which another divell hath doone. If one\ndivell could cast out another, it were a kingdome divided, and could\nnot stand. Which argument Christ himselfe maketh: and therfore I maie\nthe more boldlie saie even with Christ, that they have no such power.\nFor [*]besides him, there is no saviour, [\u2020]none can deliver out\nof his hand. Who but hee can declare, set in order, appoint, and tell\nwhat is to come? He destroieth the tokens of soothsaiers, and maketh\nthe conjecturers fooles, &c. He declareth things to come, and so cannot\nwitches.\n\n\u2666[*] Isai. 43. 11.\u2666\n\n\u2666[\u2020] verse. 13.\n cap. 44.\n verse. 7.\n verse. 25.\u2666\n\nThere is no helpe in inchanters and soothsaiers, and other such vaine\nsciences. For divels are cast out by the finger of God, which _Matthew_\ncalleth the spirit of God, which is the mightie power of God, and not\nby the vertue of the bare name onelie, being spoken or pronounced: for\nthen might everie wicked man doo it. And _Simon Magus_ needed not then\nto have proffered monie to have bought the power to doo miracles and\nwoonders: for he could speake and pronounce the name of God, as well as\nthe apostles. Indeed they maie soone throwe out all the divels that are\nin frankincense, and such like creatures, wherein no divels are: but\nneither they, nor all their holie water can indeed cure a man possessed\nwith a divell, either in bodie or mind; as Christ did. Naie, why doo\nthey not cast out the divell that possesseth their owne soules?\n\n\u2666Isai. 46. 10.\n cap. 47. vers. 12. 13, &c.\u2666\n\n\u2666Luke. 11. 20.\n Matt. 12. 28.\n Acts, 8. 19.\u2666\n\nLet me heare anie of them all speake with new toongs, let them drinke\nbut one dramme of a potion which I will prepare for them, let them cure\nthe sicke by laieng on of hands (though witches take it upon them,\nand witchmongers beleeve it) and then I will subscribe unto them. But\nif they, which repose such certeintie in the actions of witches and\nconjurors, would diligentlie note their deceipt, and how the scope\nwhereat they shoote is monie (I meane not such witches as are falselie\naccused, but such as take upon them to give answers, &c: as mother\n_Bungie_ did) they should apparentlie see the cousenage. For they are\nabused, as are manie beholders of jugglers, which suppose they doo\nmiraculouslie, that which is doone by slight and subtiltie.\n\n\u2666Monie is the marke whereat al witches & conjurors doo aime.\u2666\n\nBut in this matter of witchcrafts and conjurations, if men would rather\ntrust their owne eies, than old wives tales and lies, I dare undertake\nthis matter would soone be at a perfect point; as being easier to be\nperceived than juggling. But I must needs confesse, that it is no\ngreat marvell, though the simple be abused therein, when such lies\nconcerning those matters are mainteined by such persons of account,\nand thrust into their divine service. As for example: It is written\nthat S. _Martine_ thrust his fingers into ones mouth that had a divell\nwithin him, and used to bite folke; and then did bid him devoure them\nif he could. And bicause the divell could not get out at his mouth,\nbeing stopt with S. _Martins_ fingers, he was faine to run out at his\nfundament. O stinking lie!\n\n\u2666S. Martins c\u014djuration: _In die sancti Martini. lect. 1._\u2666\n\n\n\n\n The xxx. Chapter.\n\n _That it is a shame for papists to beleeve other conjurors\n dooings, their owne being of so litle force, Hipocrates his\n opinion herein._\n\n\nAnd still me thinks papists (of all others) which indeed are most\ncredulous, and doo most mainteine the force of witches charmes, and of\nconjurors cousenages, should perceive and judge conjurors dooings to be\nvoid of effect. For when they see their owne stuffe, as holie water,\nsalt, candles, &c: conjured by their holie bishop and preests; & that\nin the words of consecration or conjuration (for so[*] their owne\ndoctors terme them) they adjure the water, &c: to heale, not onelie\nthe soules infirmitie, but also everie maladie, hurt, or ach of the\nbodie; and doo also command the candles, with the force of all their\nauthoritie and power, and by the effect of all their holie words, not\nto consume: and yet neither soule nor bodie anie thing recover, nor\nthe candles last one minute the longer: with what face can they defend\nthe others miraculous workes; as though the witches and conjurors\nactions were more effectuall than their owne? _Hippocrates_ being but\na heathen, and not having the perfect knowledge of God, could see\nand perceive their cousenage and knaverie well enough, who saith;\nThey which boast so, that they can remoove or helpe the infections of\ndiseases, with sacrifices, conjurations, or other magicall instruments\nor meanes, are but needie fellowes, wanting living; and therefore\nreferre their words to the divell: bicause they would seeme to know\nsomewhat more than the common people. It is marvell that papists doo\naffirme, that their holie water, crosses, or bugges words have such\nvertue and violence, as to drive awaie divels: so as they dare not\napproch to anie place or person besmeered with such stuffe; when as it\nappeareth in the gospell, that the divell presumed to assault and tempt\nChrist himselfe. For the divell indeed most ernestlie busieth himselfe\nto seduce the godlie: as for the wicked, he maketh reckoning and just\naccompt of them, as of his owne alreadie. But let us go forward in our\nrefutation.\n\n\u2666[*] To wit, _Vincent. dominica in albis: in octa. pasch. sermone. 15.\nDurand. de exorcist._\u2666\n\n\n\n\n The xxxi. Chapter.\n\n _How conjurors have beguiled witches, what bookes they carie\n about to procure credit to their art, wicked assertions\n against Moses and Joseph._\n\n\nThus you see that conjurors are no small fooles. For whereas witches\nbeing poore and needie, go from doore to doore for releefe, have they\nnever so manie todes or cats at home, or never so much hogs doong and\ncharvill[*] about them, or never so manie charmes in store: these\nconjurors (I saie) have gotten them offices in the church of _Rome_,\nwherby they have obteined authoritie & great estimation. And further,\nto adde credit to that art, these conjurors carrie about at this daie,\nbookes intituled under the names of _Adam_, _Abel_, _Tobie_, & _Enoch_;\nwhich _Enoch_ they repute the most divine fellow in such matters.\nThey have also among them bookes that they saie _Abraham_, _Aaron_\nand _Salomon_ made. Item they have bookes of _Zacharie_, _Paule_,\n_Honorius_, _Cyprian_, _Jerome_, _Jeremie_, _Albert_, and _Thomas_:\nalso of the angels, _Riziel_, _Razael_, and _Raphael_; and these\ndoubtlesse were such bookes as were said to have beene burnt in the\nlesser Asia. And for their further credit they boast, that they must\nbe and are skilfull and learned in these arts; to wit, _Ars Almadell_,\n_ars Notoria_, _ars Bulaphi\u00e6_, _ars Arthephii_, _ars Pomenar_,[\u2020] _ars\nRevelationis_, _&c._ Yea, these conjurors in corners sticke not (with\n_Justine_) to report and affirme, that _Joseph_, who was a true figure\nof Christ that delivered and redeemed us, was learned in these arts,\nand thereby prophesied and expounded dreames: and that those arts came\nfrom him to _Moses_, and finallie from _Moses_ to them: which thing\nboth _Plinie_ and _Tacitus_ affirme of _Moses_. Also _Strabo_ in his\ncosmographie maketh the verie like blasphemous report. And likewise\n_Apollonius_, _Molon_, _Possidonius_, _Lisimachus_, and _Appian_ terme\n_Moses_ both a magician and a conjuror: whom _Eusebius_ confuteth with\nmanie notable arguments. For _Moses_ differed as much from a magician,\nas truth from falshood, and pietie from vanitie: for in truth, he\nconfounded all magicke, and made the world see, and the cunningest\nmagicians of the earth confesse, that their owne dooings were but\nillusions, and that his miracles were wrought by the finger of God. But\nthat the poore old witches knowledge reacheth thus farre (as _Dan\u00e6us_\naffirmeth it dooth) is untrue: for their furthest fetches that I can\ncomprehend, are but to fetch a pot of milke, &c: from their neighbors\nhouse, halfe a mile distant from them.\n\n\u2666[*] [See p. _117_.]\u2666\n\n\u2666A fowle offense to backbite y^e absent, & to beelie the dead.\u2666\n\n\u2666Acts. 19.\u2666\n\n\u2666[\u2020] [? _Pomon\u00e6_]\u2666\n\n\u2666_Just. lib. 16._\u2666\n\n\u2666_Plin. lib. 30. cap. 2._\u2666\n\n\u2666_Strab. lib. 16._\u2666\n\n\u2666_Dan. in dialog. de sortiariis._\u2666\n\n\n\n\n The xxxii. Chapter.\n\n _All magicall arts confuted by an argument concerning Nero,\n what Cornelius Agrippa and Carolus Gallus have left written\n thereof, and prooved by experience._\n\n\nSurelie _Nero_ prooved all these magicall arts to be vaine and fabulous\nlies, and nothing but cousenage and knaverie. He was a notable prince,\nhaving gifts of nature enow to have conceived such matters, treasure\nenough to have emploied in the search thereof, he made no conscience\ntherein, he had singular conferences thereabout; he offered, and would\nhave given halfe his kingdome to have learned those things, which\nhe heard might be wrought by magicians; he procured all the cunning\nmagicians in the world to come to _Rome_, he searched for bookes also,\nand all other things necessarie for a magician; and never could find\nanie thing in it, but cousenage and legierdemaine. At length he met\nwith one _Tiridates_, the great magician, who having with him all his\ncompanions, and fellowe magicians, witches, conjurors, and couseners,\ninvited _Nero_ to certeine magicall bankets and exercises. Which when\n_Nero_ required to learne, he (to hide his cousenage) answered that he\nwould not, nor could not teach him, though he would have given him his\nkingdome. The matter of his refusall (I saie) was, least _Nero_ should\nespie the cousening devises thereof. Which when _Nero_ conceived, and\nsawe the same, and all the residue of that art to be vaine, lieng and\nridiculous, having onelie shadowes of truth, and that their arts were\nonelie veneficall; he prohibited the same utterlie, and made good and\nstrong lawes against the use and the practisers thereof: as _Plinie_\nand others doo report. It is marvell that anie man can be so much\nabused, as to suppose that sathan may be commanded, compelled, or tied\nby the power of man: as though the divell would yeeld to man, beyond\nnature; that will not yeeld to God his creator, according to the rules\nof nature. And in so much as there be (as they confesse) good angels\nas well as bad; I would know whie they call up the angels of hell, and\nnot call downe the angels of heaven. But this they answer (as _Agrippa_\nsaith.) Good angels (forsooth) doo hardlie appeare, and the other are\nreadie at hand. Here I may not omit to tell you how _Cor. Agrippa_\nbewraieth, detecteth, and defaceth this art of conjuration, who in\nhis youth travelled into the bottome of all these magicall sciences,\nand was not onelie a great conjuror and practiser thereof, but also\nwrote cunninglie _De occulta philosophia_. Howbeit, afterwards in his\nwiser age, he recanteth his opinions, and lamenteth his follies in\nthat behalfe, and discovereth the impietie and vanities of magicians,\nand inchanters, which boast they can doo miracles: which action is\nnow ceased (saith he) and assigneth them a place with _Jannes_ and\n_Jambres_, affirming that this art teacheth nothing but vaine toies\nfor a shew. _Carolus Gallus_ also saith; I have tried oftentimes, by\nthe witches and conjurors themselves, that their arts (especiallie\nthose which doo consist of charmes, impossibilities, conjurations, and\nwitchcrafts, whereof they were woont to boast) to be meere foolishnes,\ndoting lies, and dreames. I for my part can saie as much, but that I\ndelight not to alledge mine owne proofes and authorities; for that mine\nadversaries will saie they are parciall, and not indifferent.\n\n\u2666Tiridates the great magician biddeth the emperor Nero to a banket, &c.\u2666\n\n\u2666Nero made lawes against conjurors and conjurations.\u2666\n\n\u2666_C. Agrip. lib. de vanitat. scient._\u2666\n\n\n\n\n The xxxiii. Chapter.\n\n _Of Salomons conjurations, and of the opinion conceived of his\n cunning and practise therein._\n\n\nIt is affirmed by sundrie authors, that _Salomon_ was the first\ninventor of those conjurations; and thereof _Josephus_ is the first\nreporter, who in his fift booke _De Jud\u00e6orum antiquitatibus_, cap. 22.\nrehearseth soberlie this storie following; which _Polydore Virgil_,\nand manie other repeat verbatim, in this wise, and seeme to credit the\nfable, whereof there is skant a true word.\n\n_Salomon_ was the greatest philosopher, and did philosophie about all\nthings, and had the full and perfect knowlege of all their proprieties:\nbut he had that gift given from above to him, for the profit and\nhealth of mankind: which is effectuall against divels. He made also\ninchantments, wherewith diseases are driven awaie; and left diverse\nmaners of conjurations written, whereunto the divels giving place are\nso driven awaie, that they never returne. And this kind of healing is\nvery common among my countrimen: for I sawe a neighbour of mine, one\n_Eleazer_, that in the presence of _Vespasian_ and his sonnes, and the\nrest of the souldiers, cured many that were possessed with spirits. The\nmaner and order of his cure was this. He did put unto the nose of the\npossessed a ring, under the seale wherof was inclosed a kind of roote,\nwhose verture _Salomon_ declared, and the savour thereof drewe the\ndivell out at his nose; so as downe fell the man, and then _Eleazer_\nconjured the divell to depart, & to return no more to him. In the meane\ntime he made mention of _Salomon_, reciting incantations of _Salomons_\nowne making. And then _Eleazer_ being willing to shew the standers by\nhis cunning, and the wonderfull efficacie of his art, did set not farre\nfrom thence, a pot or basen full of water, & commanded the divell that\nwent out of the man, that by the overthrowing thereof, he would give\na signe to the beholders, that he had utterlie forsaken and leaft the\nman. Which thing being doone, none there doubted how great _Salomons_\nknowledge and wisedome was. Wherin a jugling knacke was produced, to\nconfirme a cogging cast of knaverie or cousenage.\n\n\u2666_Probatum est_ upon a patient before witnes: _Ergo_ no lie.\u2666\n\nAnother storie of _Salomons_ conjuration I find cited in the sixt\nlesson, read in the church of _Rome_ upon S. _Margarets_ daie, far more\nridiculous than this. Also _Peter Lombard_ maister of the sentences,\nand _Gratian_ his brother, the compiler of the golden decrees; and\n_Durandus_ in his _Rationale divinorum_, doo all soberlie affirme\n_Salomons_ cunning in this behalfe; and speciallie this tale; to wit,\nthat _Salomon_ inclosed certeine thousand divels in a brasen bowle,\nand left it in a deepe hole or lake, so as afterwards the _Babylonians_\nfound it, and supposing there had beene gold or silver therein, brake\nit, and out flew all the divels, &c. And that this fable is of credit,\nyou shall perceive, in that it is thought woorthie to be read in the\nRomish church as parcell of their divine service. Looke in the lessons\nof S. _Margarets_ daie the virgine, and you shall find these words\nverbatim: which I the rather recite, bicause it serveth me for divers\nturnes; to wit, for _Salomons_ conjurations, for the tale of the brasen\nvessell, and for the popes conjurations, which extended both to faith\nand doctrine, and to shew of what credit their religion is, that so\nshamefullie is stained with lies and fables.\n\n\u2666_Lib. 4 dist. 14._\n _Decret. aureum. dist. 21_\n _Rub. de exorcist._\u2666\n\n\u2666_Lect. 5. & 6._\u2666\n\n\n\n\n The xxxiiii. Chapter.\n\n _Lessons read in all churches, where the pope hath authoritie,\n on S. Margarets daie, translated into English word for word._\n\n\nHolie _Margaret_ required of GOD, that she might have a conflict face\nto face with hir secret enimie the divell; and rising from praier, she\nsawe a terrible dragon, that would have devoured hir, but she made the\nsigne of the crosse, and the dragon burst in the middest.\n\n\u2666_Lect. in die sanctissim\u00e6 Marg. vir. 5._\u2666\n\nAfterwards, she sawe another man sitting like a Niger, having his\nhands bound fast to his knees, she taking him by the haire of the head,\nthrew him to the ground, and set hir foote on his head; and hir praiers\nbeing made, a light shined from heaven into the prison where she was,\nand the crosse of Christ was seene in heaven, with a doove sitting\nthereon, who said; Blessed art thou O _Margaret_, the gates of paradise\nattend thy comming. Then she giving thanks to God, said to the divell,\nDeclare to me thy name. The divell said; Take awaie thy foote from my\nhead, that I may be able to speake, and tell thee: which being done,\nthe divell said, I am _Veltis_, one of them whome _Salomon_ shut in the\nbrasen vessell, and the _Babylonians_ comming, and supposing there had\nbeene gold therein, brake the vessell, and then we flew out: ever since\nlieng in wait to annoie the just. But seeing I have recited a part of\nhir storie, you shall also have the end therof: for at the time of hir\nexecution this was hir praier following.\n\n\u2666_Lect. 6._\u2666\n\n\u2666Looke in the word Iidoni, pag. 383.\u2666\n\nGrant therefore O father, that whosoever writeth, readeth, or heareth\nmy passion, or maketh memoriall of me, may deserve pardon for all his\nsinnes: whosoever calleth on me, being at the point of death, deliver\nhim out of the hands of his adversaries. And I also require, O Lord,\nthat whosoever shall build a church in the honor of me, or ministreth\nunto me anie candles[*] of his just labour, let him obteine\nwhatsoever he asketh for his health. Deliver all women in travell that\ncall upon me, from the danger thereof.\n\n\u2666[*] For the preests profit, I warrant you.\u2666\n\nHir praier ended, there were manie great thunderclaps, and a doove\ncame downe from heaven, saieng; Blessed art thou O _Margaret_ the\nspouse of Christ. Such things as thou hast asked, are granted unto\nthee; therefore come thou into everlasting rest, &c. Then the hangman\n(though she did bid him) refused to cut off hir head: to whome she\nsaid; Except thou doo it, thou canst have no part with me, and then\nlo he did it, &c. But sithens I have beene, and must be tedious, I\nthought good to refresh my reader with a lamentable storie, depending\nupon the matter precedent, reported by manie grave authors, word for\nword, in maner and forme following.\n\n\u2666This is c\u014dmon (they saie) when a witch or conjuror dieth.\u2666\n\n\n\n\n The xxxv. Chapter.\n\n _A delicate storie of a Lombard, who by S. Margarets example\n would needs fight with a reall divell._\n\n\nThere was (after a sermon made, wherein this storie of S. _Margaret_\nwas recited, for in such stuffe consisted not onelie their service, but\nalso their sermons in the blind time of poperie:) there was (I saie)\na certeine yoong man, being a _Lombard_, whose simplicitie was such,\nas he had no respect unto the commoditie of worldlie things, but did\naltogither affect the salvation of his soule, who hearing how great S.\n_Margarets_ triumph was, began to consider with himselfe, how full of\nslights the divell was. And among other things thus he said; Oh that\nGod would suffer, that the divell might fight with me hand to hand\nin visible forme! I would then surelie in like maner overthrow him,\nand would fight with him till I had the victorie. And therefore about\nthe twelfe houre he went out of the towne, and finding a convenient\nplace where to praie, secretlie kneeling on his knees, he praied among\nother things, that God would suffer the divell to appeare unto him\nin visible forme, that according to the example of S. _Margaret_, he\nmight overcome him in battell. And as he was in the middest of his\npraiers, there came into that place a woman with a hooke in hir hand,\nto gather certeine hearbs which grew there, who was dumme borne. And\nwhen she came into the place, and saw the yoong man among the hearbs\non his knees, she was afraid, and waxed pale, and going backe, she\nrored in such sort, as hir voice could not be understood, and with hir\nhead and fists made threatning signes unto him. The yoong man seeing\nsuch an ilfavoured fowle queane, that was for age decrepit and full of\nwrinkles, with a long bodie, leane of face, pale of colour, with ragged\ncloathes, crieng verie lowd, and having a voice not understandable,\nthreatning him with the hooke which she carried in hir hand, he thought\nsurelie she had beene no woman, but a divell appearing unto him in the\nshape of a woman, and thought God had heard his praiers. For the which\ncauses he fell upon hir lustilie, and at length threw hir downe to the\nground, saieng; Art thou come thou curssed divell, art thou come? No\nno, thou shalt not overthrow me in visible fight, whome thou hast often\novercome in invisible temptation.\n\n\u2666_Kakozelia._\u2666\n\n\u2666Mutuall error by meanes of sudden sight.\u2666\n\nAnd as he spake these words, he caught hir by the haire, and drew hir\nabout, beating hir sometimes with his hands, sometimes with his heeles,\nand sometimes with the hooke so long, and wounded hir so sore, that\nhe left hir a dieng. At the noise whereof manie people came running\nunto them, and seeing what was doone, they apprehended the yoong man,\nand thrust him into a vile prison. S. _Vincent_ by vertue of his\nholines understanding all this matter, caused the bodie that seemed\ndead to be brought unto him, and thereupon (according to his maner)\nhe laid his hand upon hir, who immediatlie revived, and he called one\nof his chaplines to heare hir confession. But they that were present\nsaid to the man of God, that it were altogether in vaine so to doo,\nfor that she had beene from hir nativitie dumbe, and could neither\nheare nor understand the priest, neither could in words confesse\nhir sinnes. Notwithstanding, S. _Vincent_ bad the priest heare hir\nconfession, affirming that she should verie distinctlie speake all\nthings unto him. And therfore, whatsoever the man of God commanded,\nthe priest did confidentlie accomplish and obeie: and as soone as the\npriest approched unto hir, to heare hir confession, she, whome all\n_Cathalonia_ knew to be dumbe borne, spake, and confessed hir selfe,\npronouncing everie word as distinctlie, as though she had never beene\ndumbe. After hir confession she required the eucharist and extreame\nunction to be ministred unto hir, and at length she commended hir selfe\nto God; and in the presence of all that came to see that miracle, she\nspake as long as she had anie breath in hir bodie. The yoong man that\nkilled hir being saved from the gallowes by S. _Vincents_ meanes,\nand at his intercession, departed home into _Italie_. This storie\nlast rehearsed is found in _Speculo exemplorum_, and repeated also by\n_Robert Carocul_: bishop of _Aquinas_, and manie others, and preached\npublikelie in the church of _Rome_.\n\n\u2666S. Vincent raiseth the dead woman to life.\u2666\n\n\u2666S. Vincent maketh the dumbe to speake.\u2666\n\n\u2666_Dist. 8. exempl. 17. serm. 59. cap. 20._\u2666\n\n\n\n\n The xxxvi. Chapter.\n\n _The storie of Saint Margaret prooved to be both ridiculous and\n impious in everie point._\n\n\nFirst, that the storie of _S. Margaret_ is a fable, may be prooved by\nthe incredible, impossible, foolish, impious, and blasphemous matters\nconteined therein, and by the ridiculous circumstance thereof. Though\nit were cruellie doone of hir to beat the divell, when his hands were\nbound; yet it was courteouslie doone of hir, to pull awaie hir foot\nat his desire. He could not speake so long as she troad on his head,\nand yet he said; Tread off, that I may tell you what I am. She sawe\nthe heavens open, and yet she was in a close prison. But hir sight was\nverie cleare, that could see a little dove sitting upon a crosse so\nfarre off. For heaven is higher than the sunne; and the sunne, when it\nis neerest to us, is 3966000. miles from us. And she had a good paire\nof eares, that could heare a dove speake so farre off. And she had good\nlucke, that S. _Peter_, who (they saie) is porter, or else the pope,\nwho hath more dooings than _Peter_, had such leisure as to staie the\ngates so long for hir. _Salomon_ provided no good place, neither tooke\ngood order with his brasen bowle. I marvell how they escaped that let\nout the divels. It is marvell also they melted it not with their breath\nlong before: for the divels carrie hell and hell fier about with them\nalwaies; in so much as (they saie) they leave ashes evermore where\nthey stand. Surelie she made in hir praier an unreasonable request.\nBut the date of hir patent is out: for I beleeve that whosoever at\nthis daie shall burne a pound of good candle before hir, shall be\nnever the better, but three pence the worsse. But now we may find\nin S. _Margarets_ life, who it is that is Christes wife: whereby we\nare so much wiser than we were before. But looke in the life of _S.\nKatharine_, in the golden legend, and you shall find that he was also\nmarried to _S. Katharine_, and that our ladie made the marriage, &c. An\nexcellent authoritie for bigamie. Here I will also cite other of their\nnotable stories, or miracles of authoritie, and so leave shaming of\nthem, or rather troubling you the readers thereof. Neither would I have\nwritten these fables, but that they are authentike among the papists,\nand that we that are protestants may be satisfied, as well of conjurors\nand witches miracles, as of the others: for the one is as grosse as the\nother.\n\n\u2666_Secund\u00f9m Bordinum Corrigens. Qu\u00e6sit. Math. tract. 1. sect. 77._\u2666\n\n\u2666_Psellus de operatione d\u00e6monum._\u2666\n\n\n\n\n The xxxvii. Chapter.\n\n _A pleasant miracle wrought by a popish preest._\n\n\nWhat time the _Waldenses_ heresies beganne to spring, certeine wicked\nmen, being upheld and mainteined by diabolicall vertue, shewed certeine\nsignes and woonders, wherby they strengthened and confirmed their\nheresies, and perverted in faith many faithfull men; for they walked\non the water and were not drowned. But a certeine catholike preest\nseeing the same, and knowing that true signes could not be joined with\nfalse doctrine, brought the bodie of our Lord, with the pix, to the\nwater, where they shewed their power and vertue to the people, and\nsaid in the hearing of all that were present: I conjure thee O divell,\nby him, whom I carrie in my hands, that thou exercise not these great\nvisions and phantasies by these men, to the drowning of this people.\nNotwithstanding these words, when they walked still on the water, as\nthey did before, the preest in a rage threw the bodie of our Lord,\nwith the pix into the river, and by and by, so soone as the sacrament\ntouched the element, the phantasie gave place to the veritie; and they\nbeing prooved and made false, did sinke like lead to the bottome, and\nwere drowned; the pix with the sacrament immediatlie was taken awaie\nby an angell. The preest seeing all these things, was verie glad of\nthe miracle, but for the losse of the sacrament he was verie pensive,\npassing awaie the whole night in teares and moorning: in the morning he\nfound the pix with the sacrament upon the altar.\n\n\u2666_In speculo exemplorum, dist. 6. ex lib. exemplorum, C\u00e6sariis, exempl.\n69._\u2666\n\n\u2666Memorandum, it is confessed in poperie that true miracles cannot be\njoined with false doctrine: _Ergo_ neither papist, witch, nor conjuror\ncan worke miracles.\u2666\n\n\n\n\n The xxxviii. Chapter.\n\n _The former miracle confuted, with a strange storie of saint Lucie._\n\n\nHow glad Sir John was now it were follie for me to saie. How would he\nhave plagued the divell, that threw his god in the river to be drowned?\nBut if other had had no more power to destroie the _Waldenses_ with\nsword and fier, than this preest had to drowne them with his conjuring\nboxe & cousening sacraments, there should have beene many a life\nsaved. But I may not omit one fable, which is of authoritie, wherein\nthough there be no conjuration expressed, yet I warrant you there was\ncousenage both in the dooing and telling thereof. \u261e You shall read in\nthe lesson on saint _Lucies_ daie, that she being condemned, could not\nbe remooved from the place with a teeme of oxen, neither could any fier\nburne hir, insomuch as one was faine to cut off hir head with a sword,\nand yet she could speake afterwards as long as she list. And this\npasseth all other miracles, except it be that which _Bodin_ and _M.\nMal_. recite out of _Nider_, of a witch that could not be burned, till\na scroll was taken awaie from where she hid it, betwixt hir skin and\nflesh.\n\n\u2666_Lect. in die sanct\u00e6 Luci\u00e6 7 & 8._\u2666\n\n\n\n\n The xxxix. Chapter.\n\n _Of visions, noises, apparitions, and imagined sounds, and of\n other illusions, of wandering soules: with a confutation\n thereof._\n\n\nManie thorough melancholie doo imagine, that they see or heare visions,\nspirits, ghosts, strange noises, &c: as I have alreadie prooved before,\nat large. Manie againe thorough feare proceeding from a cowardlie\nnature and complexion, or from an effeminate and fond bringing up,\nare timerous and afraid of spirits, and bugs, &c. Some through\nimperfection of sight also are afraid of their owne shadowes, and (as\n_Aristotle_ saith) see themselves sometimes as it were in a glasse.\nAnd some through weakenesse of bodie have such unperfect imaginations.\nDroonken men also sometimes suppose they see trees walke, &c: according\nto that which _Salomon_ saith to the droonkards; Thine eies shall see\nstrange visions, and mervellous appearances.\n\n\u2666See the storie of Sim\u014d Davie and Ade his wife, lib. 3. cap. 10. pag.\n55, 56, 57.\u2666\n\nIn all ages moonks and preests have abused and bewitched the world with\ncounterfet visions; which proceeded through idlenes, and restraint of\nmarriage, wherby they grew hot and lecherous, and therefore devised\nsuch meanes to compasse and obteine their loves. And the simple people\nbeing then so superstitious, would never seeme to mistrust, that such\nholie men would make them cuckholds, but forsooke their beds in that\ncase, and gave roome to the cleargie. Item, little children have beene\nso scared with their mothers maids, that they could never after endure\nto be in the darke alone, for feare of bugs. Manie are deceived by\nglasses through art perspective. Manie hearkening unto false reports,\nconceive and beleeve that which is nothing so. Manie give credit to\nthat which they read in authors. But how manie stories and bookes are\nwritten of walking spirits and soules of men, contrarie to the word of\nGod; a reasonable volume cannot conteine. How common an opinion was\nit among the papists, that all soules walked on the earth, after they\ndeparted from their bodies? In so much as it was in the time of poperie\na usuall matter, to desire sicke people in their death beds, to appeare\nto them after their death, and to reveale their estate. The fathers\nand ancient doctors of the church were too credulous herein, &c.\nTherefore no mervell, though the common simple sort of men, and least\nof all, that women be deceived herein. God in times past did send downe\nvisible angels and appearances to men; but now he dooth not so. Through\nignorance of late in religion, it was thought, that everie churchyard\nswarmed with soules and spirits: but now the word of God being more\nfree, open, and knowne, those conceipts and illusions are made more\nmanifest and apparent, &c.\n\n\u2666Against the counterfet visions of popish preests, & other cousening\ndevises.\u2666\n\nThe doctors, councels, and popes, which (they saie) cannot erre, have\nconfirmed the walking, appearing, & raising of soules. But where\nfind they in the scriptures anie such doctrine? And who certified\nthem, that those appearances were true? Trulie all they cannot bring\nto passe, that the lies which have beene spread abroad herein, should\nnow beginne to be true, though the pope himselfe subscribe, seale, and\nsweare thereunto never so much. Where are the soules that swarmed in\ntimes past? Where are the spirits? Who heareth their noises? Who seeth\ntheir visions? Where are the soules that made such mone for trentals,\nwhereby to be eased of the paines in purgatorie? Are they all gone\ninto _Italie_, bicause masses are growne deere here in _England_?\nMarke well this illusion, and see how contrarie it is unto the word of\nGod. Consider how all papists beleeve this illusion to be true, and\nhow all protestants are driven to saie it is and was popish illusion.\nWhere be the spirits that wandered to have buriall for their bodies?\nFor manie of those walking soules went about that busines. Doo you not\nthinke, that the papists shew not themselves godlie divines, to preach\nand teach the people such doctrine; and to insert into their divine\nservice such fables as are read in the Romish church, all scripture\ngiving place thereto for the time? You shall see in the lessons read\nthere upon S. _Stevens_ daie, that _Gamaliel Nichodemus_ his kinsman,\nand _Abdias_ his sonne, with his freend S. _Steven_, appeared to a\ncerteine preest, called Sir _Lucian_, requesting him to remove their\nbodies, and to burie them in some better place (for they had lien\nfrom the time of their death, untill then, being in the reigne of\n_Honorius_ the emperor; to wit, foure hundred yeeres buried in the\nfield of _Gamaliel_, who in that respect said to Sir _Lucian_; _Non\nmei solummodo causa solicitus sum, sed poti\u00f9s pro illis qui mecum\nsunt_; that is, I am not onlie carefull for my selfe, but cheefelie\nfor those my friends that are with me. Whereby the whole course may be\nperceived to be a false practise, and a counterfet vision, or rather\na lewd invention. For in heaven mens soules remaine not in sorow and\ncare; neither studie they there how to compasse and get a worshipfull\nburiall here in earth. If they did, they would not have foreslowed\nit so long. Now therefore let us not suffer our selves to be abused\nanie longer, either with conjuring preests, or melancholicall witches;\nbut be thankfull to God that hath delivered us from such blindnes and\nerror.\n\n\u2666This doctrine was not onlie preached, but also prooved; note the\nparticular inst\u0101ces following.\u2666\n\n\n\n\n The xl. Chapter.\n\n _Cardanus opinion of strange noises, how counterfet visions grow\n to be credited, of popish appeerances, of pope Boniface._\n\n\n_Cardanus_ speaking of noises, among other things, saith thus; A noise\nis heard in your house; it may be a mouse, a cat, or a dog among\ndishes; it may be a counterfet or a theefe indeed, or the fault may be\nin your eares. I could recite a great number of tales, how men have\neven forsaken their houses, bicause of such apparitions and noises: and\nall hath beene by meere and ranke knaverie. And wheresoever you shall\nheare, that there is in the night season such rumbling and fearefull\nnoises, be you well assured that it is flat knaverie, performed by some\nthat seemeth most to complaine, and is least mistrusted. And hereof\nthere is a verie art, which for some respects I will not discover.\nThe divell seeketh dailie as well as nightlie whome he may devoure,\nand can doo his feats as well by daie as by night, or else he is a\nyoong divell, and a verie bungler. But of all other couseners, these\nconjurors are in the highest degree, and are most worthie of death\nfor their blasphemous impietie. But that these popish visions and\nconjurations used as well by papists, as by the popes themselves, were\nmeere cousenages; and that the tales of the popes recited by _Bruno_\nand _Platina_, of their magicall devises, were but plaine cousenages\nand knaveries, may appeare by the historie of _Bonifacius_ the eight,\nwho used this kind of inchantment, to get away the popedome from his\npredecessor _C\u0153lestinus_. He counterfetted a voice through a cane reed,\nas though it had come from heaven, persuading him to yeeld up his\nauthoritie of popeship, and to institute therein one _Bonifacius_, a\nworthier man: otherwise he threatened him with damnation. And therfore\nthe foole yeelded it up accordinglie, to the said _Bonifacius_, _An._\n1264. of whom it was said; He came in like a fox, lived like a woolfe,\nand died like a dog.\n\n\u2666_H. Card. lib. de var. rer. 15. ca. 92._\u2666\n\n\u2666Pope _C\u0153lestinus_ cousened of his popedome by pope _Boniface_.\u2666\n\nThere be innumerable examples of such visions, which when they are\nnot detected, go for true stories: and therefore when it is answered\nthat some are true tales and some are false, untill they be able to\nshew foorth before your eies one matter of truth, you may replie upon\nthem with this distinction; to wit: visions tried are false visions,\nundecided and untried are true.\n\n\u2666Visions distinguished\u2666\n\n\n\n\n The xli. Chapter.\n\n _Of the noise or sound of eccho, of one that narrowlie escaped\n drowning thereby, &c._\n\n\nAlas! how manie naturall things are there so strange, as to manie seeme\nmiraculous; and how manie counterfet matters are there, that to the\nsimple seeme yet more wonderfull? _Cardane_ telleth of one _Comensis_,\nwho comming late to a rivers side, not knowing where to passe over,\ncried out alowd for some bodie to shew him the foord: who hearing an\neccho to answer according to his last word, supposing it to be a man\nthat answered him and informed him of the waie, he passed through the\nriver, even there where was a deepe whirlepoole, so as he hardlie\nescaped with his life; and told his freends, that the divell had almost\npersuaded him to drowne himselfe. And in some places these noises of\neccho are farre more strange than other, speciallie at _Ticinum_ in\n_Italie_, in the great hall, where it rendereth sundrie and manifold\nnoises or voices, which seeme to end so lamentablie, as it were a man\nthat laie a dieng; so as few can be persuaded that it is the eccho, but\na spirit that answereth.\n\n\u2666_H. Card. lib. de subtilitat. 18._\u2666\n\n\u2666_Idem, ibid._\u2666\n\nThe noise at _Winchester_ was said to be a verie miracle, and much\nwondering was there at it, about the yeare 1569. though indeed a meere\nnaturall noise ingendered of the wind, the concavitie of the place,\nand other instrumentall matters helping the sound to seeme strange\nto the hearers; speciallie to such as would adde new reports to the\naugmentation of the woonder.\n\n\u2666Of Winchester noise.\u2666\n\n\n\n\n The xlii. Chapter.\n\n _Of Theurgie, with a confutation thereof, a letter sent to me\n concerning these matters._\n\n\nThere is yet another art professed by these cousening conjurors,\nwhich some fond divines affirme to be more honest and lawfull than\nnecromancie, which is called Theurgie; wherein they worke by good\nangels. Howbeit, their ceremonies are altogether papisticall and\nsuperstitious, consisting in cleanlines partlie of the mind, partlie\nof the bodie, and partlie of things about and belonging to the bodie;\nas in the skinne, in the apparell, in the house, in the vessell and\nhoushold stuffe, in oblations and sacrifices; the cleanlines whereof,\nthey saie, dooth dispose men to the contemplation of heavenlie things.\nThey cite these words of _Esaie_ for their authoritie; to wit: Wash\nyour selves and be cleane, &c. In so much as I have knowne diverse\nsuperstitious persons of good account, which usuallie washed all\ntheir apparell upon conceits ridiculouslie. For uncleanlinesse (they\nsay) corrupteth the aire, infecteth man, and chaseth awaie cleane\nspirits. Hereunto belongeth the art of _Almadel_, the art of _Paule_,\nthe art of Revelations, and the art Notarie. But (as _Agrippa_\nsaith) the more divine these arts seeme to the ignorant, the more\ndamnable they be. But their false assertions, their presumptions to\nworke miracles, their characters, their strange names, their diffuse\nphrases, their counterfet holines, their popish ceremonies, their\nfoolish words mingled with impietie, their barbarous and unlearned\norder of construction, their shameles practises, their paltrie stuffe,\ntheir secret dealing, their beggerlie life, their bargaining with\nfooles, their cousening of the simple, their scope and drift for monie\ndooth bewraie all their art to be counterfet cousenage. And the more\nthroughlie to satisfie you herein, I thought good in this place to\ninsert a letter, upon occasion sent unto me, by one which at this\npresent time lieth as a prisoner condemned for this verie matter in the\nkings bench, and reprived by hir majesties mercie, through the good\nmediation of a most noble and vertuous personage, whose honorable and\ngodlie disposition at this time I will forbeare to commend as I ought.\nThe person truelie that wrote this letter seemeth unto me a good bodie,\nwell reformed, and penitent, not expecting anie gaines at my hands, but\nrather fearing to speake that which he knoweth further in this matter,\nleast displeasure might ensue and follow.\n\n\u2666Appendents unto the supposed divine art of Theurgie.\u2666\n\n\n _The copie of a letter sent unto me R. S. by T. E.\n Maister of art, and practiser both of physicke, and also\n in times past, of certeine vaine sciences; now\n condemned to die for the same: wherein he\n openeth the truth touching these deceits._[*]\n\n\u2666[*] [Lines 1, 3, 5 Rom. 2, 4 Ital.]\u2666\n\n_Maister R. Scot,[\u2020] according to your request, I have drawne out\ncerteine abuses worth the noting, touching the worke you have in hand;\nthings which I my selfe have seene within these xxvi. yeares, among\nthose which were counted famous and skilfull in those sciences. And\nbicause the whole discourse cannot be set downe, without nominating\ncerteine persons, of whom some are dead & some living, whose freends\nremaine yet of great credit: in respect therof, I knowing that mine\nenimies doo alreadie in number exceed my freends; I have considered\nwith my selfe, that it is better for me to staie my hand, than to\ncommit that to the world, which may increase my miserie more than\nreleeve the same. Notwithstanding, bicause I am noted above a great\nmanie others to have had some dealings in those vaine arts and wicked\npractises; I am therefore to signifie unto you, and I speake it in the\npresence of God, that among all those famous and noted practisers, that\nI have beene conversant withall these xxvi. yeares, I could never see\nanie matter of truth to be doone in those wicked sciences, but onelie\nmeere cousenings and illusions. And they, whome I thought to be most\nskilfull therein, sought to see some things at my hands, who had spent\nmy time a dozen or fourteen years, to my great losse and hinderance,\nand could never at anie time see anie one truth, or sparkle of truth\ntherein. Yet at this present I stand worthilie condemned for the same;\nfor that, contrarie to my princes lawes, and the lawe of God, and\nalso to mine owne conscience, I did spend my time in such vaine and\nwicked studies and practises: being made and remaining a spectacle\nfor all others to receive warning by. The Lord grant I may be the\nlast (I speake it from my hart) and I wish it, not onlie in my native\nco\u016btrie, but also through the whole face of the earth, speciallie\namong Christians. For mine owne part I lament my time lost, & have\nrepented me five yeares past: at which time I sawe a booke, written in\nthe old Saxon toong, by one Sir John Malborne a divine of Oxenford,\nthree hundred yeares past; wherein he openeth all the illusions &\ninventions of those arts and sciences: a thing most worthie the noting.\nI left the booke with the parson of Slangham in Sussex, where if you\nsend for it in my name, you may have it. You shall thinke your labour\nwell bestowed, and it shall greatlie further the good enterprise you\nhave in hand: and there shall you see the whole science throughlie\ndiscussed, and all their illusions and cousenages deciphered at large.\nThus craving pardon at your hands for that I promised you, being\nverie fearefull, doubtfull, and loth to set my hand or name under any\nthing that may be offensive to the world, or hurtfull to my selfe,\nconsidering my case, except I had the better warrant from my L. of\nLeicester, who is my verie good Lord, and by whome next under God (hir\nMajestie onelie excepted) I have beene preserved; and therefore loth\nto doo any thing that may offend his Lordships eares. And so I leave\nyour Worship to the Lords keeping, who bring you and all your actions\nto good end and purpose, to Gods glorie, and to the profit of all\nChristians. From the bench this 8. of March, 1582. Your Worships poore\nand desolate friend and servant, T. E._\n\n\u2666Marke the summe and scope of this letter.\u2666\n\n\u2666[\u2020] [This letter in Rom.]\u2666\n\n\u2666S. John Malbornes booke detecting the devises of conjurati\u014d, &c.\u2666\n\nI sent for this booke of purpose, to the parson of _Slangham_, and\nprocured his best friends, men of great worship and credit, to deale\nwith him, that I might borrowe it for a time. But such is his follie\nand superstition, that although he confessed he had it; yet he would\nnot lend it: albeit a friend of mine, being knight of the shire would\nhave given his word for the restitution of the same safe and sound.\n\nThe conclusion therefore shall be this, whatsoever heeretofore hath\ngone for currant, touching all these fallible arts, whereof hitherto I\nhave written in ample sort, be now counted counterfet, and therefore\nnot to be allowed no not by common sense, much lesse by reason, which\nshould sift such cloked and pretended practises, turning them out of\ntheir rags and patched clowts, that they may appeere discovered, and\nshew themselves in their nakednesse. Which will be the end of everie\nsecret intent, privie purpose, hidden practise, and close devise, have\nthey never such shrowds and shelters for the time: and be they with\nnever so much cautelousnesse and subtill circumspection clouded and\nshadowed, yet will they at length be manifestlie detected by the light,\naccording to that old rimed verse:\n\n\u2666The author his conclusion.\u2666\n\n _Quicquid nix celat, solis calor omne revelat:_\n\n _What thing soever snowe dooth hide,\n Heat of the sunne dooth make it spide._\n\n\u2666_Andr\u0153as Gartnerus Mari\u00e6montanus. Eng. by Ab. Fle._\u2666\n\nAnd according to the verdict of Christ, the true Nazarite, who never\ntold untruth, but who is the substance and groundworke of truth it\nselfe, saieng; _Nihil est tam occultum quod non sit detegendum_,\nNothing is so secret, but it shall be knowne and revealed.\n\n\u2666Matt. 10, 26.\n Mark 4, 22.\n Luke. 8, 17.\n [*]And. 12, 2,\u2666\n\n\u2666[*] [= and]\u2666\n\n\n\n\n \u00b6 _The xvi. booke._\n\n\n\n\n The first Chapter.\n\n _A conclusion, in maner of an epilog, repeating manie of the\n former absurdities of witchmongers conceipts, confutations\n thereof, and of the authoritie of James Sprenger and Henrie\n Institor inquisitors and compilers of M. Mal._\n\n\nHitherto you have had delivered unto you, that which I have conceived\nand gathered of this matter. In the substance and principall parts\nwherof I can see no difference among the writers heereupon; of\nwhat countrie, condition, estate, or religion so ever they be; but\nI find almost all of them to agree in unconstancie, fables, and\nimpossibilities; scratching out of _M. Mal._ the substance of all their\narguments: so as their authors being disapproved, they must coine new\nstuffe, or go to their grandams maids to learne more old wives tales,\nwhereof this art of witchcraft is contrived. But you must know that\n_James Sprenger_, and _Henrie Institor_, whome I have had occasion\nto alledge manie times, were coparteners in the composition of that\nprofound & learned booke called _Malleus Maleficarum_, & were the\ngreatest doctors of that art: out of whom I have gathered matter and\nabsurditie enough, to confound the opinions conceived of witchcraft;\nalthough they were allowed inquisitors and assigned by the pope, with\nthe authoritie and commendation of all the doctors of the universitie\nof _Collen_, &c: to call before them, to imprison, to condemne, and to\nexecute witches; and finallie to seaze and confiscate their goods.\n\n\u2666The compilers or makers of the booke called A Mallet to braine\nwitches.\u2666\n\nThese two doctors, to mainteine their their[*] credit, and to cover\ntheir injuries, have published those same monsterous lies, which have\nabused all Christendome, being spread abroad with such authoritie, as\nit will be hard to suppresse the credit of their writings, be they\nnever so ridiculous and false. Which although they mainteine and stirre\nup with their owne praises; yet men are so bewitched, as to give credit\nunto them. For proofe whereof I remember they write in one place of\ntheir said booke, that by reason of their severe proceedings against\nwitches, they suffered intollerable assaults, speciallie in the night,\nmany times finding needdels sticking in their biggens, which were\nthither conveied by witches charmes: and through their innocencie and\nholinesse (they saie) they were ever miraculouslie preserved from hurt.\nHowbeit they affirme that they will not tell all that might make to\nthe manifestation of their holines: for then should their owne praise\nstinke in their owne mouthes. And yet God knoweth their whole booke\nconteineth nothing but stinking lies and poperie. Which groundworke and\nfoundation how weake and wavering it is, how unlike to continue, and\nhow slenderlie laid, a child may soone discerne and perceive.\n\n\u2666[*] [_sic_]\u2666\n\n\u2666No marvel that they were so opinionative herein, for God gave them\nover into strong delusions.\u2666\n\n\n\n\n The second Chapter.\n\n _By what meanes the common people have beene made beleeve in\n the miraculous works of witches, a definition of witchcraft,\n and a description thereof._\n\n\nThe common people have beene so assotted and bewitched, with whatsoever\npoets have feigned of witchcraft, either in earnest, in jest, or else\nin derision; and with whatsoever lowd liers and couseners for their\npleasures heerein have invented, and with whatsoever tales they have\nheard from old doting women, or from their mothers maids, and with\nwhatsoever the grandfoole their ghostlie father, or anie other morrow\nmasse preest had informed them; and finallie with whatsoever they have\nswallowed up through tract of time, or through their owne timerous\nnature or ignorant conceipt, concerning these matters of hagges and\nwitches: as they have so settled their opinion and credit thereupon,\nthat they thinke it heresie to doubt in anie part of the matter;\nspeciallie bicause they find this word witchcraft expressed in the\nscriptures; which is as to defend praieng to saincts, bicause _Sanctus,\nSanctus, Sanctus_ is written in _Te Deum_.\n\nAnd now to come to the definition of witchcraft, which hitherto I\ndid deferre and put off purposelie: that you might perceive the true\nnature thereof, by the circumstances, and therefore the rather to allow\nof the same, seeing the varietie of other writers. Witchcraft is in\ntruth a cousening art, wherin the name of God is abused, prophaned and\nblasphemed, and his power attributed to a vile creature. In estimation\nof the vulgar people, it is a supernaturall worke, contrived betweene\na corporall old woman, and a spirituall divell. The maner thereof\nis so secret, mysticall, and strange, that to this daie there hath\nnever beene any credible witnes therof. It is incomprehensible to the\nwise, learned or faithfull; a probable matter to children, fooles,\nmelancholike persons and papists. The trade is thought to be impious.\nThe effect and end thereof to be sometimes evill, as when thereby\nman or beast, grasse, trees, or corne, &c; is hurt: sometimes good,\nas whereby sicke folkes are healed, theeves bewraied, and true men\ncome to their goods, &c. The matter and instruments, wherewith it is\naccomplished, are words, charmes, signes, images, characters, &c: the\nwhich words although any other creature doo pronounce, in maner and\nforme as they doo, leaving out no circumstance requisite or usuall for\nthat action: yet none is said to have the grace or gift to performe\nthe matter, except she be a witch, and so taken, either by hir owne\nconsent, or by others imputation.\n\n\u2666The definition or description of witchcraft.\u2666\n\n\u2666The formal cause.\u2666\n\n\u2666The finall cause.\u2666\n\n\u2666The materiall cause.\u2666\n\n\n\n\n The third Chapter.\n\n _Reasons to proove that words and characters are but bables,\n & that witches cannot doo such things as the multitude\n supposeth they can, their greatest woonders prooved trifles,\n of a yoong gentleman cousened._\n\n\nThat words, characters, images, and such other trinkets, which are\nthought so necessarie instruments for witchcraft (as without the\nwhich no such thing can be accomplished) are but bables, devised by\ncouseners, to abuse the people withall; I trust I have sufficientlie\nprooved. And the same maie be further and more plainelie perceived by\nthese short and compendious reasons following.\n\nFirst, in that the _Turkes_ and infidels, in their witchcraft, use both\nother words, and other characters than our witches doo, and also such\nas are most contrarie. In so much as, if ours be bad, in reason theirs\nshould be good. If their witches can doo anie thing, ours can doo\nnothing. For as our witches are said to renounce Christ, and despise\nhis sacraments: so doo the other forsake _Mahomet_, and his lawes,\nwhich is one large step to christianitie.\n\n\u2666A necessarie sequele.\u2666\n\nIt is also to be thought, that all witches are couseners; when mother\n_Bungie_, a principall witch, so reputed, tried, and condemned of\nall men, and continuing in that exercise and estimation manie yeares\n(having cousened & abused the whole realme, in so much as there came to\nhir, witchmongers from all the furthest parts of the land, she being\nin diverse bookes set out with authoritie, registred and chronicled\nby the name of the great witch of _Rochester_, and reputed among all\nmen for the cheefe ringleader of all other witches) by good proofe\nis found to be a meere cousener; confessing in hir death bed freelie,\nwithout compulsion or inforcement, that hir cunning consisted onlie\nin deluding and deceiving the people: saving that she had (towards\nthe maintenance of hir credit in that cousening trade) some sight in\nphysicke and surgerie, and the assistance of a freend of hirs, called\n_Heron_, a professor thereof. And this I know, partlie of mine owne\nknowledge, and partlie by the testimonie of hir husband, and others\nof credit, to whome (I saie) in hir death bed, and at sundrie other\ntimes she protested these things; and also that she never had indeed\nanie materiall spirit or divell (as the voice went) nor yet knew how\nto worke anie supernaturall matter, as she in hir life time made men\nbeleeve she had and could doo.\n\n\u2666_Probatum est_, by mother Bungies confessi\u014d that al witches are\ncouseners.\u2666\n\nThe like may be said of one _T._ of _Canturburie_, whose name I will\nnot litterallie discover, who wonderfullie abused manie in these parts,\nmaking them thinke he could tell where anie thing lost became: with\ndiverse other such practises, whereby his fame was farre beyond the\nothers. And yet on his death bed he confessed, that he knew nothing\nmore than anie other, but by slight and devises, without the assistance\nof anie divell or spirit, saving the spirit of cousenage: and this did\nhe (I saie) protest before manie of great honestie, credit, & wisedome,\nwho can witnesse the same, and also gave him good commendations for his\ngodlie and honest end.\n\nAgaine, who will mainteine, that common witchcrafts are not cousenages,\nwhen the great and famous witchcrafts, which had stolne credit not\nonlie from all the common people, but from men of great wisdome and\nauthoritie, are discovered to be beggerlie slights of cousening\nvarlots? Which otherwise might and would have remained a perpetuall\nobjection against me. Were there not [*] three images of late yeeres\nfound in a doonghill, to the terror & astonishment of manie thousands?\nIn so much as great matters were thought to have beene pretended to\nbe doone by witchcraft. But if the Lord preserve those persons (whose\ndestruction was doubted to have beene intended therby) from all other\nthe lewd practises and attempts of their enimies; I feare not, but\nthey shall easilie withstand these and such like devises, although\nthey should indeed be practised against them. But no doubt, if such\nbables could have brought those matters of mischeefe to passe, by the\nhands of traitors, witches, or papists; we should long since have beene\ndeprived of the most excellent jewell and comfort that we enjoy in this\nworld. Howbeit, I confesse, that the feare, conceipt, and doubt of\nsuch mischeefous pretenses may breed inconvenience to them that stand\nin awe of the same. And I wish, that even for such practises, though\nthey never can or doo take effect, the practisers be punished with all\nextremitie: bicause therein is manifested a traiterous heart to the\nQueene, and a presumption against God.\n\n\u2666[*] J. Bodin in the preface before his booke of _D\u00e6monomania_\nreporteth this by a conjuring preest late Curat of Islington: hee also\nsheweth to what end: read the place you that underst\u0101d Latine.\u2666\n\nBut to returne to the discoverie of the aforesaid knaverie and\nwitchcraft. So it was that one old cousener, wanting monie, devised or\nrather practised (for it is a stale devise) to supplie his want, by\npromising a yoong Gentleman, whose humor he thought would that waie be\nwell served, that for the summe of fourtie pounds, he would not faile\nby his cunning in that art of witchcraft, to procure unto him the love\nof anie three women whome he would name, and of whome he should make\nchoise at his pleasure. The yoong Gentleman being abused with his\ncunning devises, and too hastilie yeelding to that motion, satisfied\nthis cunning mans demand of monie. Which, bicause he had it not\npresentlie to disbursse, provided it for him at the hands of a freend\nof his. Finallie, this cunning man made the three puppets of wax, &c:\nleaving nothing undone that appertained to the cousenage, untill he had\nburied them, as you have heard. But I omit to tell what a doo was made\nherof, and also what reports and lies were bruted; as what white dogs\nand blacke dogs there were seene in the night season passing through\nthe watch, mawgre all their force and preparation against them, &c.\nBut the yoong Gentleman, who for a litle space remained in hope mixed\nwith joy and love, now through tract of time hath those his felicities\npowdered with doubt and despaire. For in steed of atchieving his love,\nhe would gladlie have obteined his monie. But bicause he could by no\nmeanes get either the one or the other (his monie being in hucksters\nhandling, and his sute in no better forwardnes) he revealed the whole\nmatter, hoping by that meanes to recover his monie; which he neither\ncan yet get againe, nor hath paied it where he borrowed. But till\ntriall was had of his simplicitie or rather follie herein, he received\nsome trouble himselfe hereabouts, though now dismissed.\n\n\u2666Note this devise of the waxen images found of late neere London.\u2666\n\n\n\n\n The fourth Chapter.\n\n _Of one that was so bewitched that he could read no scriptures\n but canonicall, of a divel that could speake no Latine, a\n proofe that witchcraft is flat cousenage._\n\n\nHere I may aptlie insert another miracle of importance, that happened\nwithin the compasse of a childes remembrance, which may induce anie\nresonable bodie to conceive, that these supernaturall actions are but\nfables & cousenages. There was one, whom for some respects I name\nnot, that was taken blind, deafe, & dumbe; so as no physician could\nhelpe him. That man (forsooth) though he was (as is said) both blind,\ndumbe & deafe, yet could he read anie canonicall scriptures; but as\nfor apocrypha, he could read none: wherein a Gods name consisted the\nmiracle. But a leafe of apocrypha being extraordinarilie inserted among\nthe canonicall scriptures, he read the same as authentike: wherein his\nknaverie was bewraied. Another had a divell, that answered men to all\nquestions, marie hir divell could understand no Latine, and so was she\n(and by such meanes all the rest may be) bewraied. Indeed our witching\nwriters saie, that certeine divels speake onelie the language of that\ncountrie where they are resiant, as French, or English, &c.\n\n\u2666A strange miracle, if it were true.\u2666\n\n\u2666There the hypocrite was overmatcht for all his dissembled gravitie.\u2666\n\nFurthermore, in my conceipt, nothing prooveth more apparentlie\nthat witchcraft is cousenage, and that witches instruments are but\nridiculous bables, and altogither void of effect; than when learned\nand godlie divines, in their serious writings, produce experiments\nas wrought by witches, and by divels at witches commandements: which\nthey expound by miracles, although indeed meere trifles. Whereof they\nconceive amisse, being overtaken with credulitie.\n\n\n\n\n The fift Chapter.\n\n _Of the divination by the sive and sheeres, and by the booke\n and key, Hemingius his opinion thereof confuted, a bable to\n know what is a clocke, of certeine jugling knacks, manifold\n reasons for the overthrowe of witches and conjurors, and\n their cousenages, of the divels transformations, of Ferrum\n candens,[*] &c._\n\n\u2666[*] [Latin in Ital.]\u2666\n\n\nTo passe over all the fables, which are vouched by the popish doctors,\nyou shall heare the words of _N. Hemingius_, whose zeale & learning\notherwise I might justlie commend: howbeit I am sorie and ashamed to\nsee his ignorance and follie in this behalfe. Neither would I have\nbewraied it, but that he himselfe, among other absurdities concerning\nthe maintenance of witches omnipotencie, hath published it to his\ngreat discredit. Popish preests (saith he) as the _Chald\u00e6ans_ used\nthe divination by sive & sheeres[*] for the detection of theft,\ndoo practise with a psalter and a keie fastned upon the 49. psalme,\nto discover a theefe. And when the names of the suspected persons\nare orderlie put into the pipe of the keie, at the reading of these\nwords of the psalme [If thou sawest a theefe thou diddest consent unto\nhim][\u2020] the booke will wagge, and fall out of the fingers of them\nthat hold it, and he whose name remaineth in the keie must be the\ntheefe. Hereupon _Hemingius_ inferreth, that although conjuring preests\nand witches bring not this to passe by the absolute words of the\npsalme, which tend to a farre other scope; yet sathan dooth nimblie,\nwith his invisible hand, give such a twitch to the booke, as also in\nthe other case to the sive and the sheeres, that downe falles the booke\nand keie, sive and sheeres, up starts the theefe, and awaie runneth the\ndivell laughing, &c.\n\n\u2666_Heming. in lib. de superst. magicis._\u2666\n\n\u2666[*] [p. _262_]\u2666\n\n\u2666[\u2020] [[] in text]\u2666\n\n\u2666The greatest clarkes are not the wisest men.\u2666\n\nBut alas, _Hemingius_ is deceived, as not perceiving the conceipt, or\nrather the deceipt hereof. For where he supposeth those actions to be\nmiraculous, and done by a divell; they are in truth meere bables,\nwherein consisteth not so much as legierdemaine. For everie carter\nmay conceive the slight hereof: bicause the booke and keie, sive\nand sheeres, being staied up in that order, by naturall course, of\nnecessitie must within that space (by meanes of the aire, and the pulse\nbeating at the fingers end) turne and fall downe. Which experience\nbeing knowne to the witch or conjuror, she or he doo forme and frame\ntheir prophesie accordinglie: as whosoever maketh proofe thereof shall\nmanifestlie perceive it. By this art, practise, or experience, you\nshall knowe what it is a clocke, if you hold betweene your finger and\nyour thumbe a thred of six or seven inches long, unto the other end\nwhereof is tied a gold ring, or some such like thing: in such sort as\nupon the beating of your pulse, and the mooving of the ring, the same\nmay strike upon either side of a goblet or glasse. These things are\n(I confesse) witchcraft, bicause the effect or event proceedeth not\nof that cause which such couseners saie, and others beleeve they doo.\nAs when they laie a medicine for the ague, &c: to a childs wrists,\nthey also pronounce certeine words or charmes, by vertue whereof (they\nsaie) the child is healed: whereas indeed the medicine onelie dooth\nthe feate. And this is also a sillie jugglers knacke, which wanteth\nlegierdemaine, whom you shall see to thrust a pinne, or a small knife,\nthrough the head and braine of a chicken or pullet, and with certeine\nmysticall words seeme to cure him:[*] whereas, though no such words\nwere spoken, the chicken would live, and doo well enough; as experience\nteacheth and declareth.\n\n\u2666A naturall reason of the former knacke.\u2666\n\n\u2666[*] [p. _346_.]\u2666\n\nAgaine, when such as have mainteined the art and profession of\nconjuring, and have written thereupon most cunninglie, have published\nrecantations, and confessed the deceipts thereof, as _Cornelius\nAgrippa_ did, whie should we defend it? Also, when heathen princes,\nof great renowne, authoritie, & learning, have searched, with much\nindustrie and charge, the knowledge & secrecie of conjuration and\nwitchcraft, & finallie found by experience all to be false and vaine\nthat is reported of them, as _Nero_, _Julianus apostata_, and\n_Valence_ did; whie should we seeke for further triall, to proove\nwitchcraft and conjuration to be cousenage?\n\n\u2666_C. Agripp. in lib. de vanit. scient. & in epistola ante librum de\nocculta philosophia._\u2666\n\n\u2666_Plin. lib. natural. hist. 30. cap. 1._\u2666\n\n\u2666_Pet. Mart. in locis communibus._\u2666\n\nAlso, when the miracles imputed unto them, exceed in quantitie,\nqualitie and number, all the miracles that Christ wrought here upon\nearth, for the establishing of his gospell, for the confirmation of\nour faith, and for the advancement of his glorious name; what good\nchristian will beleeve them to be true? And when Christ himselfe saith;\nThe works that I doo, no man else can accomplish; whie should we thinke\nthat a foolish old woman can doo them all, and manie more?\n\nAlso, when Christ knew not these witches, nor spake one word of them\nin all the time of his being here upon earth, having such necessarie\noccasion (if at leastwise they with their familiars could doo as he\ndid by the spirit of God, as is constantlie affirmed) whie should\nwe suppose that they can doo as they saie, but rather that they are\ndeceivers[?[*]] When they are faine to saie, that witches wrought not\nin that art, all those thirtie three yeares that Christ lived, and that\nthere were none in _Jobs_ time, and that the cousening oracles are now\nceased; who seeth not that they are witlesse, and madde fooles that\nmainteine it? When all the mischeefes are accomplished by poisons and\nnaturall meanes, which they affirme to be brought to passe by words,\nit manifesteth to the world their cousenage. When all the places of\nscripture, which witchmongers allowe for the proofe of such witches,\nare prooved to make nothing for their purpose, their own fables & lies\ndeserve small credit. When one of the cheefe points in controversie;\nto wit, execution of witches, is grounded upon a false translation;\nnamelie, You shall not suffer a witch to live (which is in Latine,[\u2020]\n_Veneficam non retinebitis in vita_) where the word in everie mans\neare soundeth to be a poisoner, rather than a worker of miracles, and\nso interpreted by the seventie interpretors, _Josephus_, and almost\nof all the _Rabbins_, which were _Hebrues_ borne: whie should anie of\ntheir interpretations or allegations be trusted, or well accounted\nof? When working of miracles is ceased, and the gift of prophesie\nalso; so as the godlie, through invocation of the holie spirit, cannot\nperforme such wonderfull things, as these witches and conjurors by\nthe invocation of divels and wicked spirits undertake, and are said\nto doo; what man that knoweth and honoureth God will be so infatuate\nas to beleeve these lies, and so preferre the power of witches and\ndivels before the godlie endued with Gods holie spirit? When manie\nprinted bookes are published, even with authoritie, in confirmation\nof such miracles wrought by those couseners, for the detection of\nwitchcraft; and in fine all is not onelie found false, and to have\nbeene accomplished by cousenage, but that there hath beene therein\na set purpose to defame honest matrones, as to make them be thought\nto be witches: whie should we beleeve _Bodin_, _M. Mal. &c_: in their\ncousening tales and fables? When they saie that witches can flie in\nthe aire, and come in at a little coane,[\u2021] or a hole in a glasse\nwindowe, and steale awaie sucking children, and hurt their mothers; and\nyet when they are brought into prison, they cannot escape out of the\ngrate, which is farre bigger: who will not condemne such accusations or\nconfessions to be frivolous, &c? When (if their assertions were true)\nconcerning the divels usuall taking of shapes, and walking, talking,\nconferring, hurting, and all maner of dealing with mortall creatures,\nChrists argument to _Thomas_ had beene weake and easilie answered; yea\nthe one halfe, or all the whole world might be inhabited by divels,\neverie poore mans house might be hired over his head by a divell, he\nmight take the shape and favor of an honest woman, and plaie the witch;\nor of an honest man, and plaie the theefe, and so bring them both,\nor whome he list to the gallowes: who seeth not the vanitie of such\nassertions? For then the divell might in the likenes of an honest man\ncommit anie criminall offense; as _Lavater_ in his nineteenth chapter\n_De spectris_ reporteth of a grave wise magistrate in the territorie\nof _Tigurie_, who affirmed, that as he and his servant went through\ncerteine pastures, he espied in a morning, the divell in likenes of one\nwhome he knew verie well, wickedlie dealing with a mare. Upon the sight\nwhereof he immediatlie went to that fellowes house, and certeinlie\nlearned there, that the same person went not out of his chamber that\ndaie. And if he had not wiselie boolted out the matter, the good honest\nman (saith he) had surelie beene cast into prison, and put on the\nracke, &c.\n\n\u2666[*] [text (.)]\u2666\n\n\u2666Note that during all Christs time upon earth, which was 33. yeares,\nwitches were put to silence, &c.\u2666\n\n\u2666[\u2020] [Not in Vulg.]\u2666\n\n\u2666[\u2021] [= crack]\n [Cf. p. _91_.]\u2666\n\nThe like storie we read of one _Cunegunda_, wife to _Henrie_ the second\nemperor of that name, in whose chamber the divell (in the likenes of a\nyoongman, with whome she was suspected to be too familiar in court) was\noften seene comming in and out. How beit, she was purged by the triall\n_Candentis ferri_, and prooved innocent: for she went upon glowing iron\nunhurt, &c. And yet _Salomon_ saith; Maie a man carrie fier in his\nbosome, and his clothes not be burned? Or can a man go upon coles,\n& his feete not scortched? And thus might the divell get him up into\neverie pulpit, and spred heresies, as I doubt not but he dooth in the\nmouth of wicked preachers, though not so grosselie as is imagined and\nreported by the papists and witchmongers. And because it shall not\nbe said that I beelie them, I will cite a storie crediblie reported\nby their cheefest doctors; namelie _James Sprenger_, and _Henrie\nInstitor_, who saie as followeth, even word for word.\n\n\u2666But Christs argument was undoubted: _Ergo, &c._\u2666\n\n\u2666I marvell for what purpose the magistrate went to that fellowes house.\u2666\n\n\u2666_Albertus Crantzius in lib. 4. metropolis. cap. 4._\u2666\n\n\u2666Prov. 6.\u2666\n\n\u2666_Mal. malef. par. 2. qu\u00e6. 1. cap. 9._\u2666\n\n\n\n\n The sixt Chapter.\n\n _How the divell preached good doctrine in the shape of a\n preest, how he was discovered, and that it is a shame (after\n confutation of the greater witchcrafts) for anie man to give\n credit to the lesser points thereof._\n\n\nOn a time the divell went up into a pulpit, and there made a verie\ncatholike sermon: but a holie preest comming to the good speed, by\nhis holinesse perceived that it was the divell. So he gave good eare\nunto him, but could find no fault with his doctrine. And therefore\nso soone as the sermon was doone, he called the divell unto him,\ndemanding the cause of his sincere preaching; who answered: Behold I\nspeake the truth, knowing that while men be hearers of the word, and\nnot followers, God is the more offended, and my kingdome the more\ninlarged. And this was the strangest devise (I thinke) that ever anie\ndivell used: for the apostles themselves could have done no more.\nAgaine, when with all their familiars, their ointments, &c: whereby\nthey ride invisiblie, nor with all their charmes, they can neither\nconveie themselves from the hands of such as laie wait for them; nor\ncan get out of prison, that otherwise can go in and out at a mouse\nhole[*]; nor finallie can save themselves from the gallowes, that can\ntransubstantiate their own and others bodies into flies or fleas, &c:\nwho seeth not, that either they lie, or are beelied in their miracles?\nWhen they are said to transfer their neighbors corne into their owne\nground, and yet are perpetuall beggers, and cannot inrich themselves,\neither with monie or otherwise: who is so foolish as to remaine longer\nin doubt of their supernaturall power? When never any yet from the\nbeginning of the world till this daie, hath openlie shewed any other\ntricke, conceipt, or cunning point of witchcraft, than legierdemaine\nor cousenage: who will tarrie any longer for further triall? When both\nthe common law and also the injunctions doo condemne prophesieng, &\nlikewise false miracles, and such as beleeve them in these daies: who\nwill not be afraid to give credit to those knaveries? When heereby they\nmake the divell to be a god that heareth the praiers, and understandeth\nthe minds of men: who will not be ashamed, being a christian, to be\nso abused by them? When they that doo write most franklie of these\nmatters, except lieng _Sprenger_ & _Institor_, have never seene any\nthing heerin; insomuch as the most credible proofe that _Bodin_\nbringeth of his woonderfull tales of witchcraft, is the report of his\nhost at an alehouse where he baited: who will give further eare unto\nthese incredible fables? When in all the new testament, we are not\nwarned of these bodilie appearances of divels, as we are of his other\nsubtilties, &c: who will be afraid of their bugs? When no such bargaine\nis mentioned in the scriptures, why should we beleeve so incredible and\nimpossible covenants, being the ground of all witchmongers religion,\nwithout the which they have no probabilitie in the rest of their\nfoolish assertions? When as, if any honest mans conscience be appealed\nunto, he must confesse he never saw triall of such witchcraft or\nconjuration to take effect, as is now so certeinlie affirmed: what\nconscience can condemne poore soules that are accused wrongfullie,\nor beleeve them that take upon them impiouslie to doo or worke those\nimpossible things? When the whole course of the scripture is utterlie\nrepugnant to these impossible opinions, saving a few sentences, which\nneverthelesse rightlie understood, releeve them nothing at all: who\nwill be seduced by their fond arguments? When as now that men have\nspied the knaverie of oracles, & such pelfe, and that there is not one\noracle in the world remaining: who cannot perceive that all the residue\nheeretofore of those devises, have beene cousenages, knaveries, and\nlies? When the power of God is so impudentlie transferred to a base\ncreature, what good christian can abide to yeeld unto such miracles\nwrought by fooles? When the old women accused of witchcraft, are\nutterlie insensible, and unable to saie for themselves; and much lesse\nto bring such matters to passe, as they are accused of: who will not\nlament to see the extremitie used against them? When the foolisher sort\nof people are alwaies most mistrustfull of hurt by witchcraft, and the\nsimplest and dotingest people mistrusted to doo the hurt: what wise man\nwill not conceive all to be but follie? When it were an easie matter\nfor the divell, if he can doo as they affirme, to give them great store\nof monie, and make them rich, and dooth it not; being a thing which\nwould procure him more disciples than any other thing in the world:\nthe wise must needs condemne the divell of follie, and the witches\nof peevishnesse, that take such paines, and give their soules to the\ndivell to be tormented in hell fier, and their bodies to the hangman to\nbe trussed on the gallowes, for nichels in a bag.\n\n\u2666He should rather have asked who gave him orders and licence to preach.\u2666\n\n\u2666[*] [pp. _91, 222_.]\u2666\n\n\u2666_John. Bodin._\u2666\n\n\u2666Yet manie that beare the shew of honest men are verie credulous\nheerein.\u2666\n\n\u2666Witches are c\u014dmonlie verie beggers.\u2666\n\n\n\n\n The seventh Chapter.\n\n _A conclusion against witchcraft, in maner and forme of\n an Induction._\n\n\nBy this time all kentishmen know (a few fooles excepted) that Robin\ngoodfellowe is a knave. All wisemen understand that witches miraculous\nenterprises, being contrarie to nature, probabilitie and reason,\nare void of truth or possibilitie. All protestants perceive, that\npopish charmes, conjurations, execrations, and benedictions are not\neffectuall, but be toies and devises onelie to keepe the people blind,\nand to inrich the cleargie. All christians see, that to confesse\nwitches can doo as they saie, were to attribute to a creature the\npower of the Creator. All children well brought up conceive and spie,\nor at the least are taught, that juglers miracles doo consist of\nlegierdemaine and confederacie. The verie heathen people are driven to\nconfesse, that there can be no such conference betweene a spirituall\ndivell and a corporall witch, as is supposed. For no doubt, all the\nheathen would then have everie one his familiar divell; for they would\nmake no conscience to acquaint themselves with a divell that are not\nacquainted with God.\n\n\u2666A generall conclusion against them wh\u014d the subject of this book\nconcerneth\u2666\n\nI have dealt, and conferred with manie (marrie I must confesse papists\nfor the most part) that mainteine every point of these absurdities.\nAnd surelie I allow better of their judgements, than of others, unto\nwhome some part of these cousenages are discovered and seene: and yet\nconcerning the residue, they remaine as wise as they were before;\nspeciallie being satisfied in the highest and greatest parts of\nconjuring and cousening; to wit, in poperie, and yet will be abused\nwith beggerlie jugling, and witchcraft.\n\n\n\n\n The eight Chapter.\n\n _Of naturall witchcraft or fascination._\n\n\nBut bicause I am loth to oppose my selfe against all the writers\nheerin, or altogither to discredit their stories, or wholie to deface\ntheir reports, touching the effects of fascination or witchcraft; I\nwill now set downe certeine parts thereof, which although I my selfe\ncannot admit, without some doubts, difficulties and exceptions, yet\nwill I give free libertie to others to beleeve them, if they list; for\nthat they doo not directlie oppugne my purpose.\n\nManie great and grave authors write, and manie fond writers also\naffirme, that there are certeine families in _Aphrica_ which with their\nvoices bewitch whatsoever they praise. Insomuch as, if they commend\neither plant, corne, infant, horsse, or anie other beasts, the same\npresentlie withereth, decaieth and dieth. This mysterie of witchcraft\nis not unknowne or neglected of our witchmongers, and superstitious\nfooles heere in _Europa_. But to shew you examples neere home heere\nin _England_, as though our voice had the like operation: you shall\nnot heare a butcher or horssecourser cheapen a bullocke or a jade,\nbut if he buie him not, he saith, God save him; if he doo forget it,\nand the horsse or bullocke chance to die, the fault is imputed to the\nchapman. Certeinelie the sentence is godlie, if it doo proceed from a\nfaithfull and a godlie mind: but if it be spoken as a superstitious\ncharme, by those words and syllables to compound with the fascination\nand misadventure of infortunate words, the phrase is wicked and\nsuperstitious, though there were farre greater shew of godlinesse than\nappeereth therein.\n\n\u2666_Isigonus. Memphradorus. Solon, &c. Vairus. J. Bodinus. Mal. malef._\u2666\n\n\n\n\n The ninth Chapter.\n\n _Of inchanting or bewitching eies._\n\n\nManie writers agree with _Virgil_ and _Theocritus_ in the effect of\nwitching eies, affirming that in _Scythia_, there are women called\n_Bithi\u00e6_, having two balles or rather blacks in the apple of their\neies. And as _Didymus_ reporteth, some have in the one eie two such\nballes, and in the other the image of a horsse. These (forsooth) with\ntheir angrie lookes doo bewitch and hurt not onelie yoong lambs, but\nyoong children. There be other that reteine such venome in their\neies, and send it foorth by beames and streames so violentlie, that\ntherewith they annoie not onlie them with whom they are conversant\ncontinuallie; but also all other, whose companie they frequent, of what\nage, strength, or complexion soever they be: as _Cicero_, _Plutarch_,\n_Philarchus_, and manie others give out in their writings.\n\n\u2666With the like propertie were the old Illyrian people indued: if we\nwill credit the words of Sabinus grounded upon the report of Aul. Gell.\u2666\n\nThis fascination (saith _John Baptista Porta Neapolitanus_) though it\nbegin by touching or breathing, is alwaies accomplished and finished\nby the eie, as an extermination or expulsion of the spirits through\nthe eies, approching to the hart of the bewitched, and infecting the\nsame, &c. Wherby it commeth to passe, that a child, or a yoong man\nendued with a cleare, whole, subtill and sweet bloud, yeeldeth the\nlike spirits, breath, and vapors springing from the purer bloud of the\nhart. And the lightest and finest spirits, ascending into the highest\nparts of the head, doo fall into the eies, and so are from thence sent\nfoorth, as being of all other parts of the bodie the most cleare,\nand fullest of veines and pores, and with the verie spirit or vapor\nproceeding thence, is conveied out as it were by beames and streames\na certeine fierie force; whereof he that beholdeth sore eies shall\nhave good experience. For the poison and disease in the eie infecteth\nthe aire next unto it, and the same proceedeth further, carrieng with\nit the vapor and infection of the corrupted bloud: with the contagion\nwhereof, the eies of the beholders are most apt to be infected. By this\nsame meanes it is thought that the cockatrice depriveth the life, and a\nwoolfe taketh awaie the voice of such as they suddenlie meete withall\nand behold.\n\n\u2666_J. Bap. Neapol. in lib. de naturali magia._\u2666\n\n\u2666_J. Bap. Neapol. in lib. de naturali magia._\u2666\n\n\u2666This is held of some for truth.\u2666\n\nOld women, in whome the ordinarie course of nature faileth in the\noffice of purging their naturall monethlie humors, shew also some\nproofe hereof. For (as the said _J.B.P.N._ reporteth, alledging\n_Aristotle_ for his author) they leave in a looking glasse a certeine\nfroth, by meanes of the grosse vapors proceeding out of their eies.\nWhich commeth so to passe, bicause those vapors or spirits, which so\nabundantlie come from their eies, cannot pearse and enter into the\nglasse, which is hard, and without pores, and therefore resisteth:\nbut the beames which are carried in the chariot or conveiance of the\nspirits, from the eies of one bodie to another, doo pearse to the\ninward parts, and there breed infection, whilest they search and seeke\nfor their proper region. And as these beames & vapors doo proceed from\nthe hart of the one, so are they turned into bloud about the hart of\nthe other: which bloud disagreeing with the nature of the bewitched\npartie, infeebleth the rest of his bodie, and maketh him sicke: the\ncontagion wherof so long continueth, as the distempered bloud hath\nforce in the members. And bicause the infection is of bloud, the fever\nor sicknes will be continuall; whereas if it were of choler, or flegme,\nit would be intermittent or alterable.\n\n\u2666_Non est in speculo res qu\u00e6 speculatur in eo._\u2666\n\n\n\n\n The tenth Chapter.\n\n _Of naturall witchcraft for love, &c._\n\n\nBut as there is fascination and witchcraft by malicious and angrie eies\nunto displeasure: so are there witching aspects, tending contrariwise\nto love, or at the least, to the procuring of good will and liking.\nFor if the fascination or witchcraft be brought to passe or provoked\nby the desire, by the wishing and coveting of anie beautifull shape or\nfavor, the venome is strained through the eies, though it be from a\nfar, and the imagination of a beautifull forme resteth in the hart of\nthe lover, and kindleth the fier wherewith it is afflicted. And bicause\nthe most delicate, sweete, and tender bloud of the belooved doth there\nwander, his countenance is there represented shining in his owne bloud,\nand cannot there be quiet; and is so haled from thence, that the bloud\nof him that is wounded, reboundeth and slippeth into the wounder,\naccording to the saieng of _Lucretius_ the poet to the like purpose and\nmeaning in these verses:\n\n\u2666Nescio quis oculus teneros mihi fascinat agnos, saith _Virgil_: and\nthus Englished by _Abraham Fleming_:\n\n _I wote not I\n What witching eie\n Doth use to hant\n My tender lams\n Sucking their dams\n And them inchant,_\n\u2666\n\n _Idque petit corpus, mens unde est saucia amore,\n N\u00e1mque omnes pler\u00fanque cadunt in vulnus, & illam\n Emicat in partem sanguis, unde icimur ictu;\n Et si comin\u00f9s est, os tum ruber occupat humor:_\n\n _And to that bodie tis rebounded,\n From whence the mind by love is wounded,\n For in a maner all and some,\n Into that wound of love doo come,\n And to that part the bloud doth flee\n From whence with stroke we striken bee,\n If hard at hand, and neere in place,\n Then ruddie colour filles the face._\n\n\u2666_Englished by Abraham Fleming._\u2666\n\nThus much may seeme sufficient touching this matter of naturall\nmagicke; whereunto though much more may be annexed, yet for the\navoiding of tediousnes, and for speedier passage to that which\nremaineth; I will breake off this present treatise. And now somewhat\nshall be said concerning divels and spirits in the discourse\nfollowing.\n\n\n\n\n _A Discourse upon divels and spirits,\n and first of philosophers opinions, also the\n maner of their reasoning hereupon;[*]\n and the same confuted._\n\n\u2666[*] [This line Ital.]\u2666\n\n\n\n\n The first Chapter.\n\n\nThere is no question nor theme (saith _Hierome Cardane_) so difficult\nto deale in, nor so noble an argument to dispute upon, as this of\ndivels and spirits. For that being confessed or doubted of, the\neternitie of the soule is either affirmed or denied. The heathen\nphilosophers reson hereof amongest themselves in this sort. First,\nthey that mainteine the perpetuitie of the soule, saie that if the\nsoule died with the bodie; to what end should men take paines either\nto live well or die well, when no reward for vertue nor punishment for\nvice insueth after this life, the which otherwise they might spend in\nease and securitie? The other sort saie that vertue and honestie is\nto be pursued, _Non spe pr\u00e6mii, sed virtutis amore_, that is, Not for\nhope of reward, but for love of vertue. If the soule live ever (saie\nthe other) the least portion of life is here. And therefore we that\nmainteine the perpetuitie of the soule, may be of the better comfort\nand courage, to susteine with more constancie the losse of children,\nyea and the losse of life it selfe: whereas, if the soule were mortall,\nall our hope and felicitie were to be placed in this life, which manie\nAtheists (I warrant you) at this daie doo. But both the one and the\nother missed the cushion. For, to doo anie thing without Christ, is\nto wearie our selves in vaine; sith in him onelie our corruptions are\npurged. And therefore the follie of the Gentils, that place _Summum\nbonum_ in the felicitie of the bodie, or in the happines or pleasures\nof the mind, is not onelie to be derided, but also abhorred. For, both\nour bodies and minds are intermedled with most miserable calamities:\nand therefore therin cannot consist perfect felicitie. But in the\nword of God is exhibited and offered unto us that hope which is most\ncerteine, absolute, sound & sincere, not to be answered or denied\nby the judgement of philosophers themselves. For they that preferre\ntemperance before all other things as _Summum bonum_, must needs\nsee it to be but a witnesse of their naturall calamitie, corruption\nand wickednes; and that it serveth for nothing, but to restraine the\ndissolutenes, which hath place in their minds infected with vices;\nwhich are to be bridled with such corrections: yea and the best of\nthem all faileth in some point of modestie. Wherefore serveth our\nphilosophers prudence, but to provide for their owne follie and\nmiserie; whereby they might else be utterlie overthrowne? And if their\nnature were not intangled in errors, they should have no need of such\ncircumspection. The justice whereof they speake, serveth but to keepe\nthem from ravine, theft, and violence: and yet none of them all are so\njust, but that the verie best and uprightest of them fall into great\ninfirmities, both dooing and suffering much wrong and injurie. And what\nis their fortitude, but to arme them to endure miserie, greefe, danger,\nand death it selfe? But what happinesse or goodnesse is to be reposed\nin that life, which must be waited upon with such calamities, and\nfinallie must have the helpe of death to finish it? I saie, if it be so\nmiserable, why doo they place _Summum bonum_ therein? S. _Paule_ to the\n_Romans_ sheweth, that it cannot be that we should atteine to justice,\nthrough the morall and naturall actions and duties of this life:\nbicause that never the Jewes nor the Gentiles could expresse so much in\ntheir lives, as the verie lawe of nature or of _Moses_ required. And\ntherefore he that worketh without Christ, doth as he that reckoneth\nwithout his host.\n\n\u2666_H. Card. lib. de var. rer. 16. cap. 93._\u2666\n\n\u2666The Platonists and Stoiks.\u2666\n\n\u2666The Epicureans and Peripatetiks.\u2666\n\n\u2666_Summum bonum_ cannot consist in the happines of the bodie or mind.\u2666\n\n\u2666Morall t\u0113perance.\u2666\n\n\u2666Morall prudence.\u2666\n\n\u2666Morall justice.\u2666\n\n\u2666Morall fortitude.\u2666\n\n\u2666Rom. 2.\u2666\n\n\n\n\n The second Chapter.\n\n _Mine owne opinion concerning this argument, to the disproofe of\n some writers hereupon._\n\n\nI for my part doo also thinke this argument, about the nature &\nsubstance of divels and spirits, to be so difficult, as I am persuaded\nthat no one author hath in anie certeine or perfect sort hitherto\nwritten thereof. In which respect I can neither allow the ungodly and\nprophane sects and doctrines of the _Sadduces_ & _Peripatetiks_, who\ndenie that there are any divels or spirits at all; nor the fond &\nsuperstitious treatises of _Plato_, _Proclus_, _Plotinus_, _Porphyrie_;\nnor yet the vaine & absurd opinions of _Psellus_, _Nider_, _Sprenger_,\n_Cumanus_, _Bodin_, _Micha\u00ebl_, _Andr\u00e6as_, _Janus Matth\u00e6us_,\n_Laurentius Ananias_, _Jamblichus_, _&c_: who with manie others write\nso ridiculouslie in these matters, as if they were babes fraied with\nbugges; some affirming that the soules of the dead become spirits, the\ngood to be angels, the bad to be divels; some that spirits or divels\nare onelie in this life; some, that they are men; some, that they are\nwomen; some, that divels are of such gender as they list themselves;\nsome, that they had no beginning, nor shall have ending, as the\n_Manicheis_ mainteine; some, that they are mortall & die, as _Plutarch_\naffirmeth of _Pan_; some, that they have no bodies at all, but receive\nbodies, according to their phantasies & imaginations; some, that their\nbodies are given unto them; some, that they make themselves. Some saie\nthey are wind; some, that they are the breath of living creatures;\nsome, that one of them begat another; some, that they were created of\nthe least part of the masse, whereof the earth was made; and some, that\nthey are substances betweene God and man, and that of them some are\nterrestriall, some celestiall, some waterie, some airie, some fierie,\nsome starrie, and some of each and everie part of the elements, and\nthat they know our thoughts, and carrie our good works and praiers to\nGod, and returne his benefits backe unto us, and that they are to be\nworshipped: wherein they meete and agree jumpe with the papists; as if\nyou read the notes upon the second chapter to the _Colossians_, in the\nSeminaries testament printed at _Rhemes_, you shall manifestlie see,\nthough as contrarie to the word of God as blacke to white, as appeareth\nin the _Apocalypse_, where the angell expresselie forbad _John_ to\nworship him.\n\n\u2666The question about spirits doubtfull and difficult.\u2666\n\n\u2666_Plotinus._ The Greks. _Laur. Ananias._\u2666\n\n\u2666The Manicheis.\u2666\n\n\u2666_Plutarch._\u2666\n\n\u2666_Psellus. Mal. malef._\n Avicen, and the Caballists.\u2666\n\n\u2666The Thalmudists.\u2666\n\n\u2666_Psellus, &c._\u2666\n\n\u2666The Platonists.\u2666\n\n\u2666The Papists.\u2666\n\n\u2666Apoc. 19. 10\n Ibid. 22. 8. 9.\u2666\n\nAgaine, some saie that they are meane betwixt terrestriall and\ncelestiall bodies, communicating part of each nature; and that although\nthey be eternall, yet that they are mooved with affections: and as\nthere are birds in the aire, fishes in the water, and wormes in the\nearth; so in the fourth element, which is the fier, is the habitation\nof spirits and divels. And least we should thinke them idle, they\nsaie they have charge over men, and governement in all countries and\nnations. Some saie that they are onelie imaginations in the mind of\nman. _Tertullian_ saith they are birds, and flie faster than anie fowle\nof the aire. Some saie that divels are not, but when they are sent; and\ntherefore are called evill angels. Some thinke that the divell sendeth\nhis angels abrode, and he himselfe maketh his continuall abode in hell,\nhis mansion place.\n\n\u2666The Sadduces.\u2666\n\n\n\n\n The third Chapter.\n\n _The opinion of Psellus touching spirits, of their severall orders,\n and a confutation of his errors therein._\n\n\n_Psellus_ being of authoritie in the church of _Rome_, and not\nimpugnable by anie catholike, being also instructed in these\nsupernaturall or rather diabolicall matters by a monke called _Marcus_,\nwho had beene familiarlie conversant a long time, as he said, with a\ncerteine divell, reporteth upon the same divels owne word, which must\nneeds understand best the state of this question, that the bodies of\nangels and divels consist not now of all one element, though perhaps\nit were otherwise before the fall of _Lucifer_; and that the bodies\nof spirits and divels can feele and be felt, doo hurt and be hurt: in\nso much as they lament when they are stricken; and being put to the\nfier are burnt, and yet that they themselves burne continuallie, in\nsuch sort as they leave ashes behind them in places where they have\nbeene; as manifest triall thereof hath beene (if he saie truelie) in\nthe borders of _Italie_. He also saith upon like credit and assurance,\nthat divels and spirits doo avoid and shed from out of their bodies,\nsuch seed or nature, as whereby certeine vermine are ingendered; and\nthat they are nourished with food, as we are, saving that they receive\nit not into their mouthes, but sucke it up into their bodies, in such\nsort as sponges soke up water. Also he saith they have names, shapes,\nand dwelling places, as indeed they have, though not in temporall and\ncorporall sort.\n\n\u2666_Psellus de operatione d\u00e6monum, cap. 8._\u2666\n\n\u2666Such are spirits walking in white sheetes, &c.\u2666\n\n\u2666_Psellus, ibid. cap. 9._\u2666\n\n\u2666_Idem. cap. 10._\u2666\n\nFurthermore, he saith, that there are six principall kind of divels,\nwhich are not onelie corporall, but temporall and worldlie. The first\nsort consist of fier, wandering in the region neere to the moone, but\nhave no power to go into the moone. The second sort consisting of aire,\nhave their habitation more lowe and neere unto us: these (saith he)\nare proud and great boasters, verie wise and deceitfull, and when they\ncome downe are seene shining with streames of fier at their taile. He\nsaith that these are commonlie conjured up to make images laugh, and\nlamps burne of their owne accord; and that in _Assyria_ they use much\nto prophesie in a bason of water. Which kind of incantation is usuall\namong our conjurors: but it is here commonlie performed in a pitcher or\npot of water; or else in a violl of glasse filled with water, wherin\nthey say at the first a litle sound is heard without a voice, which is\na token of the divels comming. Anon the water seemeth to be troubled,\nand then there are heard small voices, wherewith they give their\nanswers, speaking so softlie as no man can well heare them: bicause\n(saith _Cardane_) they would not be argued or rebuked of lies. But\nthis I have else-where more largelie described and confuted. The third\nsort of divels _Psellus_ saith are earthlie; the fourth waterie, or of\nthe sea; the fift under the earth; the sixt sort are _Lucifugi_, that\nis, such as delight in darkenes, & are scant indued with sense, and so\ndull, as they can scarse be mooved with charmes or conjurations.\n\n\u2666_Idem ibid. cap. 11._\u2666\n\n\u2666Oh hethenish, nay oh papisticall follie!\u2666\n\n\u2666The opinions of all papists.\u2666\n\n\u2666A cousening knaverie.\u2666\n\n\u2666_H. Card. lib. de var. rer. 16. cap. 93._\u2666\n\nThe same man saith, that some divels are woorse than other, but yet\nthat they all hate God, and are enimies to man. But the woorser moitie\nof divels are _Aquei_, _Subterranei_, and _Lucifugi_;[*] that is,\nwaterie, under the earth, and shunners of light: bicause (saith he)\nthese hurt not the soules of men, but destroie mens bodies like mad and\nravening beasts, molesting both the inward and outward parts thereof.\n_Aquei_ are they that raise tempests, and drowne seafaring men, and\ndoo all other mischeefes on the water. _Subterranei_ and _Lucifugi_\nenter into the bowels of men, and torment them that they possesse with\nthe phrensie, and the falling evill. They also assault them that are\nminers or pioners, which use to worke in deepe and darke holes under\nthe earth. Such divels as are earthie and aierie, he saith enter by\nsubtiltie into the minds of men, to deceive them, provoking men to\nabsurd and unlawfull affections.\n\n\u2666Divels of diverse natures, and their operations.\u2666\n\n\u2666[*] [These three Ital.]\u2666\n\nBut herein his philosophie is verie unprobable, for if the divell be\nearthie, he must needs be palpable; if he be palpable, he must needs\nkill them into whose bodies he entereth. Item, if he be of earth\ncreated, then must he also be visible and untransformable in that\npoint: for Gods creation cannot be annihilated by the creature. So as,\nthough it were granted, that they might adde to their substance matter\nand forme, &c: yet is it most certeine, that they cannot diminish or\nalter the substance whereof they consist, as not to be (when they list)\nspirituall, or to relinquish and leave earth, water, fier, aier, or\nthis and that element whereof they are created. But howsoever they\nimagine of water, aier, or fier, I am sure earth must alwaies be\nvisible and palpable; yea, and aier must alwaies be invisible, and fier\nmust be hot, and water must be moist. And of these three latter bodies,\nspeciallie of water and aier, no forme nor shape can be exhibited to\nmortall eies naturallie, or by the power of anie creature.\n\n\u2666The former opinion confuted.\u2666\n\n\n\n\n The fourth Chapter.\n\n _More absurd assertions of Psellus and such others, concerning\n the actions and passions of spirits, his definition of them,\n and of his experience therein._\n\n\nMoreover, the same author saith, that spirits whisper in our minds,\nand yet not speaking so lowd, as our eares may heare them: but in such\nsort as our soules speake together when they are dissolved; making\nan example by lowd speaking a farre off, and a comparison of soft\nwhispering neere hand, so as the divell entreth so neere to the mind as\nthe eare need not heare him; and that everie part of a divell or spirit\nseeth, heareth, and speaketh, &c. But herein I will beleeve _Paule_\nbetter than _Psellus_, or his monke, or the moonks divell. For _Paule_\nsaith; If the whole bodie were an eie, where were hearing? If the whole\nbodie were hearing, where were smelling, &c. Whereby you may see what\naccord is betwixt Gods word and witchmongers.\n\n\u2666_Psellus lib. de operat. d\u00e6m. cap. 12._\u2666\n\n\u2666If this were spoken of the temptations, &c. of satan, it were\ntollerable.\u2666\n\n\u26661. Cor. 12.\u2666\n\nThe papists proceed in this matter, and saie, that these spirits use\ngreat knaverie and unspeakeable bawderie in the breech and middle parts\nof man and woman, by tickeling, and by other lecherous devises; so that\nthey fall jumpe in judgement and opinion, though verie erroniouslie,\nwith the foresaid _Psellus_, of whose doctrine also this is a parcell;\nto wit, that these divels hurt not cattell for the hate they beare unto\nthem, but for love of their naturall and temperate heate and moisture,\nbeing brought up in deepe, drie and cold places: marie they hate the\nheate of the sun and the fier, bicause that kind of heate drieth too\nfast. They throwe downe stones upon men, but the blowes thereof doo\nno harme to them whome they hit; bicause they are not cast with anie\nforce: for (saith he) the divels have little and small strength, so as\nthese stones doo nothing but fraie and terrifie men, as scarecrowes doo\nbirds out of the corne feelds. But when these divels enter into the\npores, than doo they raise woonderfull tumults in the bodie and mind\nof man. And if it be a subterrene divell, it dooth writh and bow the\npossessed, and speaketh by him, using the spirit of the patient as his\ninstrument. But he saith, that when _Lucifugus_ possesseth a man, he\nmaketh him dumbe, and as it were dead: and these be they that are cast\nout (saith he) onelie by fasting and praier.\n\n\u2666_Psellus. ibid. cap. 13._\u2666\n\n\u2666If a babe of two yeeres old throwe stones from Powles steeple, they\nwill doo hurt, &c.\u2666\n\n\u2666Howbeit I thinke the spirit of tentation to be that divell; &\ntherefore Christ biddeth us watch and praie, least we be temted, &c.\u2666\n\nThe same _Psellus_, with his mates _Bodin_ and the penners of _M.\nMal._ and others, doo find fault with the physicians that affirme\nsuch infirmities to be cureable with diet, and not by inchantments;\nsaieng, that physicians doo onlie attend upon the bodie, & that which\nis perceiveable by outward sense; and that as touching this kind of\ndivine philosophie, they have no skill at all. And to make divels and\nspirits seeme yet more corporall and terrene, he saith that certeine\ndivels are belonging to certeine countries, and speake the languages\nof the same countries, and none other; some the _Assyrian_, some the\n_Chald\u00e6an_, & some the _Persian_ toong, and that they feele stripes,\nand feare hurt, and speciallie the dint of the sword (in which respect\nconjurors have swords with them in their circles, to terrifie them) and\nthat they change shapes, even as suddenlie as men doo change colour\nwith blushing, feare, anger, and other moods of the mind. He saith yet\nfurther, that there be brute beasts among them, and yet divels, and\nsubject to anie kind of death; insomuch as they are so foolish, as they\nmay be compared to flies, fleas, and wormes, who have no respect to any\nthing but their food, not regarding or remembring the hole from out of\nwhence they came last. Marrie divels compounded of earth, cannot often\ntransforme themselves, but abide in some one shape, such as they best\nlike, and most delight in; to wit, in the shape of birds or women: and\ntherefore the Greeks call them _Neidas_, _Nereidas_, and _Dreidas_\nin the feminine gender; which _Dreid\u00e6_ inhabited (as some write) the\nilands beside _Scotland_ called _Druid\u00e6_, which by that meanes had\ntheir denomination and name. Other divels that dwell in drier places\ntransforme themselves into the masculine kind. Finallie _Psellus_\nsaith they know our thoughts, and can prophesie of things to come. His\ndefinition is, that they are perpetuall minds in a passible bodie.\n\n\u2666_Psel. in operat. d\u00e6m. cap. 14._\u2666\n\n\u2666_Idem. cap. 17_\u2666\n\n\u2666Beastlike divels.\u2666\n\n\u2666But _Psellus_ sawe nothing himselfe.\u2666\n\nTo verefie these toies he saith, that he himselfe sawe in a certeine\nnight a man brought up by _Aletus Libius_ into a mountaine, and that\nhe tooke an hearbe, and spat thrise into his mouth, and annointed his\neies with a certeine ointment, so as thereby he sawe great troopes\nof divels, and perceived a crowe to flie into his mouth; and since\nthat houre he could prophesie at all times, saving on good fridaie,\nand easter sundaie. If the end of this tale were true, it might not\nonelie have satisfied the Greeke church, in keeping the daie of easter,\ntogither with the church of _Rome_; but might also have made the pope\n(that now is) content with our christmas and easter daie, and not to\nhave gathered the minuts together, and reformed it so, as to shew how\nfalselie he and his predecessors (whome they saie could not erre) have\nobserved it hitherto. And trulie this, and the dansing of the sunne on\neaster daie morning sufficientlie or rather miraculouslie proveth that\ncomputation, which the pope now beginneth to doubt of, and to call in\nquestion.\n\n\u2666Probable and likelie stuffe.\u2666\n\n\n\n\n The fift Chapter.\n\n _The opinion of Fascius Cardanus touching spirits, and of his\n familiar divell._\n\n\n_Fascius Cardanus_ had (as he himselfe and his sonne _Hierome Cardanus_\nreport) a familiar divell, consisting of the fierie element, who, so\nlong as he used conjuration, did give true answers to all his demands:\nbut when he burned up his booke of conjurations, though he resorted\nstill unto him, yet did he make false answers continuallie. He held him\nbound twentie & eight yeares, and loose five yeares. And during the\ntime that he was bound, he told him that there were manie divels or\nspirits. He came not alwaies alone, but sometimes some of his fellowes\nwith him. He rather agreed with _Psellus_ than with _Plato_: for he\nsaid they were begotten, borne, died, and lived long; but how long,\nthey told him not: howbeit as he might conjecture by his divels face,\nwho was 42. yeares old, and yet appeared verie yoong, he thought they\nlived two or three hundred yeares; and they said that their soules and\nours also died with their bodies. They had schooles and universities\namong them: but he conceived not that anie were so dull headded, as\n_Psellus_ maketh them. But they are verie quicke in credit, that\nbeleeve such fables, which indeed is the groundworke of witchcraft and\nconjuration. But these histories are so grosse and palpable, that I\nmight be thought as wise in going about to confute them, as to answer\nthe stories of Frier _Rush_, Adam Bell, or the golden Legend.\n\n\u2666_Fasc. Card. operat. de d\u00e6mon._\u2666\n\n\n\n\n The sixt Chapter.\n\n _The opinion of Plato concerning spirits, divels and angels,\n what sacrifices they like best, what they feare, and of\n Socrates his familiar divell._\n\n\n_Plato_ and his followers hold, that good spirits appeare in their\nowne likenesse; but that evill spirits appeare and shew themselves in\nthe forme of other bodies; and that one divell reigneth over the rest,\nas a prince dooth in everie perfect commonwelth over men. Item, they\nobteine their purposes and desires, onelie by intreatie, of men and\nwomen; bicause in nature they are their inferiors, and use authoritie\nover men none otherwise than priests by vertue of their function, and\nbicause of religion, wherein (they saie) they execute the office of\nGod. Sometimes they saie that the fierie spirits or supreme substances\nenter into the puritie of the mind, and so obteine their purpose;\nsometimes otherwise, to wit, by vertue of holie charmes, and even as a\npoore man obteineth for Gods sake anie thing at a princes hand as it\nwere by importunatnesse.\n\n\u2666The Platonists opinion.\u2666\n\nThe other sort of divels and defiled soules are so conversant on\nearth, as that they doo much hurt unto earthlie bodies, speciallie in\nlecherie. Gods and angels (saie they) bicause they want all materiall\nand grosse substance, desire most the pure sacrifice of the mind. The\ngrosser and more terrestriall spirits desire the grosser sacrifices; as\nbeasts and cattell. They in the middle or meane region delight to have\nfrankincense, and such meane stuffe offered unto them: and therefore\n(saie they) it is necessarie to sacrifice unto them, all maner of\nthings, so the same be slaine, and die not of their owne accord: for\nsuch they abhorre. Some saie that spirits feare woonderfullie vaine\nthreats, and thereupon will depart; as if you tell them that you will\ncut the heavens in peeces, or reveale their secrets, or complaine of\nthem to the gods, or saie that you will doo anie impossibilitie, or\nsuch things as they cannot understand; they are so timerous, as they\nwill presentlie be gone: and that is thought the best waie to be rid of\nthem. But these be most commonlie of that sort or companie, which are\ncalled _Principatus_, being of all other the most easie to be conjured.\n\n\u2666What kind of sacrifices each spirit liketh best.\u2666\n\nThey saie _Socrates_ had a familiar divell: which _Plato_ relieth\nmuch upon, using none other argument to proove that there are such\nspirits, but bicause _Socrates_ (that would not lie) said so; and\npartlie bicause that divell did ever dissuade and prohibit, not onelie\nin _Socrates_ his owne cases, but sometimes in his freends behalfe;\nwho (if they had beene ruled) might through his admonition have saved\ntheir lives. His disciples gathered that his divell was Saturnall, and\na principall fierie divell; and that he, and all such as doo naturallie\nknow their divels, are onlie such as are called _D\u00e6monii viri_,\notherwise, Couseners. Item, they saie that fierie spirits urge men to\ncontemplation, the aierie to busines, the waterie to lust; and among\nthese there are some that are Martiall, which give fortitude; some are\nJoviall, giving wisedome; some Saturniall, alwaies using dissuasion and\ndehorting. Item, some are borne with us, and remaine with us all our\nlife; some are meere strangers, who are nothing else but the soules of\nmen departed this life, &c.\n\n\u2666Of Socrates his private divell or familiar spirit.\u2666\n\n\n\n\n The seventh Chapter.\n\n _Platos nine orders of spirits and angels, Dionysius his\n division thereof not much differing from the same, all\n disprooved by learned divines._\n\n\n_Plato_ proposeth or setteth foorth nine severall orders of spirits,\nbesides the spirits and soules of men. The first spirit is God that\ncommandeth all the residue; the second are those that are called\n_Ide\u00e6_, which give all things to all men; the third are the soules of\nheavenlie bodies which are mortall; the fourth are angels; the fift\narchangels; the sixt are divels, who are ministers to infernall powers,\nas angels are to supernall; the seventh are halfe gods; the eight are\nprincipalities; the ninth are princes. From which division _Dionysius_\ndooth not much swarve, saving that he dealeth (as he saith) onelie with\ngood spirits, whome he likewise divideth into nine parts or offices.\nThe first he calleth Seraphim, the second Cherubim, the third thrones,\nthe fourth dominations, the fift vertues, the sixt powers, the seventh\nprincipalities, the eight archangels, the ninth and inferior sort he\ncalleth angels. Howbeit, some of these (in my thinking) are evill\nspirits: or else _Paule_ gave us evill counsell, when he willed us to\nfight against principalities, and powers, and all spirituall wickednes.\n\n\u2666_Dionys. in c\u00e6lest. hierarch. cap. 9. 10._\u2666\n\n\u2666Ephes. 6.\u2666\n\nBut _Dionysius_ in that place goeth further, impropriating to everie\ncountrie, and almost to everie person of anie accompt, a peculiar\nangell; as to _Jewrie_, he assigneth _Michael_; to _Adam_, _Razael_; to\n_Abraham_, _Zakiel_; to _Isaach_, _Raphael_; to _Jacob_, _Peliel_; to\n_Moses_, _Metraton_, &c. But in these discourses he either folowed his\nowne imaginations and conceipts, or else the corruptions of that age.\nNevertheles, I had rather confute him by M. _Calvine_, and my kinseman\nM. _Deering_, than by my selfe, or mine owne words. For M. _Calvine_\nsaith, that _Dionysius_ herein speaketh not as by hearesaie, but as\nthough he had slipped downe from heaven, and told of things which he\nhad seene. And yet (saith he) _Paule_ was rapt into the third heaven,\nand reporteth no such matters. But if you read M. _Deering_ upon the\nfirst chapter to the _Hebrues_, you shall see this matter notablie\nhandled; where he saith, that whensoever archangell is mentioned in\nthe scriptures, it signifieth our saviour Christ, and no creature.\nAnd certeine it is that Christ himselfe was called an angell. The\nnames also of angels, as _Michael, Gabriel, &c_: are given to them\n(saith _Calvine_) according to the capacitie of our weakenesse. But\nbicause the decision of this question is neither within the compasse\nof mans capacitie, nor yet of his knowledge, I will proceed no further\nto discusse the same, but to shew the absurd opinions of papists\nand witchmongers on the one side, and the most sober and probable\ncollections of the contrarie minded on the other side.\n\n\u2666_Dionys. in c\u00e6lest. hierarch._\u2666\n\n\u2666_J. Calv. lib. instit. 1. c. 14._\u2666\n\n\u2666Edw. Deering, in lect. upon the Hebrues reading. 6.\u2666\n\n\u2666Mal. 3. 1.\u2666\n\n\n\n\n The eight Chapter.\n\n _The commensement of divels fondlie gathered out of the 14.\n of Isaie, of Lucifer and of his fall, the Cabalists the\n Thalmudists and Schoolemens opinions of the creation of\n angels._\n\n\nThe witchmoongers, which are most commonlie bastard divines, doo\nfondlie gather and falselie conceive the commensement of divels\nout of the fourteenth of _Isaie_; where they suppose _Lucifer_ is\ncited, as the name of an angell; who on a time being desirous to be\ncheckemate with God himselfe, would needs (when God was gone a litle\nasside) be sitting downe, or rather pirking up in Gods owne principall\nand cathedrall chaire; and that therfore God cast him and all his\nconfederates out of heaven: so as some fell downe from thence to the\nbottome of the earth; some having descended but into the midle region,\nand the taile of them having not yet passed through the higher region,\nstaied even then & there, when God said, Ho. But God knoweth there is\nno such thing ment nor mentioned in that place. For there is onlie\nforeshewed the deposing and deprivation of king _Nabuchadnez-zar_, who\nexalting himselfe in pride (as it were above the starres) esteemed his\nglorie to surmount all others, as farre as _Lucifer_ the bright morning\nstarre shineth more gloriouslie than the other common starres, and was\npunished by exile, untill such time as he had humbled himselfe; and\ntherefore metaphoricallie was called _Lucifer_.\n\n\u2666Isai. 14.\u2666\n\nBut forsooth, bicause these great clarkes would be thought methodicall,\nand to have crept out of wisedomes bosome, who rather cralled out of\nfollies breeches; they take upon them to shew us, first, whereof these\nangels that fell from heaven were created; to wit, of the left side of\nthat massie moold, whereof the world was compounded, the which (saie\nthey) was _Putredo terr\u00e6_, that is, the rottennesse of the earth.\nThe _Cabalists_, with whome _Avicen_ seemeth to agree, saie that one\nof these begat another: others saie, they were made all at once.\nThe Greekes doo write that angels were created before the world. The\nLatinists saie they were made the fourth daie, when the starres were\nmade. _Laurence Ananias_ saith, they were made the first daie, and\ncould not be made the fourth daie, bicause it is written; _Quando facta\nsunt sidera, laudaverunt me angeli_: so as (saith he) they were made\nunder the name of the heavens.\n\n\u2666The opinion of the Thalmudists.\u2666\n\n\u2666_Laur. Anan. lib. de natur. d\u00e6m. 1._\u2666\n\n\u2666_Cr\u0153avit[*] c\u00e6lum & terram._\u2666\n\n\u2666[*] [_Creavit_]\n [Gen. 1. 1. Vulg.]\u2666\n\nThere is also a great question among the schoolemen, whether more\nangels fell downe with _Lucifer_, or remained in heaven with _Michael_.\nManie having a bad opinion of the angels honesties, affirme that the\ngreater part fell with _Lucifer_: but the better opinion is (saith\n_Laurentius Ananias_) that the most part remained. And of them that\nthinke so, some saie the tenth part were cast downe, some the ninth;\nand some gather upon _S. John_, that the third part were onelie damned;\nbicause it is written, that the dragon with his taile plucked downe\nwith him the third part of the starres.\n\n\u2666_Lau. Anan. lib. de natur. d\u00e6m. 1._\u2666\n\n\n\n\n The ninth Chapter.\n\n _Of the contention betweene the Greeke and Latine church\n touching the fall of angels, the variance among papists\n themselves herein, a conflict betweene Michael and Lucifer._\n\n\nThere was also another contention betweene the Greeke church and the\nLatine; to wit, of what orders of angels they were that did fall with\n_Lucifer_. Our schoolemen saie they were of all the nine orders of\nangels in _Lucifers_ conspiracie. But bicause the superior order was\nof the more noble constitution and excellent estate, and the inferior\nof a lesse worthie nature, the more part of the inferior orders\nfell as guiltie and offenders with _Lucifer_. Some saie the divell\nhimselfe was of the inferior order of angels, and some that he was\nof the highest order: bicause it is written, _In cherubim extentus\n& protegens posui te in monte sancto Dei_. And these saie further,\nthat he was called the dragon, bicause of his excellent knowledge.\nFinallie, these great doctors conclude, that the divell himselfe was\nof the order of seraphim, which is the highest, because it is written,\n_Quomodo enim man\u00e8 oriebaris Lucifer?_[*] They of this sect affirme,\nthat _Cacod\u00e6mones_ were they that rebelled against _Jove_; I meane\nthey of _Plato_ his sect, himselfe also holding the same opinion. Our\nschoolemen differ much in the cause of _Lucifers_ fall. For some said\nit was for speaking these words, _Ponam sedem meam in aquilone, &\nsimilis ero altissimo_:[\u2020] others saie, bicause he utterlie refused\nfelicitie, and thought scorne therof; others saie, bicause he thought\nall his strength proceeded from himselfe, and not from God; others\nsaie that it was, bicause he attempted to doo that by himselfe, and\nhis owne abilitie, which he should have obteined by the gift of\nanother; others saie, that his condemnation grew hereupon, for that he\nchallenged the place of the Messias; others saie, bicause he detracted\nthe time to adore the majestie of God, as other angels did; others\nsaie, bicause he utterlie refused it. _Scotus_ and his disciples saie\nthat it was, bicause he rebelliouslie claimed equall omnipotencie with\nGod: with whom lightlie the _Thomists_ never agree. Others saie it was\nfor all these causes together, and manie more: so as hereupon (saith\n_Laurentius Ananias_) grew a wonderfull conflict betweene _Micha\u00ebl_ and\nthe good angels on the one side, and _Lucifer_ and his freends on the\nother: so as, after a long and doubtfull skirmish, _Micha\u00ebl_ overthrew\n_Lucifer_, and turned him and his fellowes out of the doores.\n\n\u2666_Lau. Anan. lib. de natur. d\u00e6m. 1._\u2666\n\n\u2666[*] [Isai. 14. 12]\u2666\n\n\u2666I will settle my selfe in the north, and will be like the highest.\u2666\n\n\u2666[\u2020] [Isai. 14. 13, 14]\u2666\n\n\u2666_Laur. Anan. lib. de natur. d\u00e6m. 1._\u2666\n\n\n\n\n The tenth Chapter.\n\n _Where the battell betweene Michael and Lucifer was fought, how\n long it continued, and of their power, how fondlie papists\n and infidels write of them, and how reverentlie Christians\n ought to thinke of them._\n\n\nNow where this battell was fought, and how long it continued, there\nis as great contention among the schoolemen, as was betwixt _Micha\u00ebl_\nand _Lucifer_. The _Thomists_ saie this battell was fought in the\nmpereiall[*] heaven, where the abode is of blessed spirits, and the\nplace of pleasure and felicitie. _Augustine_ and manie others saie,\nthat the battell was fought in the highest region of the aier; others\nsaie, in the firmament; others in paradise. The _Thomists_ also saie\nit continued but one instant or pricke of time; for they tarried but\ntwo instants in all, even from their creation to their expulsion.\nThe _Scotists_ saie, that betweene their production and their fall,\nthere were just foure instants. Nevertheles, the greatest number of\nschoolemen affirme, that they continued onelie three instants: bicause\nit stood with Gods justice, to give them three warnings; so as at the\nthird warning _Lucifer_ fell downe like led (for so are the words) to\nthe bottome of hell; the rest were left in the aire, to tempt man.\nThe _Sadduces_ were as grosse the other waie: for they said, that by\nangels was ment nothing else, but the motion that God dooth inspire in\nmen, or the tokens of his power. He that readeth _Eusebius_ shall see\nmanie more absurd opinions and asseverations of angels: as how manie\nthousand yeares they serve as angels, before they come to the promotion\nof archangels, &c.\n\n\u2666[*] [_sic_]\u2666\n\n\u2666_Instans, viz. punctum temp. nempe individuum Nunc._\u2666\n\n\u2666_Euseb. in ecclesi. histor._\u2666\n\n_Monsieur Bodin_, _M. Mal._ and manie other papists gather upon the\nseventh of _Daniel_, that there are just ten millians of angels in\nheaven. Manie saie that angels are not by nature, but by office.\nFinallie, it were infinite to shew the absurd and curious collections\nhereabout. I for my part thinke with _Calvine_, that angels are\ncreatures of God; though _Moses_ spake nothing of their creation,\nwho onelie applied himselfe to the capacitie of the common people,\nreciting nothing but things seene. And I saie further with him, that\nthey are heavenlie spirits, whose ministration and service God useth:\nand in that respect are called angels. I saie yet againe with him,\nthat it is verie certeine, that they have no shape at all; for they\nare spirits, who never have anie: and finallie, I saie with him, that\nthe scriptures, for the capacitie of our wit, dooth not in vaine paint\nout angels unto us with wings; bicause we should conceive, that they\nare readie swiftlie to succour us. And certeinlie all the sounder\ndivines doo conceive and give out, that both the names and also the\nnumber of angels are set downe in the scripture by the Holie-ghost, in\ntermes to make us understand the greatnesse and the manner of their\nmessages; which (I saie) are either expounded by the number of angels,\nor signified by their names.\n\n\u2666_10000000. Johannes Cassianus in confessione theolog. tripart._\u2666\n\n\u2666_J. Cal. lib. instit. 1. cap. 14. sect. 8._\u2666\n\nFurthermore, the schoole doctors affirme, that foure of the superior\norders of angels never take anie forme or shape of bodies, neither are\nsent of anie arrand at anie time. As for archangels, they are sent\nonelie about great and secret matters; and angels are common hacknies\nabout evere trifle; and that these can take what shape or bodie they\nlist: marie they never take the forme of women or children. Item they\nsaie that angels take most terrible shapes: for _Gabriel_ appeared\nto _Marie_, when he saluted hir, _Facie rutilante, veste coruscante,\ningressu mirabili, aspectu terribili, &c_: that is, with a bright\ncountenance, shining attire, wonderfull gesture, and a dredful vissage,\n&c. But of apparitions I have spoken somewhat before, and will saie\nmore hearafter. It hath beene long, and continueth yet a constant\nopinion, not onelie among the papists; but among others also, that\neverie man hath assigned him, at the time of his nativitie, a good\nangell and a bad. For the which there is no reason in nature, nor\nauthoritie in scripture. For not one angell, but all the angels are\nsaid to rejoise more of one convert, than of ninetie and nine just.\nNeither did one onelie angell conveie _Lazarus_ into _Abrahams_ bosome.\nAnd therefore I conclude with _Calvine_, that he which referreth to one\nangell, the care that GOD hath to everie one of us, dooth himselfe\ngreat wrong: as may appeare by so manie fierie chariots shewed by\n_Eliz\u00e6us_ to his servant. But touching this mysterie of angels, let us\nreverentlie thinke of them, and not curiouslie search into the nature\nof them, considering the vilenes of our condition, in respect of the\nglorie of their creation. And as for the foresaid fond imaginations and\nfables of _Lucifer_, _&c_: they are such as are not onelie ridiculous,\nbut also accomptable among those impious curiosities, and vaine\nquestions, which _Paule_ speaketh of: neither have they anie tittle or\nletter in the scripture for the maintenance of their grosse opinions in\nthis behalfe.\n\n\u2666_Mich. And. thes. 107. 101._\n _Idem thes. 103. 108._\u2666\n\n\u2666Luk. 15, 7.\u2666\n\n\u2666Luk. 16, 23.\u2666\n\n\u2666_J. Cal. lib. instit. 1. cap. 14._\u2666\n\n\u26662. Reg. 16. 17\u2666\n\n\n\n\n The eleventh Chapter.\n\n _Whether they became divels which being angels kept not\n their vocation, in Jude and Peter; of the fond opinions of\n the Rabbins touching spirits and bugs, with a confutation\n thereof._\n\n\nWe doo read in _Jude_, and find it confirmed in _Peter_, that the\nangels kept not their first estate, but left their owne habitation, and\nsinned, and (as _Job_ saith) committed follie: and that God therefore\ndid cast them downe into hell, reserving them in everlasting chaines\nunder darkenes, unto the judgement of the great daie. But manie divines\nsaie, that they find not anie where, that God made divels of them, or\nthat they became the princes of the world, or else of the aire; but\nrather prisoners. Howbeit, divers doctors affirme, that this _Lucifer_,\nnotwithstanding his fall, hath greater power than any of the angels\nin heaven: marrie they say that there be certeine other divels of\nthe inferiour sort of angels, which were then thrust out for smaller\nfaults, and therefore are tormented with little paines, besides eternal\ndamnation: and these (saie they) can doo little hurt. They affirme\nalso, that they onelie use certeine jugling knacks, delighting thereby\nto make men laugh, as they travell by the high waies: but other (saie\nthey) are much more churlish. For proofe heereof they alledge the\neighth of _Matthew_, where he would none otherwise be satisfied but by\nexchange, from the annoieng of one man, to the destruction of a whole\nheard of swine. The _Rabbines_, and namelie _Rabbi Abraham_, writing\nupon the second of Genesis, doo say, that God made the fairies, bugs,\n_Incubus_, Robin good fellow, and other familiar or domesticall spirits\n& divels on the fridaie: and being prevented with the evening of the\nsabboth, finished them not, but left them unperfect; and therefore that\never since they use to flie the holinesse of the sabboth, seeking\ndarke holes in mountaines and woods, wherein they hide themselves till\nthe end of the sabboth, and then come abroad to trouble and molest men.\n\n\u2666Jud. vers. 6. 2. Pet. 2. 4.\u2666\n\n\u2666_Mal. malef. par. 2. qu\u00e6 1. cap. 2. 3._\u2666\n\n\u2666_Mal. malef. part. 2. cap. 1. qu\u00e6st. 1._\u2666\n\n\u2666_Mich. And. Laur. Anan. Mal. malef. &c._\u2666\n\n\u2666_Author. lib. Zeor hammor in Gen. 2._\u2666\n\nBut as these opinions are ridiculous and fondlie collected; so if we\nhave onelie respect to the bare word, or rather to the letter, where\nspirits or divels are spoken of in the scriptures, we shall run into as\ndangerous absurdities as these are. For some are so carnallie minded,\nthat a spirit is no sooner spoken of, but immediatlie they thinke of\na blacke man with cloven feet, a paire of hornes, a taile, clawes,\nand eies as broad as a bason, &c. But surelie the divell were not so\nwise in his generation, as I take him to be, if he would terrifie men\nwith such uglie shapes, though he could doo it at his pleasure. For by\nthat meanes men should have good occasion & oportunitie to flie from\nhim, & to run to God for succour; as the maner is of all them that are\nterrified, though perchance they thought not upon God of long time\nbefore. But in truth we never have so much cause to be afraid of the\ndivell, as when he flatteringlie insinuateth himselfe into our harts,\nto satisfie, please, and serve our humors, entising us to prosecute our\nowne appetits and pleasures, without anie of these externall terrors. I\nwould weete of these men, where they doo find in the scriptures, that\nsome divels be spirituall, and some corporall; or how these earthie\nor waterie divels enter into the mind of man. _Augustine_ saith, and\ndiverse others affirme, that sathan or the divell while we feed,\nallureth us with gluttonie: he thrusteth lust into our generation;\nand sloth into our exercise; into our conversation, envie; into our\ntraffike, avarice; into our correction, wrath; into our government,\npride: he putteth into our harts evill cogitations; into our mouthes,\nlies, &c. When we wake, he mooveth us to evill works; when we sleepe,\nto evill and filthie dreames; he provoketh the merrie to loosenesse,\nand the sad to despaire.\n\n\u2666The grosse dulnesse of manie at the hearing of a spirit named.\u2666\n\n\u2666_Aug. in ser. 4._\n _Greg. 29. sup. Job._\n _Leo pont. ser. 8. Nativit._\u2666\n\n\n\n\n The twelfe Chapter.\n\n _That the divels assaults are spirituall and not temporall, and how\n grosselie some understand those parts of the scripture._\n\n\nUpon that, which hitherto hath beene said, you see that the assaults\nof sathan are spirituall, and not temporall: in which respect _Paule_\nwisheth us not to provide a corselet of Steele to defend us from his\nclawes; but biddeth us put on the whole armour of God, that we may be\nable to stand against the invasions of the divell. For we wrestle\nnot against flesh and bloud; but against principalities, powers, and\nspirituall wickednesse. And therefore he adviseth us to be sober and\nwatch: for the divell goeth about like a roring lion, seeking whome he\nmay devoure. He meaneth not with carnall teeth: for it followeth thus,\nWhome resist ye stedfastlie in faith. And againe he saith, That which\nis spirituall onelie discerneth spirituall things: for no carnall man\ncan discerne the things of the spirit. Why then should we thinke that\na divell, which is a spirit, can be knowne, or made tame and familiar\nunto a naturall man; or contrarie to nature, can be by a witch made\ncorporall, being by God ordeined to a spirituall proportion?\n\n\u2666Ephe. 6, 11, 12.\u2666\n\n\u26662. Tim. 2, 8, 9.\u2666\n\n\u2666Idem ibid.\u2666\n\n\u26661. Cor. 2. 14.\u2666\n\nThe cause of this grosse conceipt is, that we hearken more diligentlie\nto old wives, and rather give credit to their fables, than to the\nword of God; imagining by the tales they tell us, that the divell\nis such a bulbegger, as I have before described. For whatsoever is\nproposed in scripture to us by parable, or spoken figurativelie or\nsignificativelie, or framed to our grosse capacities, &c: is by them\nso considered and expounded, as though the bare letter, or rather\ntheir grosse imaginations thereupon were to be preferred before the\ntrue sense and meaning of the word. For I dare saie, that when these\nblockheads read _Jothans_ parable in the ninth of Judges to the men of\n_Sichem_; to wit, that the trees went out to annoint a king over them,\nsaieng to the olive tree, Reigne thou over us: who answered and said,\nShould I leave my fatnesse, &c? They imagine that the woodden trees\nwalked, & spake with a mans voice: or else, that some spirit entred\ninto the trees, and answered as is imagined they did in the idols and\noracles of _Apollo_, and such like; who indeed have eies, and see not;\neares and heare not; mouthes, and speake not, &c.\n\n\u2666Judg. 9. 7, 8, 9, 10, 11, 12, 13, 14.\u2666\n\n\n\n\n The xiii. Chapter.\n\n _The equivocation of this word spirit, how diverslie it is\n taken in the scriptures, where (by the waie) is taught that\n the scripture is not alwaies literallie to be interpreted,\n nor yet allegoricallie to be understood._\n\n\nSuch as search with the spirit of wisedome and understanding, shall\nfind, that spirits, as well good as bad, are in the scriptures\ndiverslie taken: yea they shall well perceive, that the divell is no\nhorned beast. For [a]sometimes in the scriptures, spirits and divels\nare taken for infirmities of the bodie; [b]sometimes for the vices of\nthe mind; sometimes also for the gifts of either of them. [c]Sometimes\na man is called a divell, as _Judas_ in the sixt of _John_, and _Peter_\nin the xvi. of _Matthew_. [d]Sometimes a spirit is put for the Gospell;\nsometimes for the mind or soule of man; sometimes [e]for the will of\nman, his mind and counsell; sometimes [f]for teachers and prophets;\nsometimes [g]for zeale towards God; sometimes [h]for joie in the\nHolie-ghost, &c.\n\n\u2666[a] Exod. 31, 1\u2666\n\n\u2666[b] Acts. 8, 19.\n Gal. 3.\u2666\n\n\u2666[c] John. 6.\n Matth. 16.\u2666\n\n\u2666[d] 1. Cor. 3.\n Gal. 3.\n 1. Cor. 2. 2.\n Cor. 7.\u2666\n\n\u2666[e] Luke 9.\n 1. Cor. 5.\n Philip 1.\n 1 Thes. 5.\u2666\n\n\u2666[f] 1. John. 4.\u2666\n\n\u2666[g] 1. Tim. 4.\u2666\n\n\u2666[h] Ephes. 5.\n Isai. 11, 2.\u2666\n\nAnd to interpret unto us the nature and signification of spirits, we\nfind these words written in the scripture; to wit, The spirit of the\nLord shall rest upon him; The spirit of counsell and strength; The\nspirit of wisedome and understanding; The spirit of knowledge and the\nfeare of the Lord. Againe, I will powre out my spirit upon the house\nof _David_, _&c_: The spirit of grace and compassion. Againe, Ye have\nnot received the spirit of bondage, but the spirit of adoption. And\ntherefore _Paule_ saith, To one is given, by the spirit, the word of\nwisedome; to another, the word of knowledge by the same spirit; to\nanother, the gift of healing; to another, the gift of faith by the same\nspirit; to another, the gift of prophesie; to another, the operation\nof great works; to another, the discerning of spirits; to another, the\ndiversitie of toongs; to another, the interpretation of toongs: and all\nthese things worketh one and the selfesame spirit. Thus farre the words\nof _Paule_. And finallie, _Esaie_ saith, that the Lord mingled among\nthem the spirit of error. And in another place, The Lord hath covered\nyou with a spirit of slumber.\n\n\u2666Zach. 12, 10.\u2666\n\n\u2666Rom. 1, 15.\n 1. Cor. 12, 8, 9, 10.\u2666\n\n\u26661. Co. 12, 11.\u2666\n\n\u2666Isai. 19, 14.\u2666\n\n\u2666Isaie. 29.\u2666\n\nAs for the spirits of divination spoken of in the scripture, they are\nsuch as was in the woman of _Endor_, the _Philippian_ woman, the wench\nof _Westwell_, and the holie maid of _Kent_; who were indued with\nspirits or gifts of divination, whereby they could make shift to gaine\nmonie, and abuse the people by slights and craftie inventions. But\nthese are possessed of borrowed spirits, as it is written in the booke\nof Wisedome; and spirits of meere cousenage and deceipt, as I have\nsufficientlie prooved elsewhere. I denie not therefore that there are\nspirits and divels, of such substance as it hath pleased GOD to create\nthem. But in what place soever it be found or read in the scriptures,\na spirit or divell is to be understood spirituallie, and is neither a\ncorporall nor a visible thing. Where it is written, that God sent an\nevill spirit betweene _Abimelech_, and the men of _Sichem_, we are to\nunderstand, that he sent the spirit of hatred, and not a bulbegger.\nAlso where it is said; If the spirit of gelosie come upon him: it is\nas much to saie as; If he be mooved with a gelous mind: and not that a\ncorporall divell assaulteth him. It is said in the Gospell; There was\na woman, which had a spirit of infirmitie 18. yeeres, who was bowed\ntogither, &c: whome Christ, by laieng his hand upon hir, delivered of\nhir disease. Wherby it is to be seene, that although it be said, that\nsathan had bound hir, &c: yet that it was a sicknes or disease of bodie\nthat troubled hir; for Christs owne words expound it. Neither is there\nany word of witchcraft mentioned, which some saie was the cause thereof.\n\n\u26661. Sam. 28.\n Hest. 16.\u2666\n\n\u2666Sap. 15, 15, 19.\u2666\n\n\u2666Judg. 9, 23.\u2666\n\n\u2666Num. 5, 14.\u2666\n\n\u2666Luke. 13, 11.\u2666\n\nThere were seven divels cast out of _Marie Magdalen_. Which is not so\ngrosselie understood by the learned, as that there were in hir just\nseven corporall divels, such as I described before elsewhere; but that\nby the number of seven divels, a great multitude, and an uncerteine\nnumber of vices is signified: which figure is usuall in divers places\nof the scripture. And this interpretation is more agreeable with Gods\nword, than the papisticall paraphrase, which is; that Christ, under\nthe name of the seven divels, recounteth the seven deadlie sinnes\nonelie. Others allow neither of these expositions; bicause they suppose\nthat the efficacie of Christs miracle should this waie be confounded:\nas though it were not as difficult a matter, with a touch to make a\ngood Christian of a vicious person; as with a word to cure the ague,\nor any other disease of a sicke bodie. I thinke not but any of both\nthese cures may be wrought by meanes, in processe of time, without\nmiracle; the one by the preacher, the other by the physician. But I\nsaie that Christs worke in both was apparentlie miraculous: for with\npower and authoritie, even with a touch of his finger, and a word of\nhis mouth, he made the blind to see, the halt to go, the lepers cleane,\nthe deafe to heare, the dead to rise againe, and the poore to receive\nthe Gospell, out of whom (I saie) he cast divels, and miraculouslie\nconformed them to become good Christians, which before were dissolute\nlivers; to whome he said, Go your waies and sinne no more.\n\n\u2666Mark. 16, 9.\u2666\n\n\u2666Levit. 26.\n Prov. 24.\n Luk. 17.\u2666\n\n\u2666Matth. 8, 16.\u2666\n\n\u2666Luk. 4, 36.\n Luk. 7, 21.\u2666\n\n\u2666John 8, 11.\u2666\n\n\n\n\n The xiiii. Chapter.\n\n _That it pleased God to manifest the power of his sonne and not of\n witches by miracles._\n\n\n_Jesus Christ_, to manifest his divine power, rebuked the winds, and\nthey ceased; and the waves of water, and it was calme: which if neither\nour divines nor physicians can doo, much lesse our conjurors, and least\nof all our old witches can bring anie such thing to passe. But it\npleased God to manifest the power of Christ Jesus by such miraculous\n& extraordinarie meanes, providing and as it were preparing diseases,\nthat none otherwise could be cured, that his sonnes glorie, and his\npeoples faith might the more plainelie appeere; as namelie, leprosie,\nlunacie, and blindnesse: as it is apparent in the Gospell, where it\nis said, that the man was not stricken with blindnesse for his owne\nsinnes, nor for any offense of his ancestors; but that he was made\nblind, to the intent the works of God should be shewed upon him by the\nhands of Jesus Christ. But witches with their charmes can cure (as\nwitchmongers affirme) all these diseases mentioned in the scripture,\nand manie other more; as the gowt, the toothach, &c: which we find not\nthat ever Christ cured.\n\n\u2666Luke. 8, 14.\u2666\n\n\u2666Levit. 14, 7, 8.\n Luk. 7. 17, 4.\u2666\n\n\u2666John. 9.\u2666\n\nAs touching those that are said in the Gospell to be possessed of\nspirits, it seemeth in manie places that it is indifferent, or all\none, to saie; He is possessed with a divell; or, He is lunatike\nor phrentike: which disease in these daies is said to proceed of\nmelancholie. But if everie one that now is lunatike, be possessed with\na reall divell; then might it be thought, that divels are to be thrust\nout of men by medicines. But who saith in these times with the woman of\n_Canaan_; My daughter is vexed with a divell, except it be presupposed,\nthat she meant hir daughter was troubled with some disease? Indeed we\nsaie, and saie truelie, to the wicked, The divell is in him: but we\nmeane not thereby, that a reall divell is gotten into his guts. And if\nit were so, I marvell in what shape this reall divell, that possesseth\nthem, remaineth. Entreth he into the bodie in one shape, and into the\nmind in another? If they grant him to be spirituall and invisible, I\nagree with them.\n\n\u2666Mat. 4, 17, &c.\u2666\n\nSome are of opinion, that the said woman of _Chanaan_ ment indeed that\nhir daughter was troubled with some disease; bicause it is written in\nsted of that the divell was cast out, that hir daughter was made whole,\neven the selfesame houre. According to that which is said in the 12.\nof _Matthew_; There was brought unto Christ one possessed of a divell,\nwhich was both blind and dumbe, and he healed him: so as, he that was\nblind and dumbe both spake and sawe. But it was the man, and not the\ndivell, that was healed, and made to speake and see. Whereby (I saie)\nit is gathered, that such as were diseased, as well as they that were\nlunatike, were said sometimes to be possessed of divels.\n\n\u2666Matt. 15, 28.\u2666\n\n\u2666Matt. 12, 22.\u2666\n\n\n\n\n The xv. Chapter.\n\n _Of the possessed with divels._\n\n\nHere I cannot omit to shew, how fondlie diverse writers; and namelie,\n_James Sprenger_, and _Henrie Institor_ doo gather and note the cause,\nwhy the divell maketh choise to possesse men at certeine times of the\nmoone; which is (saie they) in two respects: first, that they may\ndefame so good a creature as the moone; secondly, bicause the braine\nis the moistest part of the bodie. The divell therefore considereth\nthe aptnesse and conveniencie thereof (the [*]moone having dominion\nover all moist things) so as they take advantage therby, the better\nto bring their purposes to passe. And further they saie, that divels\nbeing conjured and called up, appeere and come sooner in some certeine\nconstellations, than in other some: thereby to induce men to thinke,\nthat there is some godhead in the starres. But when _Saule_ was\nreleeved with the sound of the harpe, they saie that the departure\nof the divell was by meanes of the signe of the crosse imprinted\nin _Davids_ veines. Whereby we maie see how absurd the imaginations\nand devises of men are, when they speake according to their owne\nfansies, without warrant of the word of God. But me thinks it is verie\nabsurd that _Josephus_ affirmeth; to wit, that the divell should be\nthrust out of anie man by vertue of a root. And as vaine it is, that\n_\u00c6lianus_ writeth of the magicall herbe _Cynospastus_, otherwise called\n_Agla[o]photis_; which is all one with _Salomons_ root named _Baaros_,\nas having force to drive out anie divell from a man possessed.\n\n\u2666_Mal. malef. qu\u00e6st. 5. pa. 1._\u2666\n\n\u2666[*] A maxime in philosophie, as the sunne _in aridis & siccis_.\u2666\n\n\u2666_Joseph. de antiquitat. Jud. item de bello Jud. lib. 7. ca. 35._\u2666\n\n\n\n\n The xvi. Chapter.\n\n _That we being not throughlie informed of the nature of divels\n and spirits, must satisfie our selves with that which is\n delivered us in the scriptures touching the same, how this\n word divell is to be understood both in the singular and\n plurall number, of the spirit of God and the spirit of the\n divell, of tame spirits, of Ahab._\n\n\nThe nature therfore and substance of divels and spirits, bicause in\nthe scripture it is not so set down, as we may certeinlie know the\nsame: we ought to content and frame our selves faithfullie to beleeve\nthe words and sense there delivered unto us by the high spirit, which\nis the Holie-ghost, who is Lord of all spirits; alwaies considering,\nthat evermore spirits are spoken of in scripture, as of things\nspirituall; though for the helpe of our capacities they are there\nsometimes more grosselie and corporallie expressed, either in parables\nor by metaphors, than indeed they are. As for example (and to omit the\nhistorie of _Job_, which elsewhere I handle) it is written; The Lord\nsaid, Who shall entise _Ahab_, that he maie fall at _Ramoth Gilead_,\n_&c_? Then came foorth a spirit, and stood before the Lord, and said; I\nwill entise him. And the Lord said, Wherewith? And he said; I will go\nand be a lieng spirit in the mouth of all his prophets. Then he said;\nGo foorth, thou shalt prevaile, &c.\n\n\u2666Num. 27, 16.\u2666\n\n\u26661. Reg. 18. verse. 23. verse. 4.\u2666\n\nThis storie is here set foorth in this wise, to beare with our\ncapacities, and speciallie with the capacitie of that age, that could\nnot otherwise conceive of spirituall things, than by such corporall\ndemonstrations. And yet here is to be noted, that one spirit, and not\nmanie or diverse, did possesse all the false prophets at once. Even as\nin another place, manie thousand divels are said to possesse one man:\nand yet it is also said even in the selfe same place, that the same man\nwas possessed onelie with one divell. For it is there said that Christ\nmet a man, which had a divell, and he commanded the fowle spirit to\ncome foorth of the man, &c. But _Calvine_ saith; Where sathan or the\ndivell is named in the singular number, thereby is meant that power of\nwickednesse, that standeth against the kingdome of justice. And where\nmanie divels are named in the scriptures, we are thereby taught, that\nwe must fight with an infinite multitude of enimies; least despising\nthe fewnesse of them, we should be more slacke to enter into battell,\nand so fall into securitie and idlenes.\n\n\u2666Luke. 8. 27. 28.\u2666\n\n\u2666Mark. 5. 9.\u2666\n\n\u2666Luk. 8.\u2666\n\n\u2666_J. Cal. lib. instit. lib. 1. cap. 14. sect. 14._\u2666\n\nOn the other side, it is as plainelie set downe in the scripture,\nthat some are possessed with the spirit of God, as that the other\nare endued and bound with the spirit of the divell. Yea sometimes we\nread, that one good spirit was put into a great number of persons;\nand againe, that diverse spirits rested in and upon one man: and yet\nno reall or corporall spirit meant. As for example; The Lord tooke of\nthe spirit that was upon _Moses_, and put it upon the seventie elders,\nand when the spirit rested upon them, they prophesied. Why should not\nthis be as substantiall and corporall a spirit, as that, wherewith\nthe maid in the _Acts_ of the apostles was possessed? Also _Elisha_\nintreated _Elia_, that when he departed, his spirit might double upon\nhim. We read also that the spirit of the Lord came upon [a]_Othniel_,\nupon [b]_Gedeon_, [c]_Jeptha_, [d]_Samson_, [e]_Balaam_, [f]_Saule_,\n[g]_David_, [h]_Ezechiel_, [i]_Zacharie_, [k]_Amasay_: yea it is\nwritten, that _Caleb_ had another spirit than all the Israelits beside:\n& in another place it is said, that [l]_Daniel_ had a more excellent\nspirit than anie other. So as, though the spirits, as well good as bad,\nare said to be given by number and proportion; yet the qualitie and not\nthe quantitie of them is alwaies thereby ment and presupposed. Howbeit\nI must confesse, that Christ had the spirit of God without measure,\nas it is written in the evangelist _John_. But where it is said that\nspirits can be made tame, and at commandement, I saie to those grosse\nconceivers of scripture with _Salomon_, who (as they falslie affirme\nwas of all others the greatest conjuror) saith thus in expresse words;\nNo man is lord over a spirit, to reteine a spirit at his pleasure.\n\n\u2666Num. 11.\u2666\n\n\u2666Ibid. vers. 25\u2666\n\n\u2666Acts. 16.\u2666\n\n\u26662. Reg. 2.\u2666\n\n\u2666Judg. 3. 10.\u2666\n\n\u2666[a] Judg. 11. 39.\u2666\n\n\u2666[b] Ibid. 14. 6.\u2666\n\n\u2666[c] Ibid. 14. 6.\u2666\n\n\u2666[d] Num. 24. 2.\u2666\n\n\u2666[e] 1. Sam. 16. 13.\u2666\n\n\u2666[f] 1. Sam. 18. 14.\u2666\n\n\u2666[g] Ezec. 11. 5.\u2666\n\n\u2666[h] 2. Chr. 14.\u2666\n\n\u2666[i] 1. Ch. 12. 18.\u2666\n\n\u2666[k] Numb. 14.\u2666\n\n\u2666[l] Dan. 5. 11.\u2666\n\n\u2666John. 3, 34.\u2666\n\n\u2666Eccles. 8. [8.]\u2666\n\n [Azariah is omitted in the text, and the margin references are\n wrong; they are rightly given opposite]\n\n\u2666[a] Judg. 3. 10.\u2666\n\n\u2666[b] [Judg. 6. 34.]\u2666\n\n\u2666[c] Judg. 11. [2]9.\u2666\n\n\u2666[d] Ibid 14. 6.\u2666\n\n\u2666[e] Num. 24. 2.\u2666\n\n\u2666[f] [1. Sam. 11. 3.]\u2666\n\n\u2666[g] 1. Sam. 16. 13.\n 1. Sam. 18. 14.\u2666\n\n\u2666[h] Ezec. 11. 5.\u2666\n\n\u2666[i] 2. Chr. 14. [15. 1. is Azariah.]\u2666\n\n\u2666[k] [Zech. 24. 20.]\u2666\n\n\u2666[l] 1. Chr. 12. 18.\n Num. 14. [24.]\u2666\n\n\n\n\n The xvii. Chapter.\n\n _Whether spirits and soules can assume bodies, and of their\n creation and substance, wherein writers doo extreamelie\n contend and varie._\n\n\nSome hold opinion, that spirits and soules can assume & take unto them\nbodies at their pleasure, of what shape or substance they list: of\nwhich mind all papists, and some protestants are, being more grosse\nthan another sort, which hold, that such bodies are made to their\nhands. Howbeit, these doo varie in the elements, wherewith these\nspirituall bodies are composed. For (as I have said) some affirme that\nthey consist of fier, some thinke of aier, and some of the starres and\nother celestiall powers. But if they be celestiall, then (as _Peter\nMartyr_ saith) must they follow the circular motion: and if they be\nelementarie, then must they follow the motions of those elements, of\nwhich their bodies consist. Of aier they cannot be: for aier is _Corpus\nhomogenium_; so as everie part of aier is aier, whereof there can be\nno distinct members made. For an organicall bodie must have bones,\nsinewes, veines, flesh, &c: which cannot be made of aier. Neither (as\n_Peter Martyr_ affirmeth) can an aierie bodie receive or have either\nshape or figure. But some ascend up into the clouds, where they find\n(as they saie) diverse shapes and formes even in the aier. Unto which\nobjection _P. Martyr_ answereth, saieng, and that trulie, that clouds\nare not altogether aier, but have a mixture of other elements mingled\nwith them.\n\n\u2666For everie naturall motion is either circular or elem\u0113tarie.\u2666\n\n\n\n\n The xviii. Chapter.\n\n _Certeine popish reasons concerning spirits made of aier, of\n daie divels and night divels, and why the divell loveth no salt\n in his meate._\n\n\nManie affirme (upon a fable cited by _M. Mal._) that spirits are of\naier, bicause they have beene cut (as he saith) in sunder, and closed\npresentlie againe; and also bicause they vanish awaie so suddenlie.\nBut of such apparitions I have alreadie spoken, and am shortlie to\nsaie more, which are rather seene in the imagination of the weake and\ndiseased, than in veritie and truth. Which sights and apparitions,\nas they have beene common among the unfaithfull; so now, since the\npreaching of the gospell they are most rare. And as among faintharted\npeople; namelie, women, children, and sicke folkes, they usuallie\nswarmed: so among strong bodies and good stomachs they never used to\nappeare; as elsewhere I have prooved: which argueth that they were\nonelie phantasticall and imaginarie. Now saie they that imagine divels\nand spirits to be made of aier, that it must needs be that they consist\nof that element; bicause otherwise when they vanish suddenlie awaie,\nthey should leave some earthie substance behind them. If they were of\nwater, then should they moisten the place where they stand, and must\nneeds be shed on the floore. If they consisted of fier, then would they\nburne anie thing that touched them: and yet (saie they) _Abraham_ and\n_Lot_ washed their feete, and were neither scalded nor burnt.\n\n\u2666Gen. 18, 19.\u2666\n\nI find it not in the Bible, but in _Bodin_, that there are daie divels,\nand night divels. The same fellow saith, that _Deber_ is the name of\nthat divell, which hurteth by night; and _Cheleb_ is he that hurteth\nby daie: howbeit, he confesseth that Sathan can hurt both by daie and\nby night; although it be certeine (as he saith) that he can doo more\nharme by night than by daie; producing for example, how in a night\nhe slew the first borne of _\u00c6gypt_. And yet it appeareth plainelie\nin the text, that the Lord himselfe did it. Whereby it seemeth, that\n_Bodin_ putteth no difference betweene God and the divell. For further\nconfirmation of this his foolish assertion, that divels are more\nvaliant by night than by daie, he alledgeth the 104. _Psalme_, wherein\nis written, Thou makest darknesse, and it is night, wherein all the\nbeasts of the forrest creepe foorth, the lions rore, &c: when the sunne\nriseth, they retire, &c. So as now he maketh all beasts to be divels,\nor divels to be beasts. Oh barbarous blindnes! This _Bodin_ also\nsaith, that the divell loveth no salt in his meate, for that it is a\nsigne of eternitie, and used by Gods commandement in all sacrifices;\nabusing the scriptures, which he is not ashamed to quote in that\nbehalfe. But now I will declare how the scripture teacheth our dull\ncapacities to conceive what maner of thing the divell is, by the verie\nnames appropriated unto him in the same.\n\n\u2666_J. Bod. lib. de d\u00e6m. 3. ca. 4._\u2666\n\n\u2666Exod. 12 29.\u2666\n\n\u2666Psa. 104. 20.\u2666\n\n\u2666_J. Bod. lib. de d\u00e6m. 3. ca. 5._\u2666\n\n\u2666Levit. 1.\u2666\n\n\n\n\n The xix. Chapter.\n\n _That such divels as are mentioned in the scriptures, have in their\n names their nature and qualities expressed, with instancies\n thereof._\n\n\nSuch divels as are mentioned in the scriptures by name, have in their\nnames their nature and qualities expressed, being for the most part the\nidols of certeine nations idolatrouslie erected, in steed, or rather in\nspight of God. For _Beelzebub_, which signifieth the lord of the flies,\nbicause he taketh everie simple thing in his web, was an idol or oracle\nerected at _Ekron_, to whom _Ahaziah_ sent to know whether he should\nrecover his disease: as though there had beene no God in Israell.\nThis divell _Beelzebub_ was among the _Jewes_ reputed the principall\ndivell. The _Gr\u00e6cians_ called him _Pluto_, the _Latines Sumanus, quasi\nsummum deorum manium_, the cheefe ghost or spirit of the dead whom they\nsupposed to walke by night: although they absurdlie beleeved also that\nthe soule died with the bodie. So as they did put a difference betweene\nthe ghost of a man and the soule of a man: and so doo our papists;\nhowbeit, none otherwise, but that the soule is a ghost, when it walketh\non the earth, after the dissolution of the bodie, or appeareth to anie\nman, either out of heaven, hell, or purgatorie, and not otherwise.\n[a]_Nisroch_ signifieth a delicate tentation, and was worshipped by\n_Senacherib_ in _Assyria_. [b]_Tarcat_[c] is in English, fettered, and\nwas the divell or idoll of the _Hevites_. [d]_Beelphegor_, otherwise\ncalled _Priapus_, the gaping or naked god was worshipped among the\n_Moabits_. [e]_Adramelech_, that is, the cloke or power of the king,\nwas an idoll at _Sepharvais_, which was a citie of the _Assyrians_.\n[f]_Chamos_, that is feeling, or departing, was worshipped among the\n_Moabits_. [g]_Dagon_, that is, corne or greefe, was the idoll of the\nPhilistines. [h]_Astarte_, that is, a fold or flocke, is the name of a\nshee idoll at _Sydonia_, whom _Salomon_ worshipped: some thinke it was\n_Venus_. [i]_Melchom_, that is, a king, was an idoll or divell, which\nthe sonnes of _Ammon_ worshipped.\n\n\u26662. Reg. 13.\u2666\n\n\u2666Matth. 10. & 12.\n Mark. 3.\n Luk. 11.\u2666\n\n\u2666[a] 2. Reg. 19.\u2666\n\n\u2666[b] 2. Reg. 17.\u2666\n\n\u2666[c] [Tartac]\u2666\n\n\u2666[d] Ose. 9, 11. [10]\n Num. 25.\n Deut. 3. &. 4\n Josu. 22.\u2666\n\n\u2666[e] 2. Reg. 17.\u2666\n\n\u2666[f] Numb. 21.\n 1. Reg. 11.\n 2. Reg. 23.\u2666\n\n\u2666[g] Judg. 16.\n 1. Macc. 10.\u2666\n\n\u2666[h] 1. Reg. 11.\n 2. Reg. 23.\u2666\n\n\u2666[i] 2. Reg. 23.\n 1. Chro. 20.\n Jerem. 49.\u2666\n\n\u2666_Joseph. lib. de antiquit. Jud\u00e6or. 6. cap. 14._\u2666\n\n\u26661. Sam. 7.\n 2. Reg. 23.\u2666\n\n\u2666Psal. 96. [Vulg. vers.]\u2666\n\nSometimes also we find in the scriptures, that divels and spirits take\ntheir names of wicked men, or of the houses or stats of abhominable\npersons: as _Astaroth_, which (as _Josephus_ saith) was the idoll of\nthe _Philistines_, whome the _Jewes_ tooke from them at _Salomons_\ncommandement, and was also worshipped of _Salomon_. Which though\nit signifie riches, flocks, &c: yet it was once a citie belonging\nto _Og_ the king of _Basan_, where they saie the giants dwelt. In\nthese respects _Astaroth_ is one of the speciall divels named in\n_Salomons_ conjuration, and greatlie emploied by the conjurors. I have\nsufficientlie prooved in these quotations, that these idols are _Dii\ngentium_, the gods of the Gentiles: and then the prophet _David_ may\nsatisfie you, that they are divels, who saith _Dii gentium d\u00e6monia\nsunt_, The gods of the Gentiles are divels. What a divell was the rood\nof grace to be thought, but such a one as before is mentioned and\ndescribed, who tooke his name of his courteous and gratious behaviour\ntowards his worshippers, or rather those that offered unto him? The\nidolatrous knaverie wherof being now bewraied, it is among the godlie\nreputed a divell rather than a god: and so are diverse others of the\nsame stampe.\n\n\n\n\n The xx. Chapter.\n\n _Diverse names of the divell, whereby his nature and disposition\n is manifested._\n\n\nIt hath also pleased GOD to informe our weake capacities, as it were\nby similitudes and examples, or rather by comparisons, to understand\nwhat manner of thing the divell is, by the verie names appropriated\nand attributed unto him in the scriptures: wherein sometimes he is\ncalled by one name, sometimes by another, by metaphors according to\nhis conditions. [a]_Elephas_ is called in _Job_, _Behemoth_, which\nis, _Bruta_; whereby the greatnes and brutishnes of the divell is\nfigured. _Leviathan_ is not much different from _Elephas_; whereby\nthe divels great subtiltie and power is shewed unto us. [b]_Mammon_\nis the covetous desire of monie, wherewith the divell overcommeth\nthe reprobate. [c]_D\u00e6mon_ signifieth one that is cunning or craftie.\n_Cacod\u00e6mon_ is perverslie knowing. All those which in ancient\ntimes were worshipped as gods, were so called. [d]_Diabolus_ is\n_Calumniator_, an accuser, or a slanderer. Sathan is _Adversarius_, an\nadversarie, that troubleth and molesteth. [e]_Abaddon_ a destroier.\n[f]_Legio_, bicause they are manie. [g]Prince of the aire. [h]Prince of\nthe world. [i]A king of the sonnes of pride. [k]A roring lion. [l]An\nhomicide or manslear, a lier, and the father of lies. The [m]author of\nsinne. [n]A spirit. Yea somtimes he is called the spirit of the Lord,\nas the executioner and minister of his displeasure, &c. Sometimes,\nthe [o]spirit of fornication, &c. And manie other like epithets or\nadditions are given him for his name. He is also called [p]the angell\nof the Lord. [q]The cruell angell. The [r]angell of sathan. The\n[s]angell of hell. The [t]great dragon, for his pride and force. The\n[u]red dragon for his blouddines. A [x]serpent. An [y]owle, a [z]kite,\na satyre, a crowe, a pellicane, a hedghog, a griph, a storke, &c.\n\n [x should reach to Isai. 27. and y Mark Isai. 13. 34.]\n\n\u2666[a] Job. 40.\n Job. 3.\n Isai. 27.\u2666\n\n\u2666[b] Matth. 6.\n Matt. 4. &c.\n Marc. 16.\u2666\n\n\u2666[c] Jam. 2.\u2666\n\n\u2666[d] Matth. 4.\n John. 8.\n Apoc. 12.\u2666\n\n\u2666[e] Apoc. 9.\u2666\n\n\u2666[f] Marc. 5.\n Luke. 8.\u2666\n\n\u2666[g] Eph. 2.\u2666\n\n\u2666[h] John. 8. 12. 14. 16.\u2666\n\n\u2666[i] Job. 41.\u2666\n\n\u2666[k] 1. Pet. 5.\u2666\n\n\u2666[l] John. 8.\u2666\n\n\u2666[m] 1. John. 3.\u2666\n\n\u2666[n] Acts. 16.v\n\n\u2666[o] Ose. 4.\u2666\n\n\u2666[p] Psal. 34.\n 1. Chr. 21.\u2666\n\n\u2666[q] Prov. 17.\u2666\n\n\u2666[r] 2. Cor. 12.\u2666\n\n\u2666[s] Apoc. 9.\u2666\n\n\u2666[t] Apoc. 12.\u2666\n\n\u2666[u] Job. 41.\u2666\n\n\u2666[x] Gen. 3.\u2666\n\n\u2666[y] Apoc. 12.\u2666\n\n\u2666[z] Isai. 27.\n Isai. 13. 34.\u2666\n\n\n\n\n The xxi. Chapter.\n\n _That the idols or gods of the Gentiles are divels, their\n diverse names, and in what affaires their labours and\n authorities are emploied, wherein also the blind superstition\n of the heathen people is discovered._\n\n\nAnd for so much as the idols of the gentiles are called divels, and\nare among the unlearned confounded and intermedled with the divels\nthat are named in the scriptures; I thought it convenient here to give\nyou a note of them, to whome the Gentiles gave names, according to the\noffices unto them assigned. _Penates_ are the domesticall gods, or\nrather divels that were said to make men live quietlie within doores.\nBut some thinke these rather to be such, as the Gentiles thought to\nbe set over kingdomes: and that _Lares_ are such as trouble private\nhouses, and are set to oversee crosse waies and cities. _Larv\u00e6_ are\nsaid to be spirits that walke onelie by night. _Genii_ are the two\nangels, which they supposed were appointed to wait upon each man.\n_Manes_ are the spirits which oppose themselves against men in the\nwaie. _D\u00e6mones_ were feigned gods by poets, as _Jupiter_, _Juno_, &c.\n_Virunculi terrei_ are such as was Robin good fellowe, that would\nsupplie the office of servants, speciallie of maids; as to make a\nfier in the morning, sweepe the house, grind mustard and malt, drawe\nwater, &c: these also rumble in houses, drawe latches, go up and downe\nstaiers, &c. _Dii geniales_ are the gods that everie man did sacrifice\nunto at the daie of their birth. _Tetrici_ be they that make folke\nafraid, and have such ouglie shape, which manie of our divines doo\ncall _Subterranei_. _Cobali_ are they that followe men, and delight\nto make them laugh, with tumbling, juggling, and such like toies.\n_Virunculi_ are dwarfes about three handfulles long, and doo no hurt;\nbut seeme to dig in mineralles, and to be verie busie, and yet doo\nnothing. _Guteli_ or _Trulli_ are spirits (they saie) in the likenes\nof women, shewing great kindnesse to all men: & hereof it is that we\ncall light women, truls. _D\u00e6mones montani_ are such as worke in the\nmineralles, and further the worke of the labourers woonderfullie, who\nare nothing afraid of them. _Hudgin_ is a verie familiar divell, which\nwill doo no bodie hurt, except he receive injurie: but he cannot abide\nthat, nor yet be mocked: he talketh with men freendlie, sometimes\nvisiblie, and sometimes invisiblie. There go as manie tales upon this\n_Hudgin_, in some parts of _Germanie_, as there did in _England_\nof Robin good fellowe. But this _Hudgin_ was so called, bicause he\nalwaies ware a cap or a hood[\u2020]; and therefore I thinke it was Robin\nhood. Frier _Rush_ was for all the world such another fellow as this\n_Hudgin_, and brought up even in the same schoole; to wit, in a\nkitchen: in so much as the selfe-same tale is written of the one as of\nthe other, concerning the skullian, which is said to have beene slaine,\n&c: for the reading whereof I referre you to Frier _Rush_ his storie,\nor else to _John Wierus De pr\u00e6stigiis d\u00e6monum_.\n\n\u2666Psalm. 96.\u2666\n\n\u2666Juno and Minerva.\u2666\n\n\u2666Cousening gods or knaves.\u2666\n\n\u2666_Terra, aqua, aer, ignis, sol, & Luna._\u2666\n\n\u2666[*]Hudgin of Germanie, and Rush of England.\u2666\n\n\u2666[*] [Hutgin, _Wier_.]\u2666\n\n\u2666_J. Wier. lib. de pr\u00e6st. d\u00e6m. 1. cap. 23._\u2666\n\n\u2666[\u2020] [See note.]\u2666\n\n\u2666Bawdie preests in Ginnie.\u2666\n\n\u2666Looke in the word (_Ob_) lib. 7. cap. 3. pag. 132, 133.\u2666\n\nThere were also _Familiares d\u00e6mones_, which we call familiars: such\nas _Socrates_ and _C\u00e6sar_ were said to have; and such as _Feats_ sold\nto doctor _Burcot_. _Quintus Sertorius_ had _Diana_ hir selfe for his\nfamiliar; and _Numa Pompilius_ had _Aegeria_: but neither the one nor\nthe other of all these could be preserved by their familiars from being\ndestroied with untimelie death. _Simon Samareus_ boasted, that he had\ngotten by conjuration, the soule of a little child that was slaine, to\nbe his familiar, and that he told him all things that were to come,\n&c. I marvell what privilege soules have, which are departed from the\nbodie, to know things to come more than the soules within mans bodie.\nThere were spirits, which they called _Alb\u00e6 mulieres_, and _Alb\u00e6\nSilyll\u00e6_, which were verie familiar, and did much harme (they saie)\nto women with child, and to sucking children. _Deumus_ as a divell is\nworshipped among the _Indians_ in _Calecute_, who (as they thinke) hath\npower given him of God to judge the earth, &c: his image is horriblie\npictured in a most ouglie shape. _Thevet_ saith, that a divell in\n_America_, called _Agnan_, beareth swaie in that countrie. In _Ginnie_\none _Grigrie_ is accounted the great divell, and keepeth the woods:\nthese have preests called _Charoibes_, which prophesie, after they have\nlien by the space of one houre prostrate upon a wench of twelve yeares\nold, and all that while (saie they) he calleth upon a divell called\n_Hovioulsira_, and then commeth foorth and uttereth his prophesie. For\nthe true successe whereof the people praie all the while that he lieth\ngroveling like a lecherous knave. There are a thousand other names,\nwhich they saie are attributed unto divels; and such as they take to\nthemselves are more ridiculous than the names that are given by others,\nwhich have more leasure to devise them. In litle bookes conteining the\ncousening possessed, at _Maidstone_, where such a woonder was wrought,\nas also in other places, you may see a number of counterfeit divels\nnames, and other trish trash.\n\n\n\n\n The xxii. Chapter.\n\n _Of the Romanes cheefe gods called Dii selecti, and of other\n heathen gods, their names and offices._\n\n\nThere were among the _Romans_ twentie idolatrous gods, which were\ncalled _Dii selecti sive electi_, chosen gods; whereof twelve were\nmale, and eight female, whose names doo thus followe: _Janus_,\n_Saturnus_, _Jupiter_, _Genius_, _Mercurius_, _Apollo_, _Mars_,\n_Vulcanus_, _Neptunus_, _Sol_, _Orcus_ and [*]_Vibar_, which were\nall hee gods: _Tellus_, _Ceres_, _Juno_, _Minerva_, _Luna_, _Diana_,\n_Venus_, and _Vesta_, were all she gods. No man might appropriate anie\nof these unto himselfe, but they were left common and indifferent to\nall men dwelling in one realme, province, or notable citie. These\nheathen gentiles had also their gods, which served for sundrie\npurposes; as to raise thunder, they had _Statores_, _Tonantes_,\n_Feretrii_, and _Jupiter Elicius_. They had _Cantius_, to whome they\npraied for wise children, who was more apt for this purpose than\n_Minerva_ that issued out of _Jupiters_ owne braine. _Lucina_ was to\nsend them that were with child safe deliverie, and in that respect was\ncalled the mother of childwives. _Opis_ was called the mother of the\nbabe new borne, whose image women with child hanged upon their girdles\nbefore their bellies, and bare it so by the space of nine moneths; and\nthe midwife alwaies touched the child therewith, before she or anie\nother laied hand thereon.\n\n\u2666[*] [_Liber_]\u2666\n\n\u2666A good god and goddesse for women.\u2666\n\nIf the child were well borne, they sacrificed therunto, although the\nmother miscaried: but if the child were in any part unperfect, or dead,\n&c: they used to beate the image into powder, or to burne or drowne it.\n_Vagianus_ was he that kept their children from crieng, and therefore\nthey did alwaies hang his picture about babes necks: for they thought\nmuch crieng in youth portended ill fortune in age. _Cuninus_, otherwise\n_Cunius_, was he that preserved (as they thought) their children from\nmisfortune in the cradell. _Ruminus_ was to keepe their dugs from\ncorruption. _Volumnus_ and his wife _Volumna_ were gods, the one for\nyoong men, the other for maids that desired marriage: for such as\npraied devoutlie unto them, should soone be married. _Agrestis_ was the\ngod of the fields, and to him they praied for fertilitie. _Bellus_ was\nthe god of warre & warriers, and so also was _Victoria_, to whome the\ngreatest temple in _Rome_ was built. _Honorius_ was he that had charge\nabout inkeepers, that they should well intreat pilgrimes. _Berecynthia_\nwas the mother of all the gods. _Aesculanus_ was to discover their\nmines of gold and silver, and to him they praied for good successe\nin that behalfe. _Aesculapius_ was to cure the sicke, whose father\nwas _Apollo_, and served to keepe weeds out of the corne. _Segacia_\nwas to make seeds to growe. _Flora_ preserved the vines from frosts\nand blasts. _Sylvanus_ was to preserve them that walked in gardens.\n_Bacchus_ was for droonkards, _Pavor_ for cowherds; _Meretrix_ for\nwhores, to whose honour there was a temple built in _Rome_, in the\nmiddest of fortie and foure streets, which were all inhabited with\ncommon harlots. Finallie _Colatina, [*]alias Clotina_, was goddesse\nof the stoole, the jakes, and the privie, to whome as to everie of the\nrest, there was a peculiar temple edified: besides that notable temple\ncalled _Pantheon_, wherein all the gods were placed togither; so as\neverie man and woman, according to their follies and devotions, might\ngo thither and worship what gods they list.\n\n\u2666The names of certeine heathenish gods, and their peculiar offices.\u2666\n\n\u2666[*] [_alias_ Ital.]\u2666\n\n\u2666A verie homelie charge.\u2666\n\n\n\n\n The xxiii. Chapter.\n\n _Of diverse gods in diverse countries._\n\n\nThe _Aegyptians_ were yet more foolish in this behalfe than the\n_Romans_ (I meane the heathenish _Romans_ that then were, and not\nthe popish _Romans_ that now are, for no nation approcheth neere\nto these in anie kind of idolatrie.) The _Aegyptians_ worshipped\n_Anubis_ in the likenesse of a dog, bicause he loved dogs and hunting.\nYea they worshipped all living creatures, as namelie of beasts, a\nbullocke, a dog, & a cat; of flieng fowles, Ibis (which is a bird\nwith a long bill, naturallie devouring up venemous things and noisome\nserpents) and a sparrowhawke; of fishes they had two gods; to wit,\n_Lepidotus piscis_, and _Oxyrinchus_. The _Saitans_ and _Thebans_\nhad to their god a sheepe. In the citie _Lycopolis_ they worshipped\na woolfe; in _Herinopolis_, the _Cynocephalus_; the _Leopolitans_,\na lion; in _L\u00e6topolis_, a fish in _Nilus_ called _Latus_. In the\ncitie _Cynopolis_ they worshipped _Anubis_. At _Babylon_, besides\n_Memphis_, they made an onion their god; the _Thebans_ an eagle; the\n_M\u00e6ndeseans_, a goate; the _Persians_, a fier called _Orimasda_;\nthe _Arabians_, _Bacchus_, _Venus_, and _Diasaren_; the _B\u0153otians_,\n_Amphiaraus_; the _Aphricans_, _Mopsus_; the _Scithians_, _Minerva_;\nthe _Naucratits_, _Serapis_, which is a serpent; _Astartes_ (being as\n_Cicero_ writeth the fourth _Venus_, who was she, as others affirme,\nwhom _Salomon_ worshipped at his concubines request) was the goddesse\nof the _Assyrians_. At _Noricum_, being a part of _Bavaria_, they\nworship _Tibilenus_; the _Moores_ worship _Juba_; the _Macedonians_,\n_Gabirus_; the _P\u0153nians_, _Uranius_; at _Samos Juno_ was their god;\nat _Paphos_, _Venus_; at _Lemnos_, _Vulcane_; at _Naxos_, _Liberus_;\nat _Lampsacke_, _Priapus_ with the great genitals, who was set up\nat _Hellespont_ to be adored. In the ile _Diomedea_, _Diomedes_; at\n_Delphos_, _Apollo_; at _Ephesus_, _Diana_ was worshipped. And bicause\nthey would plaie small game rather than sit out, they had _Acharus\nCyrenaicus_, to keepe them from flies and flieblowes; _Hercules\nCanopius_, to keepe them from fleas; _Apollo Parnopeius_, to keepe\ntheir cheefes from being mouseaten. The _Greeks_ were the first, that I\ncan learne to have assigned to the gods their principall kingdomes and\noffices: as _Jupiter_ to rule in heaven, _Pluto_ in hell, _Neptune_ in\nthe sea, &c. To these they joined, as assistants, divers commissioners;\nas to _Jupiter_, _Saturne_, _Mars_, _Venus_, _Mercurie_, and _Minerva_:\nto _Neptune_, _Nereus_, _&c. Tutilina_ was onelie a mediatrix to\n_Jupiter_, not to destroie corne with thunder or tempests, before whom\nthey usuallie lighted candels in the temple, to appease the same,\naccording to the popish custome in these daies. But I may not repeate\nthem all by name, for the gods of the gentiles were by good record, as\n_Varro_ and others report, to the number of 30. thousand, and upward.\nWhereby the reasonable reader may judge their superstitious blindnesse.\n\n\u2666Beasts, birds, vermine, fishes, herbs and other trumperie worshipped\nas gods.\u2666\n\n\u2666Imperiall gods and their assistants.\u2666\n\n\u2666The number of gods among the gentiles\u2666\n\n\n\n\n The xxiiii. Chapter.\n\n _Of popish provinciall gods, a comparison betweene them and\n heathen gods, of physicall gods, and of what occupation\n everie popish god is._\n\n\nNow if I thought I could make an end in anie reasonable time, I would\nbegin with our antichristian gods, otherwise called popish idols, which\nare as ranke divels as _Dii gentium_ spoken of in the psalmes: or as\n_Dii montium_ set foorth & rehearsed in the first booke of the kings;\nor as _Dii terrarum_ or _Dii populorum_ mentioned in the second of\nthe Chronicles 32. & in the first of the Chronicles 16. or as _Dii\nterr\u00e6_ in Judges 3. or as _Dii filiorum Seir_ in the second of the\nChronicles 25. or as _Dii alieni_, which are so often mentioned in the\nscriptures.\n\n\u26661. Reg. 20.\n 2. Chr. 32.\n 1. Chr. 16.\n Judg. 3.\n 2. Chr. 33.\n 2. Reg. 23,\n &c.\u2666\n\nSurelie, there were in the popish church more of these in number, more\nin common, more private, more publike, more for lewd purposes, and\nmore for no purpose, than among all the heathen, either heretofore, or\nat this present time: for I dare undertake, that for everie heathen\nidoll I might produce twentie out of the popish church. For there\nwere proper idols of everie nation: as S. _George_ on horssebacke for\n_England_ (excepting whome there is said to be no more horssemen in\nheaven save onelie saint _Martine_) S. _Andrew_ for _Burgundie_ and\n_Scotland_, S. _Michael_ for _France_, S. _James_ for _Spaine_, S.\n_Patrike_ for _Ireland_, S. _Davie_ for _Wales_, S. _Peter_ for _Rome_,\nand some part of _Italie_. Had not everie citie in all the popes\ndominions his severall patrone? As _Paule_ for _London_, _Denis_ for\n_Paris_, _Ambrose_ for _Millen_, _Loven_ for _Gaunt_, _Romball_ for\n_Mackline_, S. _Marks_ lion for _Venice_, the three magician kings for\n_Cullen_,[*] and so of other. Yea, had they not for everie small\ntowne, and everie village and parish,[\u2020] (the names wherof I am not\nat leisure to repeat) a severall idoll? As S. _Sepulchre_, for one; S.\n_Bride_, for another; S. All halowes, All saints, and our Ladie for all\nat once: which I thought meeter to rehearse, than a bedroll[\u2021] of\nsuch a number as are in that predicament. Had they not hee idols and\nshee idols, some for men, some for women, some for beasts, and some\nfor fowles, &c? Doo you not thinke that S. _Martine_ might be opposed\nto _Bacchus_? If S. _Martine_ be too weake we have S. _Urbane_, S.\n_Clement_, and manie other to assist him. Was _Venus_ and _Meretrix_\nan advocate for whoores among the Gentiles? Behold, there were in the\nRomish church to encounter with them, S. _Aphra_, S. _Aphrodite_, and\nS. _Maudline_. But insomuch as long _Meg_ was as verie a whoore as the\nbest of them, she had wrong that she was not also canonized, and put\nin as good credit as they: for she was a gentlewoman borne; whereunto\nthe pope hath great respect in canonizing of his saints. For (as I\nhave said) he canonizeth the rich for saints, and burneth the poore\nfor witches. But I doubt not, _Magdalen_, and manie other godlie women\nare verie saints in heaven, and should have beene so, though the pope\nhad never canonized them: but he dooth them wrong, to make them the\npatronesses of harlots and strong strumpets.\n\n\u2666Popish gods of nations.\u2666\n\n\u2666Parish gods or popish idols\u2666\n\n\u2666[*] [= Cologne]\u2666\n\n\u2666[\u2020] [. in text]\u2666\n\n\u2666[\u2021] [= bead\u2014]\u2666\n\nWas there such a traitor among all the heathen idols, as S. _Thomas\nBecket_? Or such a whoore as S. _Bridget_? I warrant you S. _Hugh_ was\nas good a huntesman as _Anubis_. Was _Vulcane_ the protector of the\nheathen smithes? Yea forsooth, and S. _Euloge_ was patrone for ours.\nOur painters had _Luke_, our weavers had _Steven_, our millers had\n_Arnold_, our tailors had _Goodman_, our sowters had _Crispine_, our\npotters had S. _Gore_ with a divell on his shoulder and a pot in his\nhand. Was there a better horseleech among the gods of the Gentiles\nthan S. _Loy_? Or a better sowgelder than S. _Anthonie_? Or a better\ntoothdrawer than S. _Apolline_? I beleeve that _Apollo Parnopeius_ was\nno better a ratcatcher than S. _Gertrude_, who hath the popes patent\nand commendation therefore. The _Thebans_ had not a better shepherd\nthan S. _Wendeline_, nor a better gissard to keepe their geese than\n_Gallus_. But for physicke and surgerie, our idols exceeded them all.\nFor S. _John_, and S. _Valentine_ excelled at the falling evill, S.\n_Roch_ was good at the plague, S. _Petronill_ at the ague. As for S.\n_Margaret_, she passed _Lucina_ for a midwife, and yet was but a maid:\nin which respect S. _Marpurge_ is joined with hir in commission.\n\n\u2666See the golden Legend for the life of S. Bridget.\u2666\n\n\u2666He saints & shee saincts of the old stamp with their peculiar vertues\ntouching the curing of diseases.\u2666\n\nFor mad men, and such as are possessed with divels, S. _Romane_ was\nexcellent, & frier _Ruffine_ was also pretilie skilfull in that art.\nFor botches and biles, _Cosmus_ and _Damian_; S. _Clare_ for the eies,\nS. _Apolline_ for teeth, S. _Job_ for the [*]pox. And for sore brests\nS. _Agatha_ was as good as _Ruminus_. Whosoever served _Servatius_\nwell, should be sure to loose nothing: if _Servatius_ failed in his\noffice, S. _Vinden_ could supplie the matter with his cunning; for\nhe could cause all things that were lost to be restored againe. But\nhere laie a strawe for a while, and I will shew you the names of some,\nwhich exceed these verie far, and might have beene canonized for\narchsaints; all the other saints or idols being in comparison of them\nbut bunglers, and bench-whistlers. And with your leave, when all other\nsaints had given over the matter, and the saints utterlie forsaken of\ntheir servitors, they repaired to these that I shall name unto you,\nwith the good consent of the pope, who is the fautor, or rather the\npatrone of all the saints, divels, and idols living or dead, and of all\nthe gods save one. And whereas none other saint could cure above one\ndisease, in so much as it was idolatrie, follie I should have said,\nto go to _Job_ for anie other maladie than the pox; nothing commeth\namisse to these. For they are good at anie thing, and never a-whit\nnice of their cunning: yea greater matters are said to be in one of\ntheir powers, than is in all the other saints. And these are they: S.\nmother _Bungie_, S. mother _Paine_, S. _Feats_, S. mother _Still_, S.\nmother _Dutton_, S. _Kytrell_, S. _Ursula Kempe_, S. mother _Newman_,\nS. doctor _Heron_, S. _Rosimund_ a good old father, & diverse more that\ndeserve to be registred in the popes kalendar, or rather the divels\nrubrike.\n\n\u2666[*] For the Fr\u0113ch pox or the c\u014dmon kind of pox, or both? This would\nbe knowne.\u2666\n\n\u2666New saints.\u2666\n\n\n\n\n The xxv. Chapter.\n\n _A comparison betweene the heathen and papists, touching their\n excuses for idolatrie._\n\n\nAnd bicause I know, that the papists will saie, that their idols are\nsaints, and no such divels as the gods of the Gentiles were: you may\ntell them, that not onelie their saints, but the verie images of\nthem were called _Divi_. Which though it signifie gods, and so by\nconsequence idols or feends: yet put but an (_ll_) thereunto, and it is\n_Divill_ in English. But they will saie also that I doo them wrong to\ngibe at them; bicause they were holie men and holie women. I grant some\nof them were so, and further from allowance of the popish idolatrie\nemploied upon them, than greeved with the derision used against that\nabuse. Yea even as silver and gold are made idols unto them that love\nthem too well, and seeke too much for them: so are these holie men and\nwomen made idols by them that worship them, and attribute unto them\nsuch honor, as to God onelie apperteineth.\n\n\u2666_Divos vocant Grammatici eos qui ex hominibus dii facti sunt._\u2666\n\nThe heathen gods were for the most part good men, and profitable\nmembers to the commonwealth wherein they lived, and deserved fame, &c:\nin which respect they made gods of them when they were dead; as they\nmade divels of such emperors and philosophers as they hated, or as had\ndeserved ill among them. And is it not even so, and woorsse, in the\ncommonwealth and church of poperie? Dooth not the pope excommunicate,\ncursse, and condemne for heretikes, and drive to the bottomlesse pit\nof hell, proclaming to be verie divels, all those that either write,\nspeake or thinke contrarie to his idolatrous doctrine? _Cicero_, when\nhe derided the heathen gods, and inveied against them that yeelded\nsuch servile honor unto them, knew the persons, unto whom such abuse\nwas committed, had well deserved as civill citizens; and that good fame\nwas due unto them, and not divine estimation. Yea the infidels that\nhonored those gods, as hoping to receive benefits for their devotion\nemploied that waie, knew and conceived that the statues and images,\nbefore whome with such reverence they powred foorth their praiers,\nwere stockes and stones, and onelie pictures of those persons whome\nthey resembled: yea they also knew, that the parties themselves were\ncreatures, and could not doo so much as the papists and witchmongers\nthinke the Roode of grace, or mother _Bungie_ could doo. And yet the\npapists can see the abuse of the Gentils, and may not heare of their\nowne idolatrie more grosse and damnable than the others.\n\n\u2666_Cic. de natur. deorum._\u2666\n\n\u2666The papists see a moth in the eie of others, but no beame in their\nowne.\u2666\n\n\n\n\n The xxvi. Chapter.\n\n _The conceipt of the heathen and the papists all one in\n idolatrie, of the councell of Trent, a notable storie of a\n hangman arraigned after he was dead and buried, &c._\n\n\nBut papists perchance will denie, that they attribute so much to these\nidols as I report; or that they thinke it so meritorious to praie\nto the images of saints as is supposed, affirming that they worship\nGod, and the saints themselves, under the formes of images. Which was\nalso the conceipt of the heathen, and their excuse in this behalfe;\nwhose eiesight and insight herein reached as farre as the papisticall\ndistinctions published by popes and their councels. Neither doo anie of\nthem admit so grosse idolatrie, as the councell of _Trent_ hath doone,\nwho alloweth that worship to the Rood that is due to Jesus Christ\nhimselfe, and so likewise of other images of saints. I thought it not\nimpertinent therfore in this place to insert an example taken out of\nthe Rosarie of our Ladie, in which booke doo remaine (besides this)\nninetie and eight examples to this effect: which are of such authoritie\nin the church of _Rome_, that all scripture must give place unto\nthem. And these are either read there as their speciall homilies, or\npreached by their cheefe doctors. And this is the sermon for this daie\nverbatim translated out of the said Rosarie, a booke much esteemed and\nreverenced among papists.\n\n\u2666The idolatrous councell of Trent.\u2666\n\nA certeine hangman passing by the image of our Ladie, saluted hir,\ncommending himselfe to hir protection. Afterwards, while he praied\nbefore hir, he was called awaie to hang an offendor: but his enimies\nintercepted him, and slew him by the waie. And lo a certeine holie\npreest, which nightlie walked about everie church in the citie, rose\nup that night, and was going to his ladie, I should saie to our ladie\nchurch. And in the churchyard he saw a great manie dead men, and\nsome of them he knew, of whome he asked what the matter was, &c. Who\nanswered, that the hangman was slaine, and the divell challenged his\nsoule, the which our ladie said was hirs: and the judge was even at\nhand comming thither to heare the cause, & therefore (said they) we\nare now come togither. The preest thought he would be at the hearing\nhereof, and hid himselfe behind a tree; and anon he saw the judiciall\nseat readie prepared and furnished, where the judge, to wit Jesus\nChrist, sate, who tooke up his mother unto him. Soone after the divels\nbrought in the hangman pinnioned, and prooved by good evidence, that\nhis soule belonged to them. On the other side, our ladie pleaded for\nthe hangman, prooving that he, at the houre of death, commended his\nsoule to hir. The judge hearing the matter so well debated on either\nside, but willing to obeie (for these are his words) his mothers\ndesire, and loath to doo the divels anie wrong, gave sentence, that\nthe hangmans soule should returne to his bodie, untill he had made\nsufficient satisfaction; ordeining that the pope should set foorth a\npublike forme of praier for the hangmans soule. It was demanded, who\nshould doo the arrand to the popes holines? Marie quoth our ladie, that\nshall yonder preest that lurketh behind the tree. The preest being\ncalled foorth, and injoined to make relation hereof, and to desire the\npope to take the paines to doo according to this decree, asked by what\ntoken he should be directed. Then was delivered unto him a rose of such\nbeautie, as when the pope saw it, he knew his message was true. And so,\nif they doo not well, I praie God we may.\n\n\u2666_Exempl. 4._\u2666\n\n\u2666But our ladie spied him well enough: as you shal read.\u2666\n\n\u2666The preests arse made buttons.\u2666\n\n\n\n\n The xxvii. Chapter.\n\n _A confutation of the fable of the hangman, of manie other feined\n and ridiculous tales and apparitions, with a reproofe thereof._\n\n\nBy the tale above mentioned you see what it is to worship the image\nof our ladie. For though we kneele to God himselfe, and make never so\nhumble petitions unto him, without faith and repentance, it shall doo\nus no pleasure at all. Yet this hangman had great freendship shewed him\nfor one point of courtesie used to our ladie, having not one dramme\nof faith, repentance, nor yet of honestie in him. Neverthelesse, so\ncredulous is the nature of man, as to beleeve this and such like\nfables: yea, to discredit such stuffe, is thought among the papists\nflat heresie. And though we that are protestants will not beleeve these\ntoies, being so apparentlie popish: yet we credit and report other\nappearances, and assuming of bodies by soules and spirits; though they\nbe as prophane, absurd, and impious as the other. We are sure the holie\nmaide of _Kents_ vision was a verie cousenage: but we can credit,\nimprint, and publish for a true possession or historie, the knaverie\nused by a cousening varlot at _Maidstone_;[*] and manie other such as\nthat was. We thinke soules and spirits may come out of heaven or hell,\nand assume bodies, beleeving manie absurd tales told by the schoolemen\nand Romish doctors to that effect: but we discredit all the stories\nthat they, and as grave men as they are, tell us upon their knowledge\nand credit, of soules condemned to purgatorie, wandering for succour\nand release by trentals and masses said by a popish preest, &c: and yet\nthey in probabilitie are equall, and in number farre exceed the other.\n\n\u2666Our B. ladies favor.\u2666\n\n\u2666[*] [p. _132_.]\u2666\n\n\u2666_Greg. 4. dialog. cap. 51.\n Alexand lib. 5. cap. 23. & lib. 2. cap. 9. &c._\u2666\n\n\u2666_Greg. lib. 4. dialog. ca. 40. idem cap. 55_, and in other places\nelsewhere innumerable.\u2666\n\nWe thinke that to be a lie, which is written, or rather fathered upon\n_Luther_; to wit, that he knew the divell, and was verie conversant\nwith him, and had eaten manie bushels of salt and made jollie good\ncheere with him; and that he was confuted in a disputation with a\nreall divell about the abolishing of private masse. Neither doo we\nbeleeve this report, that the divell in the likenes of a tall man,\nwas present at a sermon openlie made by _Carolostadius_; and from\nthis sermon went to his house, and told his sonne that he would fetch\nhim awaie after a daie or twaine: as the papists saie he did in deed,\nalthough they lie in everie point thereof most maliciouslie. But we can\nbeleeve _Platina_ and others, when they tell us of the appearances of\npope _Benedict_ the eight, and also the ninth; how the one rode upon a\nblacke horsse in the wildernesse, requiring a bishop (as I remember)\nwhome he met, that he would distribute certeine monie for him, which he\nhad purloined of that which was given in almes to the poore, &c: and\nhow the other was seene a hundred yeares after the divell had killed\nhim in a wood, of an heremite, in a beares skinne, and an asses head on\nhis shoulders, &c: himselfe saieng that he appeared in such sort as he\nlived. And diverse such stuffe rehearseth _Platina_.\n\n\u2666_Micha. And. thes. 151._\u2666\n\n\u2666_Alex. ab Alexand. lib. 4. genealog. dierum. cap. 19._\n _Plutarch. oratione ad Apollonium._\n _Item. Basiliens. in epist._\n _Platina de vitis pontificum._\n _Nauclerus. 2 generat. 35._\u2666\n\nNow bicause S. _Ambrose_ writeth, that S. _Anne_ appeared to\n_Constance_ the daughter of _Constantine_, and to hir parents watching\nat hir sepulchre: and bicause _Eusebius_ and _Nicephorus_ saie,\nthat the _Pontamian_ virgine, _Origins_ disciple, appeared to S.\n_Basil_, and put a crowne upon his head, in token of the glorie of\nhis martyrdome, which should shortlie followe: and bicause _Hierome_\nwriteth of _Paules_ appearance; and _Theodoret_, of S. _John_ the\n_Baptist_; and _Athanasius_, of _Ammons_, _&c_: manie doo beleeve the\nsame stories and miraculous appearances to be true. But few protestants\nwill give credit unto such shamefull fables, or anie like them, when\nthey find them written in the Legendarie, Festivall, Rosaries of our\nLadie, or anie other such popish authors. Whereby I gather, that if the\nprotestant beleeve some few lies, the papists beleeve a great number.\nThis I write, to shew the imperfection of man, how attentive our eares\nare to hearken to tales. And though herein consist no great point\nof faith or infidelitie; yet let us that professe the gospell take\nwarning of papists, not to be carried awaie with everie vaine blast of\ndoctrine: but let us cast awaie these prophane and old wives fables.\nAnd although this matter have passed so long with generall credit and\nauthoritie: yet manie [*]grave authors have condemned long since all\nthose vaine visions and apparitions, except such as have beene shewed\nby God, his sonne, and his angels. _Athanasius_ saith, that soules\nonce loosed from their bodies, have no more societie with mortall men.\n_Augustine_ saith, that if soules could walke and visit their freends,\n&c: or admonish them in sleepe, or otherwise, his mother that followed\nhim by land and by sea would shew hir selfe to him, and reveale hir\nknowledge, or give him warning, &c. But most true it is that is written\nin the gospell; We have _Moses_ and the prophets, who are to be\nhearkened unto, and not the dead.\n\n\u2666_Ambr. ser. 90 de passione Agn._\u2666\n\n\u2666_Euseb. lib. eccles. hist. 5._\u2666\n\n\u2666_Niceph. lib. 5 cap. 7._\u2666\n\n\u2666_Hieronym. in vita Pau._\u2666\n\n\u2666_Theodor. lib. hist. 5. ca. 24._\u2666\n\n\u2666_Athan. in vita Antho._\u2666\n\n\u2666[*] _Melancth. in Calendar. Manlii. 23. April._\u2666\n\n\u2666_Marbach. lib. de miracul. adversus Ins._\u2666\n\n\u2666_Johannes Rivius de veter. superstit._\u2666\n\n\u2666_Athan. lib. 99. qu\u00e6. 11._\u2666\n\n\u2666_August. de cura pro mortu. ca. 13._\u2666\n\n\u2666Luk. 16.\u2666\n\n\n\n\n The xxviii. Chapter.\n\n _A confutation of Johannes Laurentius, and of manie others,\n mainteining these fained and ridiculous tales and\n apparitions, and what driveth them awaie: of Moses and Helias\n appearance in mount Thabor._\n\n\nFurthermore, to prosecute this matter in more words; if I saie that\nthese apparitions of soules are but knaveries and cousenages; they\nobject that _Moses_ and _Helias_ appeared in mount _Thabor_, and talked\nwith Christ, in the presence of the principall apostles: yea, and that\nGod appeared in the bush, &c. As though spirits and soules could doo\nwhatsoever it pleaseth the Lord to doo, or appoint to be doone for his\nowne glorie, or for the manifestation of his sonne miraculouslie. And\ntherefore I thought good to give you a taste of the witchmongers absurd\nopinions in this behalfe.\n\n\u2666Matth 17. Luke. 9.\u2666\n\n\u2666_Johan. Laur. lib. de natur. d\u00e6mon._\u2666\n\nAnd first you shall understand, that they hold, that all the soules in\nheaven may come downe and appeare to us when they list, and assume anie\nbodie saving their owne: otherwise (saie they) such soules should not\nbe perfectlie happie. They saie that you may know the good soules from\nthe bad verie easilie. For a damned soule hath a verie heavie and sowre\nlooke; but a saints soule hath a cheerefull and a merrie countenance:\nthese also are white and shining, the other cole blacke. And these\ndamned soules also maie come up out of hell at their pleasure; although\n_Abraham_ made _Dives_ beleeve the contrarie. They affirme that damned\nsoules walke oftenest: next unto them the soules of purgatorie; and\nmost seldome the soules of saints. Also they saie that in the old lawe\nsoules did appeare seldome; and after doomes daie they shall never\nbe seene more: in the time of grace they shall be most frequent. The\nwalking of these soules (saith _Michael Andr._) is a most excellent\nargument for the proofe of purgatorie: for (saith he) those soules have\ntestified that which the popes have affirmed in that behalfe; to wit,\nthat there is not onelie such a place of punishment, but that they are\nreleased from thence by masses, and such other satisfactorie works;\nwhereby the goodnes of the masse is also ratified and confirmed.\n\n\u2666_Mich. Andr. thes. 222, &c_\u2666\n\n\u2666_Idem thes. 235. &. 136._\u2666\n\n\u2666_Idem thes. 226._\u2666\n\n\u2666_Th. Aq. 1. pa. qu\u00e6. 89. ar. 8._\u2666\n\n\u2666_Gregor. in dial. 4._\u2666\n\n\u2666_Mich. And. thes. 313. 316. 317._\u2666\n\nThese heavenlie or purgatorie soules (saie they) appeare most commonlie\nto them that are borne upon ember daies, and they also walke most\nusuallie on those ember daies: bicause we are in best state at that\ntime to praie for the one, and to keepe companie with the other.\nAlso they saie, that soules appeare oftenest by night; bicause men\nmay then be at best leasure, and most quiet. Also they never appeare\nto the whole multitude, seldome to a few, and most commonlie to one\nalone: for so one may tell a lie without controlment. Also they are\noftenest seene by them that are readie to die: as _Trasilla_ sawe pope\n_F\u0153lix_; _Ursine_, _Peter_ and _Paule_; _Galla Romana_, _S. Peter_;\nand as _Musa_ the maid sawe our Ladie: which are the most certeine\nappearances, credited and allowed in the church of _Rome_: also they\nmay be seene of some, and of some other in that presence not seene\nat all; as _Ursine_ sawe _Peter_ and _Paule_, and yet manie at that\ninstant being present could not see anie such sight, but thought it\na lie: as I doo. _Michael Andr\u00e6as_ confesseth, that papists see more\nvisions than protestants: he saith also, that a good soule can take\nnone other shape than of a man; marie a damned soule may and dooth\ntake the shape of a blacke moore, or of a beast, or of a serpent, or\nspeciallie of an heretike. The christian signes that drive awaie these\nevill soules, are the crosse, the name of Jesus, and the relikes of\nsaints: in the number whereof are holiwater, holie bread, _Agnus Dei_,\n_&c._ For _Andrew_ saith, that notwithstanding _Julianus_ was an\n_Apostata_, and a betraier of christian religion: yet at an extremitie,\nwith the onelie signe of the crosse, he drave awaie from him manie\nsuch evill spirits; whereby also (he saith) the greatest diseases and\nsicknesses are cured, and the sorest dangers avoided.\n\n\u2666_Idem thes. 346._\u2666\n\n\u2666_Leo. serm. de jejuniis 10. mens._\u2666\n\n\u2666_Gelas. in epistola ad episc._\u2666\n\n\u2666_Mich. Andr. thes. 345._\u2666\n\n\u2666_Greg. dial. 4. cap. 1. 12. 14._\u2666\n\n\u2666_Mich. And. thes. 347._\u2666\n\n\u2666_Greg. dial. 4. cap. 11._\u2666\n\n\u2666_Mich. And. thes. 347._\u2666\n\n\u2666_Mich. And. thes. 341._\u2666\n\n\u2666_Ide. thes. 388._\u2666\n\n\u2666_Ide. thes. 411._\u2666\n\n\u2666_Mal. malef. J. Bod. &c._\u2666\n\n\u2666_Mich. And. these. 412._\u2666\n\n\u2666Idem. thes. 414.\u2666\n\n\n\n\n The xxix. Chapter.\n\n _A confutation of assuming of bodies, and of the serpent that\n seduced Eve._\n\n\nThey that contend so earnestlie for the divels assuming of bodies\nand visible shapes, doo thinke they have a great advantage by the\nwords uttered in the third of _Genesis_, where they saie, the divell\nentered into a serpent or snake: and that by the cursse it appeareth,\nthat the whole displeasure of God lighted upon the poore snake onlie.\nHow those words are to be considered may appeare, in that it is of\npurpose so spoken, as our weake capacities may thereby best conceive\nthe substance, tenor, and true meaning of the word, which is there set\ndowne in the manner of a tragedie, in such humane and sensible forme,\nas woonderfullie informeth our understanding; though it seeme contrarie\nto the spirituall course of spirits and divels, and also to the nature\nand divinitie of God himselfe; who is infinite, and whome no man ever\nsawe with corporall eies, and lived. And doubtles, if the serpent there\nhad not beene taken absolutelie, nor metaphoricallie for the divell,\nthe Holie-ghost would have informed us thereof in some part of that\nstorie. But to affirme it sometimes to be a divell, and sometimes a\nsnake; whereas there is no such distinction to be found or seene in the\ntext, is an invention and a fetch (me thinks) beyond the compasse of\nall divinitie. Certeinlie the serpent was he that seduced _Eve_: now\nwhether it were the divell, or a snake; let anie wise man (or rather\nlet the word of God) judge. Doubtles the scripture in manie places\nexpoundeth it to be the divell. And I have (I am sure) one wiseman on\nmy side for the interpretation hereof, namelie _Salomon_; who saith,\nThrough envie[*] of the divell came death into the world: referring\nthat to the divell, which _Moses_ in the letter did to the serpent. But\na better expositor hereof needeth not, than the text it selfe, even in\nthe same place, where it is written; I will put enmitie betweene thee\nand the woman, and betweene thy seed and hir seed: he shall breake\nthy head, and thou shalt bruse his heele. What christian knoweth not,\nthat in these words the mysterie of our redemption is comprised and\npromised? Wherein is not meant (as manie suppose) that the common seed\nof woman shall tread upon a snakes head, and so breake it in peeces,\n&c: but that speciall seed, which is Christ, should be borne of a\nwoman, to the utter overthrow of sathan, and to the redemption of\nmankind, whose heele or flesh in his members the divell should bruse\nand assault, with continuall attempts, and carnall provocations, &c.\n\n\u2666Gen 3, 14, 15.\u2666\n\n\u2666Gen. 3, 1.\n 1. Cor. 11. 3.\u2666\n\n\u2666Sap. 2, 24.\u2666\n\n\u2666[*] [= hatred]\u2666\n\n\n\n\n The xxx. Chapter.\n\n _The objection concerning the divels assuming of the serpents\n bodie answered._\n\n\nThis word Serpent in holie scripture is taken for the divell: The\nserpent was more subtill than all the beasts of the feeld. It likewise\nsignifieth such as be evill speakers, such as have slandering toongs,\nalso heretiks, &c: They have sharpned their toongs like serpents. It\ndooth likewise betoken the death and sacrifice of Christ: As _Moses_\nlifted up the serpent in the wildernesse, so must the sonne of man be\nlifted up upon the crosse. Moreover, it is taken for wicked men: O yee\nserpents and generation of vipers. Thereby also is signified as well\nwise as a subtile man: and in that sense did Christ himselfe use it;\nsaieng, Be ye wise as serpents, &c. So that by this breefe collection\nyou see, that the word serpent, as it is equivocall, so likewise it\nis sometimes taken in the good and sometimes in the evill part. But\nwhere it is said, that the serpent was father of lies, author of death,\nand the worker of deceipt: me thinks it is a ridiculous opinion to\nhold, that thereby a snake is meant; which must be, if the letter be\npreferred before the allegorie. Trulie _Calvines_ opinion is to be\nliked and reverenced, and his example to be embraced and followed, in\nthat he offereth to subscribe to them that hold, that the Holie-ghost\nin that place did of purpose use obscure figures, that the cleare\nlight thereof might be deferred, till Christs comming. He saith also\nwith like commendation (speaking hereof, and writing upon this place)\nthat _Moses_ doth accommodate and fitten for the understanding of\nthe common people, in a rude and grosse stile, those things which he\nthere delivereth; forbearing once to rehearse the name of sathan. And\nfurther he saith, that this order may not be thought of _Moses_ his\nowne devise; but to be taught him by the spirit of God: for such was\n(saith he) in those daies the childish age of the church, which was\nunable to receive higher or profounder doctrine. Finallie, he saith\neven hereupon, that the Lord hath supplied, with the secret light of\nhis spirit, whatsoever wanted in plainenes and clearenes of externall\nwords.\n\n\u2666Gen. 3, 1.\u2666\n\n\u2666Psal. 139, 4.\u2666\n\n\u2666Num. 8. & 9.\n John. 3, 14.\u2666\n\n\u2666Matt. 23, 33.\u2666\n\n\u2666Matt. 10, 16.\u2666\n\n\u2666_J. Cal. in Genes. cap. 3. 1._\u2666\n\n\u2666_Idem ibid._\u2666\n\n\u2666_Idem ibid._\u2666\n\n\u2666_Idem ibid._\u2666\n\nIf it be said, according to experience, that certeine other beasts are\nfarre more subtill than the serpent: they answer, that it is not absurd\nto confesse, that the same gift was taken awaie from him, by God,\nbicause he brought destruction to mankind. Which is more (me thinkes)\nthan need be granted in that behalfe. For Christ saith not; Be yee wise\nas serpents were before their transgression: but, Be wise as serpents\nare. I would learne what impietie, absurditie, or offense it is to\nhold, that _Moses_, under the person of the poisoning serpent or snake,\ndescribeth the divell that poisoned _Eve_ with his deceiptfull words,\nand venomous assault. Whence commeth it else, that the divell is called\nso often, The viper, The serpent, &c: and that his children are called\nthe generation of vipers; but upon this first description of the divell\nmade by _Moses_? For I thinke none so grosse, as to suppose, that the\nwicked are the children of snakes, according to the letter: no more\nthan we are to thinke and gather, that God keepeth a booke of life,\nwritten with penne and inke upon paper; as citizens record their free\nmen.\n\n\u2666Matt. 10, 16.\u2666\n\n\u2666Isai. 30, 6.\n Matth 3. 12. 13.\n Luk. 3, &c.\n Gen. 3.\u2666\n\n\n\n\n The xxxi. Chapter.\n\n _Of the cursse rehearsed Gen. 3. and that place rightlie expounded,\n John Calvines opinion of the divell._\n\n\nThe cursse rehearsed by God in that place, whereby witchmongers labour\nso busilie to proove that the divell entered into the bodie of a snake,\nand by consequence can take the bodie of anie other creature at his\npleasure, &c: reacheth (I thinke) further into the divels matters,\nthan we can comprehend, or is needfull for us to know, that understand\nnot the waies of the divels creeping, and is farre unlikelie to extend\nto plague the generation of snakes: as though they had beene made\nwith legs before that time, and through this cursse were deprived\nof that benefit. And yet, if the divell should have entred into the\nsnake, in maner and forme as they suppose; I cannot see in what degree\nof sinne the poore snake should be so guiltie, as that God, who is\nthe most righteous judge, might be offended with him. But although\nI abhorre that lewd interpretation of the familie of love, and such\nother heretikes, as would reduce the whole Bible into allegories:\nyet (me thinkes) the creeping there is rather metaphoricallie or\nsignificativelie spoken, than literallie; even by that figure, which\nis there prosecuted to the end. Wherein the divell is resembled to\nan odious creature, who as he creepeth upon us to annoie our bodies;\nso doth the divell there creepe into the conscience of _Eve_, to\nabuse and deceive hir: whose seed nevertheles shall tread downe and\ndissolve his power and malice. And through him, all good christians (as\n_Calvine_ saith) obteine power to doo the like. For we may not imagine\nsuch a materiall tragedie, as there is described, for the ease of our\nfeeble and weake capacities.\n\n\u2666Familie of love.\u2666\n\n\u2666_J. Cal. lib. instit. 1. cap. 14. sect. 18._\u2666\n\nFor whensoever we find in the scriptures, that the divell is called\ngod, the prince of the world, a strong armed man, to whome is given\nthe power of the aier, a roring lion, a serpent, &c: the Holie-ghost\nmooved us thereby, to beware of the most subtill, strong and mightie\nenimie, and to make preparation, and arme our selves with faith\nagainst so terrible an adversarie. And this is the opinion and counsell\nof _Calvine_, that we seeing our owne weakenes, & his force manifested\nin such termes, may beware of the divell, and may flie to God for\nspirituall aid and comfort. And as for his corporall assaults, or his\nattempts upon our bodies, his nightwalkings, his visible appearings,\nhis dansing with witches, &c: we are neither warned in the scriptures\nof them, nor willed by God or his prophets to flie them; neither is\nthere anie mention made of them in the scriptures. And therefore\nthinke I those witchmongers and absurd writers to be as grosse on the\none side, as the _Sadduces_ are impious and fond on the other; which\nsaie, that spirits and divels are onlie motions and affections, and\nthat angels are but tokens of Gods power. I for my part confesse with\n_Augustine_, that these matters are above my reach and capacitie: and\nyet so farre as Gods word teacheth me, I will not sticke to saie,\nthat they are living creatures, ordeined to serve the Lord in their\nvocation. And although they abode not in their first estate, yet that\nthey are the Lords ministers, and executioners of his wrath, to trie\nand tempt in this world, and to punish the reprobate in hell fier in\nthe world to come.\n\n\u2666_J. Cal. li. inst. 1. cap. 14. sect. 13._\u2666\n\n\u2666_Aug. de cura pro mort. &c._\u2666\n\n\n\n\n The xxxii. Chapter.\n\n _Mine owne opinion and resolution of the nature of spirits, and of\n the divell, with his properties._\n\n\nBut to use few words in a long matter, and plaine termes in a doubtfull\ncase, this is mine opinion concerning this present argument. First,\nthat divels are spirits, and no bodies. For (as _Peter Martyr_ saith)\nspirits and bodies are by antithesis opposed one to another: so as a\nbodie is no spirit, nor a spirit a bodie. And that the divell, whether\nhe be manie or one (for by the waie you shall understand, that he is\nso spoken of in the scriptures, as though there were [a]but one, and\nsometimes as though [b]one were manie legions, the sense whereof I have\nalreadie declared according to _Calvins_ opinion, he is a creature\nmade by God, and that for vengeance, as it is [c]written in _Eccl._\n39. _verse._ 28: and of himselfe naught, though emploied by God to\nnecessarie and good purposes. For in places, where it is written,\nthat [d]all the creatures of God are good; and againe, when God, in\nthe creation of the world, [e]sawe all that he had made was good: the\ndivell is not comprehended within those words of commendation. For it\nis written that he was a [f]murtherer from the beginning, and abode not\nin the truth, bicause there is no truth in him; but when he speaketh\na lie, he speaketh of his owne, as being a lier, and the father of\nlies, and (as _John_ saith) a sinner from the beginning. Neither was\nhis creation (so farre as I can find) in that weeke that God made man,\nand those other creatures mentioned in _Genesis_ the first; and yet\nGod created him purposelie to destroie. I take his substance to be\nsuch as no man can by learning define, nor by wisedome search out. _M.\nDeering_ saith, that _Paule_ himselfe, reckoning up principalities,\npowers, &c: addeth, Everie name that is named in this world, or in the\nworld to come. A cleere sentence (saith he) of _Paules_ modestie, in\nconfessing a holie ignorance of the state of angels: which name is also\ngiven to divels in other places of the scripture. His essence also and\nhis forme is so proper and peculiar (in mine opinion) unto himselfe,\nas he himselfe cannot alter it, but must needs be content therewith,\nas with that which God hath ordeined for him, and assigned unto him,\nas peculiarlie as he hath given to us our substance without power to\nalter the same at our pleasures. For we find not that a spirit can\nmake a bodie, more than a bodie can make a spirit: the spirit of God\nexcepted, which is omnipotent. Nevertheles, I learne that their nature\nis prone to all mischeefe: for as the verie signification of an enimie\nand an accuser is wrapped up in _Sathan_ and _Diabolus_; so dooth\nChrist himselfe declare him to be in the thirteenth of _Matthew_. And\ntherefore he brooketh well his name: for he lieth dailie in wait, not\nonelie to corrupt, but also to destroie mankind; being (I saie) the\nverie tormentor appointed by God to afflict the wicked in this world\nwith wicked temptations, and in the world to come with hell fier. But\nI may not here forget how _M. Mal._ and the residue of that crew doo\nexpound this word _Diabolus_: for _Dia_ (saie they) is _Duo_, and\n_Bolus_ is _Morsellus_; whereby they gather that the divell eateth up a\nman both bodie and soule at two morselles. Whereas in truth the wicked\nmay be said to eate up and swallowe downe the divell, rather than the\ndivell to eate up them; though it may well be said by a figure, that\nthe divell like a roring lion seeketh whome he may devoure: which\nis ment of the soule and spirituall devouring, as verie novices in\nreligion may judge.\n\n\u2666[a] 1. Sam. 22.\n Luk. 8.\n John. 8.\n Eph. 6.\n 2. Tim. 2.\n 1. Pet. 5.\u2666\n\n\u2666[b] Coloss. 1, verse. 16.\n 1. Cor. 10.\n Matth. 8, & 10.\n Luke. 4.\u2666\n\n\u2666[c] Sap. 1.\n Apocal. 4.\u2666\n\n\u2666[d] 1. Tim. 4, 4\u2666\n\n\u2666[e] Gen. 1.\u2666\n\n\u2666[f] Gen. 8. 44.\u2666\n\n\u2666_P. Mart. in loc. com. 9. sect. 14._\u2666\n\n\u26661. Joh. 3. 8.\n Isai. 54. 16.\u2666\n\n\u2666Edw. Deering, in his read. upon the Hebr. 1. reading the 6.\u2666\n\n\u2666Eph. 6, 12.\n Col. 2, 16.\n Matth. 25.\u2666\n\n\u26661. Pet. 5.\u2666\n\n\u2666Idem ibid.\u2666\n\n\u2666Matt. 25. 41.\u2666\n\n\u2666_Mal. malef. par. 1. qu\u00e6. 5._\u2666\n\n\u2666The etymon of the word _Diabolus_.\u2666\n\n\n\n\n The xxxiii. Chapter.\n\n _Against fond witchmongers, and their opinions concerning\n corporall divels._\n\n\nNow, how _Brian Darcies_ he spirits and shee spirits, Tittie and\nTiffin, Suckin and Pidgin, Liard and Robin, &c: his white spirits and\nblacke spirits, graie spirits and red spirits, divell tode and divell\nlambe, divels cat and divels dam, agree herewithall, or can stand\nconsonant with the word of GOD, or true philosophie, let heaven and\nearth judge. In the meane time, let anie man with good consideration\nperuse that booke published by _W. W._ and it shall suffice to satisfie\nhim in all that may be required touching the vanities of the witches\nexaminations, confessions, and executions: where, though the tale\nbe told onlie of the accusers part, without anie other answer of\ntheirs than their adversarie setteth downe; mine assertion will be\nsufficientlie prooved true. And bicause it seemeth to be performed\nwith some kind of authoritie, I will saie no more for the confutation\nthereof, but referre you to the booke it selfe; whereto if nothing be\nadded that may make to their reproch, I dare warrant nothing is left\nout that may serve to their condemnation. See whether the witnesses\nbe not single of what credit, sex and age they are; namelie lewd,\nmiserable, and envious poore people; most of them which speake to anie\npurpose being old women, & children of the age of 4. 5. 6. 7. 8. or 9.\nyeares.\n\n\u2666The booke of W. W. published, &c.\u2666\n\nAnd note how and what the witches confesse, and see of what weight and\nimportance the causes are; whether their confessions be not woonne\nthrough hope of favour, and extorted by flatterie or threats, without\nproofe. But in so much as there were not past seventeene or eighteene\ncondemned at once at S. _Osees_ in the countie of _Essex_, being a\nwhole parish (though of no great quantitie) I will saie the lesse:\ntrusting that by this time there remaine not manie in that parish. If\nanie be yet behind, I doubt not, but _Brian Darcie_ will find them out;\nwho, if he lacke aid, _Richard Gallis_ of _Windesor_ were meete to be\nassociated with him; which _Gallis_ hath set foorth another booke to\nthat effect, of certeine witches of _Windsore_ executed at _Abington_.\nBut with what impudencie and dishonestie he hath finished it, with what\nlies and forgeries he hath furnished it, what follie and frensie he\nhath uttered in it; I am ashamed to report: and therefore being but a\ntwo pennie booke, I had rather desire you to buie it, and so to peruse\nit, than to fill my booke with such beastlie stuffe.\n\n\u2666At S. Osees 17. or 18. witches c\u014ddemned at once.\u2666\n\n\n\n\n The xxxiiii. Chapter.\n\n _A conclusion wherein the Spirit of spirits is described, by\n the illumination of which spirit all spirits are to be tried:\n with a confutation of the Pneumatomachi flatlie denieng the\n divinitie of this Spirit._\n\n\nTouching the manifold signification of this word [Spirit][*] I\nhave elsewhere in this breefe discourse told you my mind: which is a\nword nothing differing in Hebrue from breath or wind. For all these\nwords following; to wit, _Spiritus, Ventus, Flatus, Halitus_, are\nindifferentlie used by the Holie-ghost, and called by this Hebrue word\n\u05e8\u05d5\u05d7 in the sacred scripture. For further proofe whereof I cite unto you\nthe words of _Isaie_; For his spirit (or breath) is as a river that\noverfloweth up to the necke, &c: in which place the prophet describeth\nthe comming of God in heate and indignation unto judgement, &c. I cite\nalso unto you the words of _Zacharie_; These are the foure spirits of\nthe heaven, &c. Likewise in _Genesis_; And the spirit of GOD mooved\nupon the waters. Moreover, I cite unto you the words of Christ; The\nspirit (or wind) bloweth where it listeth. Unto which said places\ninfinite more might be added out of holie writ, tending all to this\npurpose; namelie, to give us this for a note, that all the saiengs\nabove cited, with manie more that I could alledge, where mention is\nmade of spirit, the Hebrue text useth no word but one; to wit, \u05e8\u05d5\u05d7\nwhich signifieth (as I said) _Spiritum, ventum, flatum, halitum_; which\nmay be Englished, Spirit, wind, blast, breath.\n\n\u2666[*] [[] in text.]\u2666\n\n\u2666Isai. 30, 28.\u2666\n\n\u2666Zach. 6, 5.\u2666\n\n\u2666Gen. 1, 2.\u2666\n\n\u2666Joh. 3, 8.\u2666\n\nBut before I enter upon the verie point of my purpose, it shall not\nbe amisse, to make you acquainted with the collection of a certeine\nSchoole divine, who distinguisheth and divideth this word [Spirit][A]\ninto six significations; saieng that it is sometimes taken for the\naier, sometimes for the wind, sometimes for the bodies of the\nblessed, sometimes for the soules of the blessed, sometimes for the\npower imaginative or the mind of man; and sometimes for God. Againe\nhe saith, that of spirits there are two sorts, some created and some\nuncreated.\n\n\u2666_Eras. Sarcer. in dictio. Scholast. doctr. lit. S._\u2666\n\nA spirit uncreated (saith he) is God himselfe, and it is essentiallie\ntaken, and agreeth unto the three persons notionallie, to the Father,\nthe Sonne, and the Holie-ghost personallie. A spirit created is a\ncreature, and that is likewise of two sorts; to wit, bodilie, and\nbodilesse. A bodilie spirit is also of two sorts: for some kind of\nspirit is so named of spiritualnes, as it is distinguished from\nbodilinesse: otherwise it is called _Spiritus \u00e1 spirando, id est, \u00e1\nflando_, of breathing or blowing, as the wind dooth.\n\nA bodilesse spirit is one waie so named of spiritualnes, and then it\nis taken for a spirituall substance; and is of two sorts: some make a\nfull and complet kind, and is called complet or perfect, as a spirit\nangelicall: some doo not make a full and perfect kind, and is called\nincomplet or unperfect, as the soule. There is also the spirit vitall,\nwhich is a certeine subtill or verie fine substance necessarilie\ndisposing and tending unto life. There be moreover spirits naturall,\nwhich are a kind of subtill and verie fine substances, disposing and\ntending unto equall complexions of bodies. Againe there be spirits\nanimall, which are certeine subtill and verie fine substances disposing\nand tempering the bodie, that it might be animated of the forme, that\nis, that it might be perfected of the reasonable soule. Thus farre\nhe. In whose division you see a philosophicall kind of proceeding,\nthough not altogether to be condemned, yet in everie point not to be\napprooved.\n\nNow to the spirit of spirits, I meane the principall and holie spirit\nof God, which one defineth or rather describeth to be the third person\nin trinitie issuing from the father and the sonne, no more the charitie\ndilection and love of the father and the sonne, than the father is the\ncharitie dilection and love of the sonne and Holie-ghost. An other\ntreating upon the same argument, proceedeth in this reverent manner:\nThe holie spirit is the vertue or power of God, quickening, nourishing,\nfostering and perfecting all things: by whose onlie breathing it\ncommeth to passe that we both know and love GOD, and become at the\nlength like unto him: which spirit is the pledge and earnest pennie of\ngrace, and beareth witnesse unto our heart, whiles wee crie _Abba_,\nFather. This spirit is called the spirit of GOD, the spirit of Christ,\nand the spirit of him which raised up Jesus from the dead.\n\n\u2666_Erasm. Sar. in lib. loc. & lit. pr\u00e6dictis._\u2666\n\n\u2666_Laurent. \u00e0 Villavicentio in phrasib. s. script. lit. S. pag. 176._\u2666\n\n\u2666Rom. 8, 15.\n 2. Cor. 6, 5.\u2666\n\nJesus Christ, for that he received not the spirit by measure, but in\nfulnesse, doth call it his spirit; saieng: When the comforter shall\ncome, whome I will send, even the holie spirit, he shall testifie of\nme. This spirit hath diverse metaphoricall names attributed thereunto\nin the holie scriptures. It is called by the name of water, bicause\nit washeth, comforteth, moisteneth, softeneth, and maketh fruitefull\nwith all godlinesse and vertues the minds of men, which otherwise would\nbe uncleane, comfortlesse, hard, drie, and barren of all goodnesse:\nwherupon the prophet _Isaie_ saith; I will powre water upon the\nthirstie, and floods upon the drie ground, &c. Wherewith-all the words\nof Christ doo agree; Hee that beleeveth in me, as saith the scripture,\nout of his bellie shall flowe rivers of waters of life. And else where;\nWhosoever drinketh of the water that I shall give him, shall never be\nmore a thirst. Other places likewise there be, wherein the holie spirit\nis signified by the name of water and flood: as in the 13. of _Isaie_,\nthe 29. of _Ezech._ the 146. _Psalme_, _&c._ The same spirit by reason\nof the force and vehemencie thereof is termed fier. For it doth purifie\nand cleanse the whole man from top to toe, it doth burne out the soile\nand drosse of sinnes, and setteth him all in a flaming and hot burning\nzeale to preferre and further God\u2019s glorie. Which plainelie appeared in\nthe apostles, who when they had received the spirit, they spake fierie\nwords, yea such words as were uncontrollable, in so much as in none\nmore than in them this saieng of the prophet _Jeremie_ was verified,\n_Nunquid non verba mea sunt quasi ignis?_ Are not my words even as it\nwere fier? This was declared and shewed by those fierie toongs, which\nwere seene upon the apostles after they had received the holie spirit.\n\n\u2666John. 15, 26.\u2666\n\n\u2666Isai. 44.\u2666\n\n\u2666John. 7, 38.\u2666\n\n\u2666John. 4, 14.\u2666\n\n\u2666Jer. 23, 29.\u2666\n\nMoreover, this spirit is called annointing, or ointment, bicause that\nas in old time preests and kings were by annointing deputed to their\noffice and charge, and so were made fit and serviceable for the same:\neven so the elect are not so much declared as renewed and made apt by\nthe training up of the holie spirit, both to live well and also to\nglorifie God. Whereupon dependeth the saieng of _John_; And yee have\nno need that anie should teach you, but as the same ointment doth\nteach you. It is also called in scripture, The oile of gladnesse and\nrejoising, whereof it is said in the booke of _Psalmes_; God even thy\nGod hath annointed thee with the oile of joy & gladnes, &c. And by\nthis goodlie and comfortable name of oile in the scriptures is the\nmercie of God oftentimes expressed, because the nature of that doth\nagree with the propertie and qualitie of this. For as oile doth flote\nand swim above all other liquors, so the mercie of God doth surpasse\nand overreach all his works, and the same doth most of all disclose it\nselfe to miserable man.\n\n\u26661. Joh. 2, 20.\u2666\n\n\u2666Psal. 44.\u2666\n\n\u2666_Cyrill. in evang. Joh. lib. 3. cap. 14._\u2666\n\nIt is likewise called the finger of God, that is, the might and power\nof God: by the vertue whereof the apostles did cast out divels; to\nwit, even by the finger of God. It is called the spirit of truth,\nbecause it maketh men true and faithfull in their vocation: and for\nthat it is the touchstone to trie all counterfet devises of mans\nbraine, and all vaine sciences, prophane practises, deceitfull arts,\nand circumventing inventions; such as be in generall all sorts of\nwitchcrafts and inchantments, within whose number are comprehended all\nthose wherewith I have had some dealing in this my discoverie; to wit,\ncharmes or incantations, divinations, augurie, judiciall astrologie,\nnativitie casting, alcumystrie, conjuration, lotshare, poperie which is\nmeere paltrie, with diverse other: not one wherof no nor all together\nare able to stand to the triall and examination, which this spirit of\ntruth shall and will take of those false and evill spirits. Naie, they\nshalbe found, when they are laid into the balance, to be lighter than\nvanitie: verie drosse, when they once come to be tried by the fervent\nheate of this spirit; and like chaffe, when this spirit bloweth upon\nthem, driven awaie with a violent whirlewind: such is the perfection,\nintegritie, and effectuall operation of this spirit, whose working as\nit is manifold, so it is marvellous, and therefore may and is called\nthe spirit of spirits.\n\n\u2666Exod. 8.\u2666\n\nThis spirit withdrawing it selfe from the harts of men, for that it\nwill not inhabit and dwell where sinne hath dominion, giveth place unto\nthe spirit of error and blindnesse, to the spirit of servitude and\ncompunction, which biteth, gnaweth, and whetteth their harts with a\ndeadlie hate of the gospell; in so much as it greeveth their minds and\nirketh their eares either to heare or understand the truth; of which\ndisease properlie the phariseis of old were, and the papists even now\nare sicke. Yea, the want of this good spirit is the cause that manie\nfall into the spirit of perversenes and frowardnes, into the spirit of\ngiddinesse, lieng, drowzines, and dulnesse: according as the prophet\n_Isaie_ saith; For the Lord hath covered you with a spirit of slumber,\nand hath shut up your eies: and againe else-where, _Dominus miscuit in\nmedio, &c_: The Lord hath mingled among them the spirit of giddinesse,\nand hath made _Aegypt_ to erre, as a dronken man erreth in his vomit:\nas it is said by _Paule_; And their foolish hart was blinded, and God\ngave them over unto their owne harts lusts. Which punishment _Moses_\nthreateneth unto the Jews; The Lord shall smite thee with madnesse,\nwith blindnesse and amazednesse of mind, and thou shalt grope at high\nnoone as a blind man useth to grope, &c.\n\n\u2666The holie spirit can abide nothing that is carnall, and uncleane.\u2666\n\n\u2666Isai. 29, 10.\u2666\n\n\u2666Isai. 19, 14.\u2666\n\n\u2666Ro. 1, 21, 23.\u2666\n\n\u2666Deuter. 28, 28, 29.\u2666\n\nIn summe, this word [Spirit] dooth signifie a secret force and power,\nwherewith our minds are mooved and directed; if unto holie things,\nthen is it the motion of the holie spirit, of the spirit of Christ and\nof God: if unto evill things, then is it the suggestion of the wicked\nspirit, of the divell, and of satan. Whereupon I inferre, by the waie\nof a question, with what spirit we are to suppose such to be mooved, as\neither practise anie of the vanities treated upon in this booke, or\nthrough credulitie addict themselves thereunto as unto divine oracles,\nor the voice of angels breakeing through the clouds? We cannot impute\nthis motion unto the good spirit; for then they should be able to\ndiscerne betweene the nature of spirits, and not swarve in judgement:\nit followeth therefore, that the spirit of blindnes and error dooth\nseduce them; so that it is no mervell if in the alienation of their\nminds they take falsehood for truth, shadowes for substances, fansies\nfor verities, &c: for it is likelie that the good spirit of God hath\nforsaken them, or at leastwise absented it selfe from them: else would\nthey detest these divelish devises of men, which consist of nothing but\ndelusions and vaine practises, whereof (I suppose) this my booke to be\na sufficient discoverie.\n\n\u2666A question.\u2666\n\n\u2666An answer.\u2666\n\n\u2666A great likelihood no doubt.\u2666\n\nIt will be said that I ought not to judge, for he that judgeth shalbe\njudged. Whereto I answer, that judgement is to be understood of\nthree kind of actions in their proper nature; whereof the first are\nsecret, and the judgement of them shall apperteine to God, who in time\nwill disclose what so ever is done in covert, and that by his just\njudgement. The second are mixed actions, taking part of hidden and part\nof open, so that by reason of their uncerteintie and doubtfulnes they\nare discussable and to be tried; these after due examination are to\nhave their competent judgement, and are incident to the magistrate. The\nthird are manifest and evident, and such as doo no lesse apparentlie\nshew themselves than an inflammation of bloud in the bodie: and of\nthese actions everie private man giveth judgement, bicause they be\nof such certeintie, as that of them a man may as well conclude, as\nto gather, that bicause the sunne is risen in the east, _Ergo_[*] it\nis morning: he is come about and is full south, _Ergo_[*] it is high\nnoone; he is declining and closing up in the west, _Ergo_[*] it is\nevening. So that the objection is answered.\n\n\u2666Judgement distinguished.\u2666\n\n\u2666[*] [_Ital._]\u2666\n\nHowbeit, letting this passe, and spirituallie to speake of this spirit,\nwhich whiles manie have wanted, it hath come to passe that they have\nprooved altogether carnall; & not savouring heavenlie divinitie have\ntumbled into worsse than philosophicall barbarisme: & these be such\nas of writers are called _Pneumatomachi_, a sect so injurious to the\nholie spirit of God, that contemning the sentence of Christ, wherein\nhe foretelleth that the sinne against the holie spirit is never to be\npardoned, neither in this world nor in the world to come, they doo not\nonelie denie him to be God, but also pull from him all being, and with\nthe _Sadduces_ mainteine there is none such; but that under and by the\nname of holie spirit is ment a certeine divine force, wherewith our\nminds are mooved, and the grace and favour of God whereby we are his\nbeloved. Against these shamelesse enimies of the holie spirit, I will\nnot use materiall weapons, but syllogisticall charmes. And first I will\nset downe some of their paralogysmes or false arguments; and upon the\nnecke of them inferre fit confutations grounded upon sound reason and\ncerteine truth.\n\n\u2666_Josias Simlerus li. 4. ca. 5. adversus veteres & novos\nAntitrinitarios, &c._\u2666\n\nTheir first argument is knit up in this manner. The holie spirit is no\nwhere expresselie called God in the scriptures; _Ergo_ he is not God,\nor at leastwise he is not to be called God. The antecedent of this\nargument is false; bicause the holie spirit hath the title or name\nof God in the fift of the _Acts_. Againe, the consequent is false.\nFor although he were not expresselie called God, yet should it not\ntherupon be concluded that he is not verie God; bicause unto him are\nattributed all the properties of God, which unto this doo equallie\nbelong. And as we denie not that the father is the true light, although\nit be not directlie written of the father, but of the sonne; He was\nthe true light giving light to everie man that c\u014dmeth into this world:\nso likewise it is not to be denied, that the spirit is God, although\nthe scripture dooth not expresselie and simplie note it; sithence it\nascribeth equall things thereunto; as the properties of God, the works\nof God, the service due to GOD, and that it dooth interchangeablie take\nthe names of Spirit and of God oftentimes. They therefore that see\nthese things attributed unto the holie spirit, and yet will not suffer\nhim to be called by the name of God; doo as it were refuse to grant\nunto _Eve_ the name of _Homo_,[*] whome notwithstanding they confesse\nto be a creature reasonable and mortall.\n\n\u26661. Objecti\u014d. The scripture dooth never call the holie spirit God.\u2666\n\n\u2666The first answer. A refutation of the antecedent, &c.\u2666\n\n\u2666[*] [_Ital._]\u2666\n\nThe second reason is this. _Hilarie_ in all his twelve bookes of\nthe Trinitie dooth no where write that the holie spirit is to be\nworshipped; he never giveth therunto the name of God, neither dares he\notherwise pronounce thereof, than that it is the spirit of God. Besides\nthis, there are usuall praiers of the church commonlie called the\nCollects, whereof some are made to the father, some to the sonne, but\nnone to the holie spirit; and yet in them all mention is made of the\nthree persons. [*]Hereunto I answer, that although _Hilarie_ dooth\nnot openlie call the holie spirit, God: yet doth he constantly denie\nit to be a creature. Now if any aske me why _Hilarie_ was so coie &\nnice to name the holie spirit, God, whom he denieth to be a creature,\nwhen as notwithstanding betweene God and a creature there is no meane:\nI will in good sooth saie what I thinke. I suppose that _Hilarie_,\nfor himselfe, thought well of the godhead of the holie spirit: but\nthis opinion was thrust and forced upon him of the _Pneumatomachi_,\nwho at that time rightlie deeming of the sonne did erwhiles joine\nthemselves to those that were sound of judgement. There is also in the\necclesiasticall historie a little booke which they gave _Liberius_\na bishop of _Rome_, whereinto they foisted the _Nicene_ creed. And\nthat _Hilarie_ was a freend of the _Pneumatomachi_, it is perceived\nin his booke _De synodis_, where he writeth in this maner; _Nihil\nautem mirum vobis videri debet, fratres charissimi, &c_: It ought to\nseeme no wonder unto you deere brethren, &c. As for the objection of\nthe praiers of the church called the collects, that in them the holie\nspirit is not called upon by name: we oppose and set against them the\nsongs of the church, wherein the said spirit is called upon. But the\ncollects are more ancient than the songs, hymnes, and anthems. I will\nnot now contend about ancientnesse, neither will I compare songs and\ncollects togither; but I say thus much onelie, to wit, that in the most\nancient times of the church the holie spirit hath beene openlie called\nupon in the congregation. Now if I be charged to give an instance,\nlet this serve. In the collect upon trinitie sundaie it is thus said:\nAlmightie and everlasting God, which hast given unto us thy servants\ngrace by the confession of a truth to acknowledge the glorie of the\neternall trinitie, and in the power of the divine Majestie to worship\nthe unitie: we beseech thee that thorough the stedfastnesse of this\nfaith, we may evermore be defended from all adversitie, which livest\nand reignest one God world without end. Now bicause that in this\ncollect, where the trinitie is expresselie called upon, the names of\npersons are not expressed; but almightie and everlasting God invocated,\nwho abideth in trinitie and unitie; it doth easilie appeare elsewhere\nalso that the persons being not named, under the name of almightie and\neverlasting God, not onelie the father[\u2020] to be understood, but God\nwhich abideth in trinitie and unitie, that is the father, the sonne,\nand the Holie-ghost.\n\n\u26662. Objecti\u014d. _Hilarie_ doth not call the spirit God, neither is he so\nnamed in the common collects.\u2666\n\n\u2666[*] The 2. answer.\u2666\n\n\u2666_Hilarius lib. 12. de Triade_\u2666\n\n\u2666The place is long, and therefore I had rather referre the reader unto\nthe booke than heere to insert so many lines.\u2666\n\n\u2666_Collecta in die domin. sanct\u00e6 Trinit._\u2666\n\n\u2666[\u2020] [? is]\u2666\n\nA third objection of theirs is this. The sonne of GOD oftentimes\npraieng in the gospels, speaketh unto the father, promiseth the\nholie spirit, and dooth also admonish the apostles to praie unto the\nheavenlie father, but yet in the name of the sonne. Besides that, he\nprescribeth them this forme of praier: Our father which art in heaven.\n_Ergo_[*] the father onlie is to be called upon, and consequentlie\nthe father onelie is that one and verie true God, of whome it is\nwritten; Thou shalt worship the Lord thy God, and him onelie shalt thou\nserve.\n\n\u26663. Objecti\u014d. The spirit is not to be praied unto but the father onlie.\u2666\n\n\u2666[*] [_Ital._]\u2666\n\n[*]Whereto I answer first by denieng the consequent; The sonne\npraied to the father onelie, _Ergo_[B] the father onlie is of us also\nto be praied unto. For the sonne of GOD is distinguished of us both\nin person and in office: he as a mediator maketh intercession for us\nto the father: and although the sonne and the holie spirit doo both\ntogither receive and take us into favour with God; yet is he said to\nintreat the father for us; bicause the father is the fountaine of all\ncounsels & divine works. Furthermore, touching the forme of praieng\nprescribed of Christ, it is not necessarie that the fathers name shuld\npersonallie be there taken, sith there is no distinction of persons\nmade: but by the name of father indefinitelie we understand God or the\nessence of God, the father, the son, and the Holie-ghost. For this name\nhath not alwaies a respect unto the generation of the sonne of God;\nbut God is called the father of the faithfull, bicause of his gratious\nand free adopting of them, the foundation whereof is the sonne of God,\nin whom we be adopted: but yet so adopted, that not the father onelie\nreceiveth us into his favour; but with him also the sonne and the holy\nspirit dooth the same. Therefore when we in the beginning of praier doo\nadvertise our selves of Gods goodnesse towards us; we doo not cast an\neie to the father alone, but also to the sonne, who gave us the spirit\nof adoption; and to the holie spirit, in whom we crie _Abba_, Father.\nAnd if so be that invocation and praier were restreined to the father\nalone, then had the saints doone amisse, in calling upon, invocating,\nand praieng to the sonne of God, and with the sonne the holy spirit,\nin baptisme, according to the forme by Christ himselfe assigned and\ndelivered.\n\n\u2666[*] 3. Answer. The consequent is denied.\u2666\n\nAnother objection is out of the fourth of _Amos_, in this maner. For lo\nit is I that make the thunder, and create the spirit, and shew unto\nmen their Christ, making the light and the clouds, and mounting above\nthe hie places of the earth, the Lord God of hosts is his name. Now\nbicause it is read in that place, Shewing unto men their Christ; the\n_Pneumatomachi_ contended that these words are to be understood of the\nholie spirit.\n\n\u2666[Am. 4, 13.]\u2666\n\n\u26664. Objecti\u014d. Amos saith that the spirit was created.\u2666\n\n[*]But _Ambrose_ in his booke _De spiritu sancto, lib. 2. cap.\n7._ doth rightlie answer, that by spirit in this place is ment the\nwind: for if the prophets purpose and will had beene to speake of\nthe holie spirit, he would not have begunne with thunder, nor have\nended with light and clouds. Howbeit, the same father saith; If anie\nsuppose that these words are to be drawne unto the interpretation of\nthe holie spirit, bicause the prophet saith, Shewing unto men their\nChrist; he ought also to draw these words unto the mysterie of the\nLords incarnation: and he expoundeth thunder to be the words of the\nLord, and spirit to be the reasonable and perfect soule. But the\nformer interpretation is certeine and convenient with the words of the\nprophet, by whom there is no mention made of Christ; but the power of\nGod is set foorth in his works. Behold (saith the prophet) he that\nformeth the mountaines, and createth the wind, and declareth unto man\nwhat is his thought, which maketh the morning darknesse, and walketh\nupon the hie places of the earth, the Lord God of hosts is his name. In\nthis sort _Santes_ a right skilfull man in the Hebrew toong translateth\nthis place of the prophet. But admit this place were written of the\nholie spirit, & were not appliable either to the wind or to the\nLords incarnation: yet doth it not follow that the holie spirit is a\ncreature; bicause this word of Creating doth not alwaies signifie a\nmaking of something out of nothing; as _Eusebius_ in expounding these\nwords (The Lord created me in the beginning of his waies) writeth thus.\nThe prophet in the person of God, saieng; Behold I am he that made\nthe thunder, and created the spirit, and shewed unto men their Christ:\nthis word Created is not so to be taken, as that it is to be concluded\nthereby, that the same was not before. For God hath not so created the\nspirit, sithence by the same he hath shewed & declared his Christ unto\nall men. Neither was it a thing of late beginning under the sonne:\nbut it was before all beginning, and was then sent, when the apostles\nwere gathered togither, when a sound like thunder came from heaven,\nas it had beene the comming of a mightie wind: this word Created being\nused for sent downe, for appointed, ordeined, &c: and the word thunder\nsignifieng in another kind of maner the preaching of the gospels. The\nlike saieng is that of the _Psalmist_, A cleane hart create in me O\nGod: wherein he praied not as one having no hart, but as one that had\nsuch a hart as needed purifieng, as needed perfecting: & this phrase\nalso of the scripture, That he might create two in one new man; that\nis, that he might joine, couple, or gather together, &c.\n\n\u2666[*] 4. Answer. Spirit in this place signifieth wind.\u2666\n\n\u2666To create is not him to be made that was not.\u2666\n\n\u2666_Euseb. C\u00e6sariens. li. 3. adversus Marcellum._\u2666\n\nFurthermore, the _Pneumatomachi_ by these testimonies insuing endevor\nto proove the holie spirit to be a creature. Out of _John_ the 1. chap.\nBy this word were all things made, and without it nothing was made. Out\nof 1. _Cor._ 8. Wee have one God the father, even he from whome are all\nthings, and we in him, and one Lord Jesus Christ, through whome are all\nthings, and we by him. Out of the 1. _Coloss._ By him were all things\nmade, things in heaven, and things in earth, visible and invisible, &c.\nNow if al things were made by the sonne, it followeth that by him the\nholie spirit was also made.\n\n\u26665. Objecti\u014d. All things were made by the son, _Ergo_ the\nspirit was also made by him.\u2666\n\n[*]Whereto I answer, that when all things are said to be made by\nthe sonne, that same universall proposition is restrained by _John_\nhimselfe to a certeine kind of things: Without him (saith the\nevangelist) was nothing made that was made. Therefore it is first to be\nshewed that the holie spirit was made, and then will we conclude out of\n_John_, that if he were made, he was made of the sonne. The scripture\ndoth no where saie that the holie spirit was made of the father or of\nthe sonne, but to proceed, to come, and to be sent from them both. Now\nif these universall propositions are to suffer no restraint, it shall\nfollow that the father was made of the sonne: than the which what is\nmore absurd and wicked?\n\n\u2666[*] 5. Answer. Universall propositi\u014ds or speeches are to be\nrestrained.\u2666\n\nAgaine, they object out of _Matth._ 11. None knoweth the sonne but the\nfather, and none the father but the sonne; to wit, of and by himselfe:\nfor otherwise both the angels, & to whomsoever else it shall please the\nsonne to reveale the father, these doo know both the father and the\nsonne. Now if so be the spirit be not equall with the father and the\nsonne in knowledge, he is not onelie unequall and lesser than they, but\nalso no God: for ignorance is not incident unto God.\n\n\u26666. Objecti\u014d.\u2666\n\n\u2666The spirit knoweth not the father & the sonne.\u2666\n\n[*]Whereto I answer, that where in holie scripture we doo meete with\nuniversall propositions negative or exclusive, they are not to be\nexpounded of one person, so as the rest are excluded; but creatures or\nfalse gods are to be excluded, and whatsoever else is without or beside\nthe essence and being of God. Reasons to proove and confirme this\ninterpretation, I could bring verie manie, whereof I will adde some\nfor example. In the seaventh of _John_ it is said; When Christ shall\ncome, none shall knowe from whence he is: notwithstanding which words\nthe Jewes thought that neither God nor his angels should be ignorant\nfrom whence Christ should be. In the fourth to the _Galathians_; A\nmans covenant or testament confirmed with authoritie no bodie dooth\nabrogate, or adde anie thing thereunto. No just man dooth so; but\ntyrants and truce-breakers care not for covenants. In _John_ eight;\nJesus was left alone, and the woman standing in the middest. And yet\nit is not to be supposed that a multitude of people was not present,\nand the disciples of Christ likewise; but the word _Solus_, alone, is\nreferred to the woman\u2019s accusers, who withdrew themselves awaie everie\none, and departed. In the sixt of _Marke_; When it was evening, the\nship was in the middest of the sea, and he alone upon land: he was\nnot alone upon land or shore, for the same was not utterlie void of\ndwellers: but he had not anie of his disciples with him, nor anie bodie\nto carrie him a shipboord unto his disciples. Manie phrases or formes\nof speeches like unto these are to be found in the sacred scriptures,\nand in authors both Greeke and Latine, whereby we understand, that\nneither universall negative nor exclusive particles are strictlie to\nbe urged, but to be explaned in such sort as the matter in hand will\nbeare. When as therefore the sonne alone is said to know the father,\nand it is demanded whether the holie spirit is debarred from knowing\nthe father; out of other places of scriptures judgment is to be given\nin this case. In some places the holie spirit is counted and reckoned\nwith the father and the sonne jointlie: wherefore he is not to be\nseparated. Else-where also it is attributed to the holie spirit that he\nalone dooth know the things which be of God, and searcheth the deepe\nsecrets of God: wherefore from him the knowing of God is not to be\nexcluded.\n\n\u2666[*] 6. Answer. How exclusive propositions or speeches are to be\ninterpreted.\u2666\n\nThey doo yet further object, that it is not convenient or fit for God\nafter the manner of suters to humble and cast downe himselfe: but the\nholie spirit dooth so, praieng and intreating for us with unspeakeable\ngrones: _Rom._ 8. _Ergo_ the holie spirit is not God.\n\n\u26667. Objecti\u014d. The spirit praieth for us.\u2666\n\n[*]Whereto I answer that the holie spirit dooth praie and intreat, in\nso much as he provoketh us to praie, and maketh us to grone and sigh.\nOftentimes also in the scriptures is that action or deed attributed\nunto God, which we being stirred up and mooved by him doo bring to\npasse. So it is said of God unto _Abraham_; Now I know that thou\nfearest God: and yet before he would have sacrificed _Isaach_, God\nknew the verie heart of _Abraham_: and therefore this word _Cognovi_,\nI know, is as much as _Cognoscere feci_, I have made or caused to\nknow. And that the spirit to praie and intreat, is the same that, to\nmake to praie and intreat, the apostle teacheth even there, writing\nthat we have received the spirit of adoption, in whome we crie _Abba_\nFather. Where it is manifest that it is we which crie, the Holie-ghost\nprovoking and forcing us thereunto.\n\n\u2666[*] 7. Answer. The spirit dooth provoke us to praie.\u2666\n\nHowbeit they go further, and frame this reason. Whosoever is sent,\nthe same is inferior and lesser than he of whome he is sent, and\nfurthermore he is of a comprehensible substance, bicause he passeth by\nlocall motion from place to place: but the holie spirit is sent of the\nfather and the sonne, _John._ 14, 15, & 16. It is powred foorth and\nshed upon men, _Acts._ 10. _Ergo_ the holie spirit is lesser than the\nFather and the Sonne, and of a comprehensible nature, and consequentlie\nnot verie God.\n\n\u26668. Objecti\u014d. The spirit is sent from the father and the son.\u2666\n\n[*]Whereto I answer first, that he which is sent is not alwaies\nlesser than he that sendeth: to proove which position anie meane wit\nmay inferre manie instances. Furthermore, touching the sending of the\nholie spirit, we are here to imagine no changing or shifting of place.\nFor if the spirit when he goeth foorth from the father and is sent,\nchangeth his place, then must the father also be in a place, that\nhe may leave it and go to another. And as for the incomprehensible\nnature of the spirit, he cannot leaving his place passe unto another.\nTherefore the sending of the spirit is the eternall and unvariable will\nof God, to doo something by the holie spirit; and the revealing and\nexecuting of this will by the operation and working of the spirit. The\nspirit was sent to the apostles; which spirit was present with them,\nsith it is present everie-where: but then according to the will of God\nthe father hee shewed himselfe present and powerfull.\n\n\u2666[*] 8. Answer. How the spirit is sent.\u2666\n\nSome man may saie; If sending be a revealing and laieng open of\npresence and power, then may the father be said to be sent, bicause he\nhimselfe is also revealed. I answer, that when the spirit is said to be\nsent, not onlie the revealing, but the order also of his revealing is\ndeclared; bicause the will of the father and of the sonne, of whom he\nis sent, going before, not in time, but in order of persons, the spirit\ndooth reveale himselfe, the father, and also the sonne. The father\nrevealeth himselfe by others, the sonne and the holie spirit, so that\nhis will goeth before. Therefore sending is the common worke of all the\nthree persons; howbeit, for order of dooing, it is distinguished by\ndiverse names. The father will reveale himselfe unto men with the sonne\nand the spirit, and be powerfull in them, and therefore is said to\nsend. The sonne and the spirit doo assent unto the will of the father,\nand will that to be doone by themselves, which God will to be doone\nby them; these are said to be sent. And bicause the will of the sonne\ndooth go before the spirit in order of persons, he is also said to send\nthe spirit.\n\nYet for all this they allege, that if the spirit had perfection, then\nwould he speake of himselfe, and not stand in need alwaies of anothers\nadmonishment: but he speaketh not of himselfe, but speaketh what he\nheareth, as Christ expresselie testifieth _John._ 16. _Ergo_ he is\nunperfect, and whatsoever he hath it is by partaking, and consequentlie\nhe is not God.\n\n\u26669. Objecti\u014d. The spirit speaketh not of himselfe.\u2666\n\n[*]Whereto I answer, that this argument is stale: for it was objected\nby heretikes long ago against them that held the true opinion, as\n_Cyrill_ saith; who answereth, that by the words of Christ is rather\nto be gathered, that the son and the spirit are of the same substance.\nFor, the spirit is named the mind of Christ. 1. _Cor._ 2: and therefore\nhe speaketh not of his owne proper will, or against his will in whom\nand from whom he is; but hath all his will and working naturallie\nproceeding from the substance as it were of him.\n\n\u2666[*] The 9. answer.\u2666\n\n\u2666_Cyrill. lib. 13. thesaur. cap. 3._\u2666\n\nLastlie they argue thus: Everie thing is either unbegotten or unborne,\nor begotten and created; the spirit is not unbegotten, for then he\nwere the father; & so there should be two without beginning: neither is\nhe begotten, for then he is begotten of the father, and so there shall\nbe two sonnes, both brothers; or hee is begotten of the sonne, and\nthen shall he be Gods nephue, than the which what can be imagined more\nabsurd? _Ergo_ he is created.\n\n\u266610. Objection.\u2666\n\n[*]Wherto I answer, that the division or distribution is unperfect:\nfor that member is omitted which is noted of the verie best divine that\never was, even Jesus Christ our saviour; namelie, to have proceeded,\nor proceeding: That same holie spirit (saith he) which proceedeth from\nthe father. Which place _Nazanzen_ dooth thus interpret. The spirit,\nbicause he proceedeth from thence, is not a creature: and bicause he\nis not begotten, he is not the son; but bicause he is the meane of\nbegotten and unbegotten, he shall be God, &c.\n\n\u2666[*] 10. Ans. The spirit proceedeth\u2666\n\nAnd thus having avoided all these cavils of the [*]_Pneumatomachi_,\na sect of heretikes too too injurious to the holie spirit, insomuch\nas they seeke what they can, to rob and pull from him the right of\nhis divinitie; I will all Christians to take heed of their pestilent\nopinions, the poison whereof though to them that be resolved in the\ntruth it can doo little hurt, yet to such as stand upon a wavering\npoint it can doo no great good. Having thus far waded against them,\nand overthrowne their opinions; I must needs exhort all to whom the\nreading hereof shall come, that first they consider with themselves\nwhat a reverend mysterie all that hitherto hath beene said in this\nchapter concerneth; namelie, the spirit of sanctification, and that\nthey so ponder places to and fro, as that they reserve unto the holie\nspirit the glorious title of divinitie, which by nature is to him\nappropriate: esteeming of these _Pneumatomachi_ or _Theomachi_, as of\nswine, delighting more in the durtie draffe of their devises, than in\nthe faire fountaine water of Gods word: yea, condemning them of grosser\nignorance than the old philosophers, who though they savoured little of\nheavenlie theologie, yet some illumination they had of the holie and\ndivine spirit, marrie it was somewhat mistie, darke, lame and limping;\nneverthelesse, what it was, and how much or little soever it was, they\ngave thereunto a due reverence, in that they acknowledged and intituled\nit _Animam mundi_, The soule or life of the world, and (as _Nazanzen_\nwitnesseth) \u03c4\u1f78\u03bd \u03c4\u03bf\u1fe6 \u03c0\u03b1\u03bd\u03c4\u03bf\u03c2 \u03bd\u03bf\u1fe6\u03bd, The mind of the universall, and the\noutward breath, or the breath that commeth from without. _Porphyrie_\nexpounding the opinion of _Plato_, who was not utterlie blind in this\nmysterie, saith that the divine substance doth proceed and extend\nto three subsistencies and beings: and that God is chieflie and\nprincipallie good, next him the second creator, and the third to be\nthe soule of the world: for he holdeth that the divinitie doth extend\neven to this soule. As for _Hermes Trismegistus_, he saith that all\nthings have need of this spirit: for according to his worthinesse he\nsupporteth all, he quickeneth and susteineth all, and he is derived\nfrom the holie fountaine, giving breath and life unto all, and evermore\nremaineth continuall, plentifull, and unemptied.\n\n\u2666[*] Such were the Arrians, Tritheits,[\u2020] Samosatenians, &c.\u2666\n\n\u2666[\u2020] [Tritheists]\u2666\n\n\u2666_Sus magis in c\u0153no gaudet qu\u00e0m fonte sereno._\u2666\n\n\u2666The hethenish philosophers acknowledged the holie spirit.\u2666\n\n\u2666_Cyrill. lib. 1. contra Julianum._\u2666\n\nAnd here by the waie I give you a note woorth reading and considering;\nnamelie, how all nations in a manner, by a kind of heavenlie influence,\nagree in writing and speaking the name of God with no more than foure\nletters. As for example, the _\u00c6gyptians_ doo call him _Theut_, the\n_Persians_ call him _Syre_, the _Jewes_ expresse his unspeakable name\nas well as they can by the word _Adonai_ consisting of foure vowels;\nthe _Arabians_ call him _Alla_, the _Mahometists_ call him _Abdi_,\nthe _Greekes_ call him _Theos_, the _Latines_ call him _Deus_, _&c._\nThis, although it be not so proper to our present purpose, yet (because\nwe are in hand with the holie spirits deitie) is not altogether\nimpertinent. But why GOD would have his name as it were universallie\nbounded within the number of foure letters, I can give sundrie\nreasons, which require too long a discourse of words by digression:\nand therefore I will conceale them for this time. These opinions of\nphilosophers I have willinglie remembred, that it might appeare, that\nthe doctrine concerning the holie spirit is verie ancient; which they\nhaving taken either out of _Moses_ writings, or out of the works\nof the old fathers, published and set foorth in bookes, though not\nwholie, fullie, and perfectlie understood and knowne: and also that\nour _Pneumatomachi_ may see themselves to be more doltish in divine\nmatters than the heathen, who will not acknowledge that essentiall\nand working power of the divinitie wherby all things are quickened:\nwhich the heathen did after a sort see; after a sort (I saie) bicause\nthey separated the soule of the world (which they also call the\nbegotten mind) from the most sovereigne and unbegotten God, and\nimagined certeine differences of degrees, and (as _Cyrill_ saith) did\nArrianize[*] in the trinitie.\n\n\u2666_Marsilius Ficinus in arg. in Cratyl. Plat._\u2666\n\n\u2666[*] [Arianize]\u2666\n\nSo then I conclude against these _Pneumatomachi_, that in so much\nas they imitate the old giants, who piling up _Pelion_ upon _Ossa_,\nand them both upon _Olympus_, attempted by scaling the heavens to\npull _Jupiter_ out of his throne of estate, & to spoile him of his\nprincipalitie, and were notwithstanding their strength, whereby they\nwere able to carrie huge hilles on their shoulders, overwhelmed\nwith those mountaines, and squized under the weight of them even\nto the death: so these _Pneumatomachi_, being enimies both to the\nholie spirit, and no freends to the holie church (for then would\nthey confesse the trinitie in unitie, and the unitie in trinitie,\nand consequentlie also the deitie of the holie spirit) deserve to be\nconsumed with the fier of his mouth, the heate whereof by no meanes can\nbe slaked, quenched, or avoided. For there is nothing more unnaturall,\nnothing more monstrous, than against the person of the deitie (I meane\nthe spirit of sanctification) to oppose mans power, mans wit, mans\npolicie, &c: which was well signified by that poeticall fiction of the\ngiants, who were termed _Anguipedes_, Snakefooted: which as _Joachimus\nCamerarius_ expoundeth of wicked counsellors, to whose filthie\npersuasion tyrants doo trust as unto their feete; and _James Sadolet_\ninterpreteth of philosophers, who trusting overmuch unto their owne\nwits, become so bold in challenging praise for their wisedome, that in\nfine all turneth to follie and confusion: so I expound of heretickes\nand schismatikes, who either by corrupt doctrine, or by mainteining\nprecise opinions, or by open violence, &c: assaie to overthrow the\ntrue religion, to breake the unitie of the church, to denie _C\u00e6sar_\nhis homage, and GOD his dutie, &c: and therefore let _Jovis fulmen_,\nwherewith they were slaine, assure these that there is _Divina ultio_\ndue to all such, as dare in the ficklenes of their fansies arreare\nthemselves against the holie spirit; of whom sith they are ashamed here\nupon earth (otherwise they would confidentlie and boldlie confesse\nhim both with mouth and pen) he will be ashamed of them in heaven,\nwhere they are like to be so farre from having anie societie with the\nsaints, that their portion shalbe even in full and shaken measure with\nmiscreants and infidels. And therefore let us, if we will discerne\nand trie the spirits whether they be of God or no, seeke for the\nillumination of this inlightning spirit, which as it bringeth light\nwith it to discover all spirits, so it giveth such a fierie heat, as\nthat no false spirit can abide by it for feare of burning. Howbeit\nthe holie spirit must be in us, otherwise this prerogative of trieng\nspirits will not fall to our lot.\n\n\u2666_Ovid. lib. metamorph. 1 fab. 5. de gigantib. c\u0153lum obsident._\u2666\n\n\u2666_Jacob. Sadol. in lib. de laud. philosoph. inscript. Ph\u00e6drus._\u2666\n\nBut here some will peradventure move a demand, and doo aske how\nthe holie spirit is in us, considering that _Infiniti ad finitum\nnulla est proportio, neque loci angustia quod immensum est potest\ncircumscribi_: of that which is infinite, to that which is finite\nthere is no proportion; neither can that which is unmeasurable be\nlimited or bounded within anie precinct of place, &c. I answer, that\nthe most excellent father for Christes sake sendeth him unto us,\naccording as Christ promised us in the person of his apostles; The\ncomforter (saith he) which is the holie spirit, whome my father will\nsend in my name. And as for proportion of that which is infinite to\nthat which is finite, &c: I will in no case have it thought, that the\nholie spirit is in us, as a bodie placed in a place terminablie; but to\nattribute thereunto, as dulie belongeth to the deitie, an ubiquitie, or\nuniversall presence; not corporallie and palpablie; but effectuallie,\nmightilie, mysticallie, divinelie, &c. Yea, and this I may boldlie\nadde, that Christ Jesus sendeth him unto us from the father: neither\nis he given us for anie other end, but to inrich us abundantlie with\nall good gifts and excellent graces; and (among the rest) with the\ndiscerning of spirits aright, that we be not deceived. And here an end.\n\n\u2666_Peter Mart. in loc. com. part. 2. cap. 18. sect. 33. pag. 628._\u2666\n\n\u2666John. 14, 26.\u2666\n\n\u2666John. 16, 14. & 14, 16.\u2666\n\n _FINIS._\n\n\n\n\n [APPENDIX I.]\n\n[The nine chapters forming the beginning of the fifteenth Book in the\nthird edition, 1665, are numbered Ch. I, etc., and Scot\u2019s Ch. I made\nCh. X, and so onward]\n\n\n\n\n _BOOK XV._\n\n\n\n\n CHAP. I.\n\n _Of Magical Circles, and the reason of their Institution._\n\n\nMagitians, and the more learned sort of Conjurers, make use of\nCircles in various manners, and to various intentions. First, when\nconvenience serves not, as to time or place that a real Circle should\nbe delineated, they frame an imaginary Circle, by means of Incantations\nand Consecrations, without either Knife, Pensil, or Compasses,\ncircumscribing nine foot of ground round about them, which they pretend\nto sanctifie with words and Ceremonies, spattering their Holy Water\nall about so far as the said Limit extendeth; and with a form of\nConsecration following, do alter the property of the ground, that from\ncommon (as they say) it becomes sanctifi\u2019d, and made fit for Magicall\nuses.\n\n\u2666Imaginary Circles.\u2666\n\n\n _How to consecrate an imaginary Circle._\n\nLet the Exorcist, being cloathed with a black Garment, reaching to his\nknee, and under that a white Robe of fine Linnen that falls unto his\nankles, fix himself in the midst of that place where he intends to\nperform his Conjurations: And throwing his old Shooes about ten yards\nfrom the place, let him put on his consecrated shooes of russet Leather\nwith a Cross cut on the top of each shooe. Then with his Magical Wand,\nwhich must be a new hazel-stick, about two yards of length, he must\nstretch forth his arm to all the four Windes thrice, turning himself\nround at every Winde, and saying all that while with fervency:\n\n\u2666The form of Consecration.\u2666\n\n_I who am the servant of the Highest, do by the vertue of his Holy\nName_ Immanuel, _sanctifie unto my self the circumference of nine foot\nround about me_, \u2720\u2720\u2720. _from the East_, \u25baGlaurah\u25c4; _from the West_,\n\u25baGarron\u25c4; _from the North_, \u25baCabon\u25c4; _from the South_, \u25baBerith\u25c4; _which\nground I take for my proper defence from all malignant spirits, that\nthey may have no power over my soul or body, nor come beyond these\nLimitations, but answer truely being summoned, without daring to\ntransgress their bounds_: \u25baWorrh.[*] worrah. harcot. Gambalon.\u25c4 \u2720\u2720\u2720.\n\n\u2666[*] [? _Mispr. for_ Worrah.]\u2666\n\nWhich Ceremonies being performed, the place so sanctified is equivalent\nto any real Circle whatsoever. And in the composition of any Circle for\nMagical feats, the fittest time is the brightest Moon-light, or when\nstorms of lightning, winde, or thunder, are raging through the air;\nbecause at such times the infernal Spirits are nearer unto the earth,\nand can more easily hear the Invocations of the Exorcist.\n\n\u2666The time for Conjurations.\u2666\n\nAs for the places of Magical Circles, they are to be chosen\nmelancholly, dolefull, dark and lonely; either in Woods or Deserts,\nor in a place where three wayes meet, or amongst ruines of Castles,\nAbbies, Monasteries, _&c._ or upon the Sea-shore when the Moon shines\nclear, or else in some large Parlour hung with black, and the floor\ncovered with the same, with doors and windowes closely shut, and\nWaxen Candles lighted. But if the Conjuration be for the Ghost of one\ndeceased, the fittest places to that purpose are places of the slain,\nWoods where any have killed themselves, Church-yards, Burying-Vaults,\n_&c._ As also for all sorts of Spirits, the places of their abode\nought to be chosen, when they are called; as Pits, Caves, and hollow\nplaces, for Subterranean Spirits: The tops of Turrets, for Aerial\nSpirits: Ships and Rocks of the Sea, for Spirits of the Water: Woods\nand Mountains for Faries, Nymphs, and Satyres; following the like order\nwith all the rest.\n\n\u2666The places for Circles.\u2666\n\nAnd as the places where, so the manner how the Circles are to be drawn,\nought to be perfectly known. First, for Infernal Spirits, let a Circle\nnine foot over be made with black, and within the same another Circle\nhalf a foot distant, leaving half a foot of both these Circles open\nfor the Magitian and his assistant to enter in: And betwixt these\nCircles round about, write all the holy Names of God, with Crosses and\nTriangles at every Name; making also a larger triangle at one side of\nthe Circle without on this manner with the names of the Trinity at the\nseven corners, _viz._ \u25baYehowah,[*] Ruah Kedesh, Immanuel\u25c4, written in\nthe little circles.\n\n\u2666The form of a Circle.\u2666\n\n\u2666[*] [sic]\u2666\n\n[Illustration]\n\nThe reason that Magitians give for Circles and their Institution, is,\nThat so much ground being blessed and consecrated by holy Words, hath\na secret force to expel all evil Spirits from the bounds thereof; and\nbeing sprinkled with holy water, which hath been blessed by the Master,\nthe ground is purified from all uncleanness; besides the holy Names of\nGod written all about, whose force is very powerful; so that no wicked\nSpirit hath the ability to break through into the Circle after the\nMaster and Scholler are entered, and have closed up the gap, by reason\nof the antipathy they possesse to these Mystical Names. And the reason\nof the Triangle is, that if the Spirit be not easily brought to speak\nthe truth, they may by the Exorcist be conjured to enter the same,\nwhere by vertue of the names of the Sacred Trinity, they can speak\nnothing but what is true and right.\n\n\u2666The reason of Circles.\u2666\n\nBut if Astral Spirits as Faries, Nymphs, and Ghosts of men, be called\nupon, the Circle must be made with Chalk, without any Triangles; in\nthe place whereof the Magical Character of that Element to which they\nbelong, must be described at the end of every Name.\n\n { Air, Water, Fire. [Symbol] [Symbol] [Symbol]\n As {\n for { Woods, Caves, [Symbol] [Symbol] [Symbol]\n Spirits { Mountains.\n of {\n the { Mines, Desolate [Symbol] [Symbol]\n { Buildings.\n\n\n\n\n CHAP. II.\n\n _How to raise up the Ghost of one that hath hanged himself._\n\n\nThis experiment must be put in practice while the Carcass hangs; and\ntherefore the Exorcist must seek out for the straightest hazel wand\nthat he can find, to the top whereof he must binde the head of an Owl,\nwith a bundle of _St. John\u2019s Wort_, or _Milli\u00e8s Perforatum_: this done,\nhe must be informed of some miserable creature that hath strangled\nhimself in some Wood or Desart place (which they seldom miss to do)\nand while the Carcass hangs, the Magitian must betake himself to the\naforesaid place, at 12 a clock at night, and begin his Conjurations in\nthis following manner.\n\nFirst, stretch forth the consecrated Wand towards the four corners of\nthe World, saying, _By the mysteries of the deep, by the flames of_\n\u25baBanal\u25c4, _by the power of the_ East, _and the silence of the night,\nby the holy rites of_ \u25baHecate\u25c4, _I conjure and exorcize thee thou\ndistressed Spirit, to present thy self here, and reveal unto me the\ncause of thy Calamity, why thou didst offer violence to thy own liege\nlife, where thou art now in beeing, and where thou wilt hereafter be_.\n\n\u2666The ceremonies of Necromancy.\u2666\n\nThen gently smiting the Carcase nine times with the rod, say, _I\nconjure thee thou spirit of this_ N. _deceased, to answer my demands\nthat I am to propound unto thee, as thou ever hopest for the rest of\nthe holy ones, and the ease of all thy misery; by the blood of Jesu\nwhich he shed for thy soul, I conjure and bind thee to utter unto me\nwhat I shall ask thee_.\n\nThen cutting down the Carcass from the tree, lay his head towards the\nEast, and in the space that this following Conjuration is repeating,\nset a Chafing-dish of fire at his right hand, into which powre a\nlittle Wine, some Mastick, and Gum Aromatick, and lastly a viol full\nof the sweetest Oyl, having also a pair of Bellows, and some unkindled\nCharcole to make the fire burn bright at the instant of the Carcass\u2019s\nrising. The Conjuration is this:\n\n\u2666The Conjuration.\u2666\n\n_I conjure thee thou spirit of_ N. _that thou do immediately enter into\nthy antient body again, and answer to my demands, by the virtue of the\nholy resurrection, and by the posture of the body of the Saviour of\nthe world, I charge thee, I conjure thee, I command thee on pain of\nthe torments and wandring of thrice seven years, which I by the power\nof sacred Magick rites, have power to inflict upon thee; by thy sighs\nand groans, I conjure thee to utter thy voice; so help thee God and the\nprayers of the holy Church. Amen._\n\nWhich Conjuration being thrice repeated while the fire is burning with\nMastick and Gum Aromatick, the body will begin to rise, and at last\nwill stand upright before the Exorcist, answering with a faint and\nhollow voice, the questions proposed unto it. Why it strangled it self;\nwhere its dwelling is; what its food and life is; how long it will be\nere it enter into rest, and by what means the Magitian may assist it\nto come to rest: Also, of the treasures of this world, where they are\nhid: Moreover, it can answer very punctually of the places where Ghosts\nreside, and how to communicate with them; teaching the nature of Astral\nSpirits and hellish beings, so far as its capacity reacheth.\n\n\u2666The answers of the Spirit.\u2666\n\nAll which when the Ghost hath fully answered, the Magitian ought out\nof commiseration and reverence to the deceased, to use what means can\npossibly be used for the procuring rest unto the Spirit. To which\neffect he must dig a grave, and filling the same half full of quick\nLime, and a little Salt and common Sulphur, put the Carcass naked into\nthe same; which experiment, next to the burning of the body into ashes,\nis of great force to quiet and end the disturbance of the Astral Spirit.\n\n\u2666How to lay the Spirit.\u2666\n\nBut if the Ghost with whom the Exorcist consulteth, be of one that dyed\nthe common death, and obtain\u2019d the ceremonies of burial, the body must\nbe dig\u2019d out of the ground at 12 a clock at night; and the Magician\nmust have a companion with him, who beareth a torch in his left hand,\nand smiting the Corps thrice with the consecrated rod, the Exorcist\nmust turn himself to all the four winds, saying:\n\n_By the virtue of the holy resurrection, and the torments of the\ndamned, I conjure and exorcize thee spirit of_ N. _deceased, to answer\nmy liege demands, being obedient unto these sacred ceremonies on pain\nof everlasting torment and distress_: Then let him say, \u25baBerald,\nBeroald, Balbin gab gabor agaba\u25c4; _Arise, arise, I charge and command\nthee_.\n\n\u2666Another form.\u2666\n\nAfter which Ceremonies, let him ask what he desireth and he shall be\nanswered.\n\nBut as a faithful caution to the practicer of this Art, I shall\nconclude with this, That if the Magician, by the Constellation and\nPosition of the Stars at his nativity, be in the predicament of those\nthat follow Magical Arts, it will be very dangerous to try this\nexperiment for fear of suddain death ensuing, which the Ghosts of men\ndeceased, can easily effect upon those whose nativities lead them to\nConjuration: And which suddain and violent death, the Stars do alwayes\npromise to such as they mark with the _Stigma_ of Magicians.\n\n\u2666A Caution for the Exorcist.\u2666\n\n\n\n\n CHAP. III.\n\n _How to raise up the three Spirits_, Paymon, Bathin, _and_\n Barma: _And what wonderful things may be effected through\n their assistance._\n\n\nThe Spirit _Paymon_ is of the power of the Air, the sixteenth in the\nranck of Thrones, subordinate to _Corban_ and _Marbas_.\n\n\u2666Their order.\u2666\n\n_Bathin_ is of a deeper reach in the source of the fire, the second\nafter _Lucifers_ familiar, and hath not his fellow for agility and\naffableness, in the whole Infernal Hierarchy.\n\n_Barma_ is a mighty Potentate of the order of _Seraphims_, whom 20\nLegions of Infernal Spirits do obey; his property is to metamorphose\nthe Magician or whom he pleaseth, and transport into foreign Countreys.\n\nThese three Spirits, though of various ranks and orders, are all of one\npower, ability and nature, and the form of raising them all is one.\nTherefore the Magician that desireth to consult with either of these\nSpirits, must appoint a night in the waxing of the Moon, wherein the\nPlanet _Mercury_ reigns, at 11 a clock at night; not joyning to himself\nany companion, because this particular action will admit of none;\nand for the space of four dayes before the appointed night, he ought\nevery morning to shave his beard, and shift himself with clean linnen,\nproviding beforehand the two Seals of the Earth, drawn exactly upon\nparchment, having also his consecrated Girdle ready of a black Cats\nskin with the hair on, and these names written on the inner side of the\nGirdle: \u25baYa, Ya\u25c4 \u2720 \u25baAie, Aaie\u25c4 \u2720 \u25baElibra\u25c4 \u2720 \u25baElohim\u25c4 \u2720 \u25baSaday\u25c4 \u2720 \u25baYah\nAdonay\u25c4 \u2720 _tuo robore_ \u2720 _Cinctus sum_ \u2720.\n\n\u2666The Utensils to be used.\u2666\n\nUpon his Shooes must be written \u25baTetragrammaton\u25c4, with crosses\nround about, and his garment must be a Priestly Robe of black, with a\nFriers hood, and a Bible in his hand.\n\nWhen all these things are prepared, and the Exorcist hath lived\nchastly, and retired until the appointed time: Let him have ready\na fair Parlour or Cellar, with every chink and window closed; then\nlighting seven Candles, and drawing a double Circle with his own\nblood, which he must have ready before hand: let him divide the Circle\ninto seven parts, and write these seven names at the seven divisions,\nsetting at every Name a Candle lighted in a brazen Candlestick in the\nspace betwixt the Circles: The names are these, \u25baCados\u25c4 \u2720 \u25baEscherie\u25c4 \u25b3\n\u25baAnick\u25c4 \u2720 \u25baSabbac\u25c4 [Symbol] \u25baSagun\u25c4 \u2720 \u2720 \u25baAba\u25c4 \u2720 \u25baAbalidoth\u25c4 [Symbol]\n\n\u2666The Circle.\u2666\n\nWhen the Candles are lighted, let the Magician being in the midst of\nthe Circle, and supporting himself with two drawn Swords, say with a\nlow and submissive voyce; _I do by the vertue of these seven holy Names\nwhich are the Lamps of the living God, Consecrate unto my use this\ninclosed Circle, and exterminate out of, it[*] all evill Spirits, and\ntheir power; that beyond the limit of their circumference they enter\nnot on pain of torments to be doubled_, \u25baYah, Agion, Helior, Heligah\u25c4,\n_Amen_.\n\n\u2666The Consecration.\u2666\n\n\u2666[*] [_transp._ it,]\u2666\n\nWhen this Consecration is ended, Let him sprinkle the Circle with\nconsecrated Water, and with a Chafing-dish of Charcole, perfume it with\nFrankincense and Cinamon, laying the Swords a cross the Circle, and\nstanding over them; then whilest the fumigation burneth, let him begin\nto call these three Spirits in this following manner:\n\n_I Conjure and Exorcize you the three Gentle and Noble Spirits of the\npower of the North, by the great and dreadful name of_ \u25baPeolphan\u25c4 _your\nKing, and by the silence of the night, and by the holy rites of Magick,\nand by the number of the Infernal Legions, I adjure and invocate you;\nThat without delay ye present your selves here before the Northern\nquarter of this Circle, all of you, or any one of you, and answer my\ndemands by the force of the words contained in this Book._ This must be\nthrice repeated, and at the third repetition, the three Spirits will\neither all appear, or one by lot, if the other be already somewhere\nelse imployed; at their appearance they will send before them three\nfleet Hounds opening after a Hare, who will run round the Circle for\nthe space of half a quarter of an hour; after that more hounds will\ncome in, and after all, a little ugly _\u00c6thiop_, who will take the Hare\nfrom their ravenous mouths, and together with the Hounds vanish; at\nlast the Magician shall hear the winding of a Hunts-mans horn, and a\nHerald on Horseback shall come galloping with three Hunters behind\nupon black Horses, who will compass the Circle seven times, and at the\nseventh time will make a stand at the Northern quarter, dismissing\nthe Herald that came up before them, and turning their Horses towards\nthe Magician, will stand all a brest before him, saying; \u25baGil pragma\nburthon machatan dennah\u25c4; to which the Magician must boldly answer;\n\u25baBeral, Beroald, Corath, Kermiel\u25c4; _By the sacred rites of Magick ye\nare welcome ye three famous Hunters of the North, and my command is,\nthat by the power of these Ceremonies ye be obedient and faithful unto\nmy summons, unto which I conjure you by the holy Names of God_, \u25baYah,\nGian, Soter, Yah, Jehovah, Immanuel, Tetragrammaton, Yah, Adonay,\nSabtay, Seraphin\u25c4; _Binding and obliging you to answer plainly,\nfaithfully and truly, by all these holy names, and by the awful name of\nyour mighty King_ \u25baPeolphon\u25c4.[*]\n\n\u2666The Conjuration.\u2666\n\n\u2666The Appearanees. [_sic_]\u2666\n\n\u2666[*] [_sic_]\u2666\n\nWhich when the Magician hath said, the middle Hunter named \u25baPaymon\u25c4,\nwill answer, \u25baGil pragma burthon machatan dennah\u25c4, _We are the three\nmighty Hunters of the North, in the Kingdom of_ Fiacim, _and are come\nhither by the sound of thy Conjurations, to which we swear by him that\nliveth to yield obedience, if_ Judas _that betrayed him be not named_.\n\n\u2666The Condition.\u2666\n\nThen shall the Magician swear, _By him that liveth, and by all that is\ncontained in this holy Book, I swear unto you this night, and by the\nmysteries of this action, I swear unto you this night, and by the bonds\nof darkness I swear unto you this night, That_ Judas _the Traitor shall\nnot be named, and that blood shall not be offered unto you, but that\ntruce and equal terms shall be observed betwixt us_. Which being said,\nthe Spirits will bow down their heads to the Horses crests, and then\nalighting down will call their Herald to withdraw their Horses; which\ndone, The Magician may begin to bargain with all, or any one of them,\nas a familiar invisibly to attend him, or to answer all difficulties\nthat he propoundeth: Then may he begin to ask them of the frame of\nthe World, and the Kingdoms therein contained, which are unknown\nunto Geographers: He may also be informed of all Physical processes\nand operations; also how to go invisible and fly through the airy\nRegion: They can likewise give unto him the powerful Girdle of Victory,\nteaching him how to compose and consecrate the same, which hath the\nforce, being tyed about him, to make him conquer Armies, and all men\nwhatsoever. Besides, there is not any King or Emperour throughout the\nworld; but if he desires it, they will engage to bring him the most\npretious of their Jewels and Riches in twenty four hours; discovering\nalso unto him the way of finding hidden treasures and the richest mines.\n\n\u2666The Magicians Oath.\u2666\n\n\u2666The girdle of Victory.\u2666\n\nAnd after the Conjurer hath fulfilled his desires, he shall dismiss the\naforesaid Spirits in this following form.\n\n\u2666The form of discharge.\u2666\n\n_I charge you ye three officious Spirits to depart unto the place\nwhence ye were called, without injury to either man or Beast, leaving\nthe tender Corn untouched, and the seed unbruised; I dismiss you, and\nlicence you to go back untill I call you, and to be alwayes ready at my\ndesire, especially thou nimble_ \u25baBathin\u25c4, _whom I have chosen to attend\nme, that thou be alwayes ready when I ring a little Bell to present thy\nself without any Magical Ceremonies performed; and so depart ye from\nhence, and peace be betwixt you and us, In the Name of the Father, Son,\nand Holy Ghost. Amen._\n\nWhen the Magician hath repeated this last form of dismission, he will\nhear immediately a horn winding, after which the Herald with the jet\nblack Horses, and the three Spirits will mount upon them, compassing\nthe Circle seven times, with the Herald winding his horn before them,\nand at every Candle they will bow towards the Horses crest, till coming\ntowards the Northern quarter, they will with great obeysance seem to\nmarch away out through the solid wall as through a City gate.\n\n\n\n\n CHAP. IV.\n\n _How to Consecrate all manner of Circles, Fumigations, Fire,\n Magical Garments, and Utensills._\n\n\nConsecrations are related either to the person or the thing\nconsecrated. The person is the Magitian himself, whose consecration\nconsisteth in Abstinence, Temperance, and holy Garments. The things\nconsecrated are the Oyl, the Fire, the Water. The Fumigations\nconsisting of oriental Gums and Spices; the magical Sword, Pensils,\nPens and Compasses, the measuring Rule and waxen Tapers, the\nPentacles, Periapts, Lamins, and Sigils, Vests, Caps, and Priestly\nGarments; these are the materials to be consecrated.\n\n\u2666What things are to be consecrated.\u2666\n\nThe sacred Pentacles are as signs and charms for the binding of Evil\nD\u00e6mons, consisting of Characters and Names of the Superior order of the\ngood Spirits opposite unto those evil ones whom the Magitian is about\nto Invocate: And of sacred Pictures, Images, and Mathematical Figures\nadapted to the names and natures of separated Substances whither good\nor evil. Now the form of Consecrating such Magical Pentacles is to\nname the vertue of the holy Names and Figures, their Antiquity and\nInstitution with the intention of the Consecration purifying the\nPentacle by consecrated fire, and waving the same over the flames\nthereof.\n\n\u2666Pentacles.\u2666\n\nWhen the Exorcist would consecrate Places or Utensils, Fire or Water\nfor magical uses, he must repeat the Consecration or Dedication of\n_Solomon_ the King at the building of the Temple, the Vision of\n_Moses_ at the Bush, and the Spirit of the Lord on the tops of the\nMulberry-trees, repeating also the sacrifice of it self being kindled;\nthe Fire upon _Sodom_, and the Water of Eternal Life: Wherein the\nMagitian must still remember to speak of the seven golden Candlesticks,\nand _Ezekiels_ Wheels, closing the Consecration with the deep and\nmysterious Names of God and holy D\u00e6mons.\n\n\u2666Utensils.\u2666\n\nWhen particular Instruments are to be sanctified, the Magitian must\nsprinkle the same with consecrated Water, and fumigate them with\nfumigations, anoint them with consecrated Oyl: And lastly, Seal them\nwith holy Characters; after all which is performed, an Oration or\nPrayer must follow, relating the particulars of the Consecration with\nPetitions to that Power in whose Name and Authority the Ceremony is\nperformed.\n\n\u2666Instruments.\u2666\n\nAnd in like manner shalt thou consecrate and sanctifie every Utensil\nwhatsoever, by Sprinklings, Fumigations, Unctions, Seals, and\nBenedictions, commemorating and reiterating the sanctifyings in the\nholy Scripture, of the Tables of the Law delivered to _Moses_; of the\ntwo Testaments in the New Covenant, of the holy Prophets in their\nMothers wombs, and of _Aholiah_, and _Aholibah_, whom the Spirit of God\ninspired to frame all sorts of curious workmanship for the Tabernacle.\nThis is the sum of Consecrationn.[*]\n\n\u2666How to consecrate.\u2666\n\n\u2666[*] [_sic_]\u2666\n\n\n\n\n CHAP. V.\n\n _Treating more practically of the Consecration of Circles,\n Fires, Garments, and Fumigations._\n\n\nIn the Construction of Magical Circles, the hour, day, or night, and\nseason of the year, and the Constellation are to be considered; as\nalso what sort of Spirits are to be called; and to what Region, Air,\nor Climate they belong: Therefore this method is to be followed for\nthe more orderly and certain proceeding therein. First, a Circle nine\nfoot over must be drawn, within which another Circle three inches from\nthe outermost must be also made, in the Center whereof the name of the\nhour, the Angel of the hour, the Seal of the Angel, the Angel of the\nday predominant, wherein the work is undertaken. Note, these attributes\nare to be inscribed betwixt the Circles round about with _Alpha_ at the\nbeginning, and _Omega_ at the close.\n\n\u2666Circles how to be made.\u2666\n\nWhen the Circle is composed, it must be sprinkled with holy Water,\nwhile the Magician saith, _Wash me O Lord, and I shall be whiter\nthen Snow_: And as for the Fumigations over them, this Benediction\nmust be said; _O God of_ Abraham, Isaac, _and_ Jacob, _bless these\nthy subservient creatures, that they may multiply the force of their\nexcellent odors, to hinder evil spirits and phantasms from entring the\nCircle, through our Lord. Amen._\n\n\u2666Fumigations.\u2666\n\n\n _An Exorcism for the fire._\n\nThe Exorcist ought to have an earthen Censer, wherein to preserve\nthe fire for magical uses, and the expiations and fumigations, whose\nconsecration is on this manner.\n\n\u2666Fire.\u2666\n\n_By him that created Heaven and Earth, and is the God and Lord of all,\nI exorcize and sanctifie thee thou creature of Fire, that immediately\nthou banish every phantasm from thee, so that thou prove not hurtful\nin any kind: Which I beseech thee O Lord to confirm by sanctifying\nand making pure this creature of fire, that it may be blessed and\nconsecrate to the honour of thy holy Name. Amen._\n\n\n _At the putting on the Garments,_\n\nLet the Magician say, _By the figurative mystery of this holy Stole\nor Vestment, I will cloath me with the armour of Salvation in the\nstrength of the highest._ \u25baAncor, Amacor, Amides, Theodonias, Anitor.\u25c4\n_That my desired end may be effected through thy strength_ \u25baAdonai\u25c4,\n_to whom the praise and glory will for ever belong._\n\n\u2666Garments.\u2666\n\nWhich Ceremonies being finished, the Exorcist shall proceed to the\npractical part of Invocation and Conjuration of all degrees of Spirits,\nhaving every utensil and appendix in readiness for the performance, and\nproceeding according to the method in these following Chapters.\n\n\u2666Practice.\u2666\n\n\n\n\n CHAP. VI.\n\n _How to raise and exorcize all sorts of Spirits belonging to the\n Airy Region._\n\n\nThe Garment which the Exorcist is cloathed withall at the performance\nof this action, ought according to the opinions of the chiefest\nMagicians, to be a Priestly Robe, which if it can no where be procured,\nmay be a neat and cleanly linnen Vest, with the holy Pentacle fastned\nthereunto upon Parchment made of a Kids skin, over which an Invocation\nmust be said, and then the Pentacle must be sprinkled with holy Water.\nAt the putting on the Magical Garment, this Prayer must be repeated:\n_By thy holy power_ \u25baAdonai Sabaoth\u25c4, _And by the power and merit of\nthine Angels and Archangels, and by the vertue of holy Church, which\nthou hast sanctified, do I cloath me with this consecrated Garment,\nthat what I am to practice may take effect through thy Name who art for\never and ever._\n\n\u2666What sort of Garments must be used.\u2666\n\nNow as for the time of operation, and the manner thereof, The\nInstructions before set down, are sufficient to direct the Exorcist;\nonly the Acter and his Scholar must be mindful in the way, as they go\ntowards the place of Conjuration, to reiterate the sacred forms of\nConsecrations, Prayers, and Invocations, the one bearing an Earthen\nVessel with consecrated fire, and the other the Magical Sword, the Book\nand Garments, till approaching nigh the place where the Circle is to be\ndrawn, they must then proceed to compose it after the aforesaid manner.\nAnd at last Exorcize the Spirits on this following manner:\n\n\u2666The manner of Conjuring.\u2666\n\n_Seeing God hath given us the power to bruise the Serpents head, and\ncommand the Prince of Darkness, much more to bear rule over every\nairy Spirit: Therefore by his strong and mighty Name_ \u25baJehovah\u25c4\n_do I conjure you_, (naming the Spirits), _and by his secret\ncommands delivered to_ Moses _on the Mount, and by his holy Name_\n\u25baTetragrammaton\u25c4, _and by all his wonderful Names and Attributes_,\n\u25baSadai, Ollon, Emillah, Athanatos, Paracletos\u25c4, &c. _That ye do here\nimmediately appear before this Circle, in humane form, and not terrible\nor of monstrous shape, on pain of eternal misery that abides you,\nunless you speedily fulfil my commands_, \u25baBathar, Baltar, Archim,\nAnakim, Nakun\u25c4. _Amen._\n\n\u2666The form.\u2666\n\nWhen the Exorcist hath finished this Conjuration, he and his companion\nshall continue constantly turning themselves to the East, West, North\nand South, saying, with their Caps in their hands, \u25baGerson, Anek,\nNephaton, Basannah, Cabon\u25c4; and within a little space they will behold\nvarious apparitions upon the ground, and in the air, with various\nhabits, shapes, and instruments; after that, he shall perceive a troop\nof armed men with threatning carriage appear before the Circle, who\nafter they are conjured to leave off their phantasms, will at last\npresent themselves before the Exorcist in humane form.\n\n\u2666The Apparitions.\u2666\n\nThen the Master must be mindful to take the consecrated Sword, and the\ncup of Wine into his hands; the Wine he shall pour into the fire, and\nthe Sword he shall brandish in his right arm, being girded about with\na Scarlet Ribbon; after this the Magician shall say, \u25baGahire, Gephna,\nAnepheraton\u25c4; then the Spirits will begin to bow unto the Exorcist,\nsaying, _We are ready to fulfil thy pleasure_.\n\nSo that when the Magician hath brought the Spirits to this length, he\nmay ask what ever he desireth, and they will answer him, provided the\nquestions belong to that order whereof they are.\n\nNow the properties wherein they excel, are these; They can give the\ngift of Invisibility, and the fore-knowledge of the change of weather;\nthey can teach the Exorcist how to excite Storms and Tempests, and\nhow to calm them again; they can bring news in an hours space of the\nsuccess of any Battle, Seidge, or Navy, how farr off soever; they\ncan also teach the language of Birds, and how to fly through the air\ninvisibly.\n\n\u2666What these Spirits can do.\u2666\n\n\u2019Twas through the assistance of these airy Spirits, that\n_Chanchiancungi_, the _Tartarian_ Emperour did give the _Chinois_ such\na desperate rout near the year 1646. for it is reported, that he had\nconstantly in his presence two Magicians, named _Ran_ and _Sionam_, who\nperceived every motion of the _China_\u2019s Army, and had intelligence by\nthese Spirits of the Emperours private Counsels and Consultations.\n\n\u2666An example of their power.\u2666\n\nAnd it is credibly reported by Magicians, that wonderful things may\nbe with facility effected through the assistance of these aforesaid\nSpirits, so that the Exorcist must be very affable unto them, and\ngently dismiss them (when he is satisfied) in this following manner;\n\n_Seeing ye have willingly answered all our Interrogations and desires,\nwe give you leave and licence, In the Name of the Father, Son, and\nHoly-Ghost, to depart unto your place, and be ever ready to attend our\ncall; Depart, I say, in peace, and peace be confirmed betwixt us and\nyou. Amen._ \u2720 \u2720 \u2720.\n\n\u2666How to dismiss them.\u2666\n\nAfter all these Ceremonies are finished, the Spirits will begin to\ndepart, making obeysance as they go; and then the Master must demolish\nthe Circle, and taking up all the Utensils repeat the _Pater Noster_ as\nthey are going away from the place of Conjuration.\n\n\n\n\n CHAP. VII.\n\n _How to obtain the familiarity of the_ Genius _or_ Good Angel, _and\n cause him to appear._\n\n\nAccording to the former Instructions in conjuring Spirits, we must\nproceed to consult with the _Familiars_ or _Genii_; first, after the\nmanner prescribed by Magicians, the Exorcist must inform himself of\nthe _name_ of his good _Genius_, which he may find in the Rules of\n_Travius_ and _Philermus_; as also, what _Character_ and _Pentacle_, or\n_Lamin_, belongs to every _Genius_. After this is done, Let him compose\nan earnest Prayer unto the said _Genius_, which he must repeat thrice\nevery morning for seven dayes before the Invocation.\n\n\u2666How to consult with _Familiars_ or _Genii_.\u2666\n\nThe Magician must also perfectly be informed to what Hierarchy or\nOrder the _Genius_ belongs, and how he is dignified in respect of his\nSuperiours and Inferiours; for this form of Conjuration belongs not to\nthe Infernal or Astral Kingdom, but to the Celestial Hierarchy; and\ntherefore great gravity and sanctity is herein required, besides the\ndue observation of all the other injunctions, until the time approach\nwherein he puts the Conjuration in execution.\n\nWhen the day is come wherein the Magician would invocate his proper\n_Genius_, he must enter into a private closet, having a little Table\nand Silk Carpet, and two Waxen Candles lighted; as also a Chrystal\nStone shaped triangularly about the quantity of an Apple, which Stone\nmust be fixed upon a frame in the center of the Table: And then\nproceeding with great devotion to Invocation, he must thrice repeat\nthe former Prayer, concluding the same with _Pater Noster, &c._ and a\n_Missale de Spiritu Sancto_.\n\nThen he must begin to Consecrate the Candles, Carpet, Table and\nChrystal; sprinkling the same with his own blood, and saying, _I\ndo by the power of the holy Names_ \u25baAglaon, Eloi, Eloi, Sabbathon,\nAnepheraton, Jah, Agian, Jah, Jehovah, Immanuel, Archon Archonton,\nSadai, Sadai, Jeovaschah\u25c4, &c. _sanctifie and consecrate these holy\nutensils to the performance of this holy work, In the Name of the\nFather, Son, and Holy Ghost, Amen_.\n\n\u2666The form of Consecration.\u2666\n\nWhich done, the Exorcist must say this following Prayer with his face\ntowards the East, and kneeling with his back to the consecrated Table.\n\n\u2666The Prayer.\u2666\n\n_O thou blessed_ \u25baPhanael\u25c4 _my Angel Guardian, vouchsafe to descend\nwith thy holy Influence and presence into this spotless Chrystal, that\nI may behold thy glory and enjoy thy society O thou who art higher\nthen the fourth Heaven, and know\u2019st the secrets of_ \u25baElanel\u25c4. _Thou\nthat ridest upon the wings of the wind, and art mighty and potent in\nthy celestial and super-lunary motion, do thou descend and be present\nI pray thee, and desire thee, if ever I have merited thy society, or\nif my actions and intentions be pure and sanctified before thee, bring\nthy external presence hither, and converse with thy submissive Pupil,\nby the tears of Saints and Songs of Angels, In the Name of the Father,\nSon, and Holy Ghost, who are one God for ever and ever._\n\nThis Prayer being first repeated towards the East, must be afterwards\nsaid towards all the four winds thrice. And next the 70. Psalm repeated\nout of a Bible that hath been consecrated in like manner as the rest of\nthe utensils; which ceremonies being seriously performed; the Magician\nmust arise from his knees, and sit before the Crystal bare-headed with\nthe consecrated Bible in his hand, and the Waxen Candles newly lighted,\nwaiting patiently and internally for the coming and appearance of the\n_Genius_.\n\nNow about a quarter of an hour before the Spirit come. There will\nappear great variety of apparitions and sights within the glass; as\nfirst a beaten road or tract, and travelers, men and women marching\nsilently along; next there will Rivers, Wells, Mountains and Seas\nappear: after that a Shepherd upon a pleasant hill feeding a goodly\nflock of Sheep, and the Sun shining brightly at his going down; and\nlastly, innumerable shews of Birds and Beasts, Monsters and strange\nappearances, noises, glances, and affrightments, which shews will all\nat last vanish at the appearance of the _Genius_.\n\n\u2666Signs of the appearance\u2666\n\nAnd then the _Genius_ will present it self amidst the Crystal, in the\nvery same apparel and similitude that the person himself is in, giving\ninstructions unto the Exorcist how to lead his life and rectifie his\ndoings.\n\n\u2666The Appearance\u2666\n\nBut especially (which is the proper work of every _Genius_) he will\ntouch his heart and open his senses and understanding, so that by this\nmeans, he may attain to the knowledge of every Art and Science, which\nbefore the opening of his Intellect was lockt and kept secret from him.\n\nAfter which, the _Genius_ will be familiar in the Stone at the Prayer\nof the Magician.\n\n\n\n\n CHAP. VIII.\n\n _A form of Conjuring_ \u25baLuridan\u25c4 _the Familiar, otherwise called_\n \u25baBelelah\u25c4.\n\n\n\u25baLuridan\u25c4 is a Familiar Domestick Spirit of the _North_, who is\nnow become servant to \u25baBalkin\u25c4, Lord and King of the _Northern_\nMountains, he calls himself the _Astral Genius_ of _Pomonia_, an Island\namongst the _Orcades_ beyond _Scotland_. But he is not particularly\nresident there; for in the dayes of _Solomon_ and _David_, he was in\n_Jerusalem_, or _Salem_, being then under the name of \u25baBelilah\u25c4; after\nthat he came over with _Julius C\u00e6sar_, and remained some hundred of\nyears in _Cambria_, or _Wales_, instructing their Prophetical Poets in\n_British_ Rhimes, being then surnamed _Urthin-Wadd Elgin_, from thence\nhe betook himself unto this Island, _Anno_ 1500. and continued there\nfor 50 years, after which he resigned his Dominion to _Balkin_, and\nhath continued ever since an attendant unto this Prince.\n\n\u2666The nature of \u25baLuridan\u25c4.\u2666\n\nHe is a Spirit of the Air in the order of \u25baGlauron\u25c4, and is said to\nprocreate as mortals do; He is often sent by his Master upon errands to\n_Lapland_, _Finland_, and _Strik-finia_; as also to the most _Northern_\nparts of _Russia_, bordering on the _Northern_ frozen Ocean: His office\n(being called by Magicians) is to demolish strong holds of Enemies,\ndestroying every night what they build the day before; to extinguish\nfires, and make their Gunshot that it hath no power to be enkindled;\nfor his nature is to be at enmity with fire: and under his Master with\nmany Legions he wageth continual warrs with the fiery Spirits that\ninhabit the Mountain _Hecla_ in _Ise-land_, where they endeavour to\nextinguish these fiery flames, and the inhabiting Spirits defend the\nflames from his Master and his Legions.\n\n\u2666His Office\u2666\n\nIn this contest they do often totally extirpate and destroy one\nanother, killing and crushing when they meet in mighty and violent\nTroops in the Air upon the Sea; and at such a time many of the fiery\nSpirits are destroyed, when the Enemy hath brought them off the\nMountain to fight upon the water; on the contrary, when the battle is\non the Mountain it self, the Spirits of the Air are often worsted, and\nthen great mournings and doleful noises are heard both in _Iseland_ and\n_Russia_, and _Norway_ for many days after.\n\n\u2666The Warrs of Spirits.\u2666\n\nBut to proceed to the form of conjuring this aforesaid Spirit, the\nMagician must draw a Circle in a Moonshine night in some solitary\nValley; the Circle must be 18 foot over, and another Circle a foot\ndistance within the same, being both drawn with chalk, and the\nExorcist being girded about with two Snakes skins tyed together, and\nhaving many Snakes skins tyed to his cap, and hanging down before and\nbehinde, must also with Chalk draw the form of a fiery Mountain at\none side of the Circle on this manner; And round about the Mountain\nthese following names must be wrote, \u25baGlauron, Opotok, Balkin, Opotok,\nUrthin, Opotok, Swaknar, Nalah, Opotok\u25c4, \u2720 \u2720 \u2720. After the Mountain is\ndrawn, he must consecrate the same in these following words, \u25baOfron,\nAnepheraton, Baron Barathron, Nah halge tour hecla\u25c4, _In the Name of\nthe Father, Son and Holy Ghost, Amen_. \u2720 \u2720 \u2720. After the Magician hath\nconsecrated the Mountain, he must write betwixt the circles these\nfollowing words; \u25baUrthin\u25c4 \u2720 \u25baMalc hii\u25c4 \u2720 \u2720 \u25baKiddal Katttron\u25c4[*] \u2720\n\u25baAgla\u25c4 \u2720 \u25baGlaura\u25c4 \u2720 \u25baBashemo\u25c4 \u2720 \u25baPhowah\u25c4 \u2720 \u25baElohim\u25c4 \u2720 \u25baImmannel\u25c4[\u2020] \u2720\n_Amen_. \u25b3 \u2720 \u25b3 \u2720 \u25b3 \u2720. Which done, he must begin to Invocate the Spirit\non this following manner.\n\n\u2666The form of the Circle and Ceremonies.\u2666\n\n\u2666The Consecration of the Mountain.\u2666\n\n\u2666[*] [? Kattron]\u2666\n\n\u2666[\u2020] [Immanuel]\u2666\n\n[Illustration]\n\n_O ye Powers of the East_, \u25baAthanaton\u25c4; _of the West_, \u25baOrgon\u25c4; _of\nthe South_, \u25baBoralim\u25c4; _of the North_, \u25baGlauron\u25c4; _I charge and\ncommand you by the dreadful Names here mentioned, and the Consecration\nof this terrible Mountain, to present your selves one of every sort\nbefore this Circle by the power of_ \u25baImmanuel\u25c4, _and his holy Name_.\nAfter this hath with fervency been thrice repeated, the Exorcist\nwill hear great noises of Swords and fighting, Horses neighing, and\nTrumpets sounding, and at last there will appear four little Dwarfs or\nPigmies naked before the Circle, their speech will be antient _Irish_;\nwhich afterwards being confined to a Triangle, they will interpret;\nthe substance thereof will be from whence they came last, and what\nwonderful things they can do; Then the Magician must ask them, if they\nknow one \u25baLuridan\u25c4 a familiar; they will answer \u25baHamah ni trulloh\nBalkin\u25c4, he is Secretary or servant unto \u25baBalkin\u25c4, and after the\nExorcist hath charged them to bring the said \u25baLuridan\u25c4 unto him, they\nwill immediately bring him like a little Dwarf with a crooked nose,\nand present him before the Magician in the triangle; then the Magician\nshall bind and tye him with the bond of obligation, and with his own\nblood, without any contract of conditions to be performed, that he\nwill attend him constantly at his thrice repeating \u25baLuridan, Luridan,\nLuridan\u25c4, And be ever ready to go whether he will, to the _Turks_, or\nto the uttermost parts of the Earth, which he can do in an hour, and\ndestroy all their Magazines.\n\n\u2666The Conjuration.\u2666\n\n\u2666The Apparitions.\u2666\n\n\u2666\u25baLuridan.\u25c4\u2666\n\nAfter the Magician hath so bound him, he shall receive from the Spirit\na scrole written in this manner;\n\n\u2666The Compact.\u2666\n\n[Illustration]\n\nwhich is the Indenture to serve him for a year and a day; and then the\nMagician shall dismiss him for that time in the form of dismission.\n\n\n\n\n CHAP. IX.\n\n _How to Conjure the Spirit_ \u25baBalkin\u25c4 _the Master of_ \u25baLuridan\u25c4.\n\n\nAs in the former Chapter, the Exorcist is instructed to draw the\nform of the Mountain _Hecla_ within the circle, so in this form of\nConjuration he must do the same, adding these names to be written round\nthe Mountain _Mathiel_; \u25baRahuniel, Seraphiel, Hyniel, Rayel, Fraciel\u25c4.\nThese are the names of _Olympick Angels_, governing the _North_, and\nruling over every airy Spirit that belongs unto the _Northern_ Climate;\nso that the authority of these names must be used in the calling up of\nthis Spirit, because he is a great Lord, and very lofty, neither will\nhe appear without strong and powerful Invocations.\n\n\u2666The names of Olympick Angels.\u2666\n\nTherefore the Magician must make upon Virgin Parchment the two Seals\nof the Earth, and provide unto himself a Girdle made of a Bears skin\nwith a rough side next his body, and these names wrote round about in\nthe outerside, \u2720 \u25baAlpha\u25c4 \u2720 \u25baCoronzon, Yah, Taniah, Adonay\u25c4 \u2720 \u25baSoncas\u25c4\n\u2720 \u25baDamael\u25c4 \u2720 \u25baAngeli fortes\u25c4 \u2720 \u25bapur pur\u25c4 \u2720 \u25baElibra, Elohim\u25c4 \u2720 \u25baOmega\u25c4\n\u2720 \u25baper flammam ignis\u25c4 \u2720 \u25baper vitam Coronzon\u25c4 \u2720 _Amen_. \u2720. Also he must\nprovide a black Priestly Robe to reach to his ankles, and a new Sword\nwith \u25baAgla\u25c4 on the one side, and \u25baOn\u25c4 upon the other; having likewise\nbeen very continent and chast for three days before the execution of\nhis design: and when the appointed night approacheth, he must take with\nhim an earthen pan with fire therein, and a little Viol with some of\nhis own blood, as also some of the Gum or Rozin that comes from the\nFirr-tree.\n\nAnd coming to the appointed place in some solitary Valley, the circle\nmust be drawn with chalk, as the former, one circle within another,\nand these powerful names in the circumference, \u25baOtheos on Panthon\u25c4 \u2720\n\u25baBreschit, Hashamaim, Waharetz Wahayah\u25c4 \u2720 \u25baTohu\u25c4 \u2720 \u25bava Bohu\u25c4 \u269d \u2720 \u2720 \u2720 \u269d\n\u25bamagnus es tu ben Elohim qui super alas ventorum equitaris\u25c4 \u2720.\n\nThis Circumscription is accounted amongst Magicians of all the most\npowerful and prevalent.\n\nAfter this the Circle, Mountain, Fire, Turpentine, Girdle, Garments,\nSword and Blood must be consecrated according to the foregoing forms of\nConsecration, adding also this to the end of the consecration.\n\n_Mighty art thou O_ \u25baAdonay, Elohim, Ya, Ya, Aie, Aie, Acimoy\u25c4, _who\nhast created the light of the day, and the darkness of the night,\nunto whom every knee bows in Heaven and on Earth, who hast created\nthe_ \u25baTohu\u25c4 _and the_ \u25baBohu\u25c4, _that is stupor or numbness in a thing\nto be admired, and mighty are thy magnificient Angels_ \u25baDamael\u25c4\n_and_ \u25baGuael\u25c4, _whose influence can make the winds to bow, and every\nairy Spirit stoop; Let thy right hand sanctifie these consecrated\nutensils, exterminating every noxious thing from their bodies, and the\ncircumference of this Circle. Amen._ \u25baCalerna, Shalom, Shalom, Agla on\nSassur, Tafrac, Angeli fortes.\u25c4 _In Nomine Patris, Filii, & Spiritus\nSancti. Amen, Amen, Amen._ After that, he shall sweep the circle gently\nwith a Foxes tayl, and sprinkle the same round with his blood, dipping\nalso the Sword, or anointing it with the same, and brandishing the\nsame in his right hand, he shall begin to conjure the Spirit on this\nfollowing manner:\n\n_I Exorcize and Conjure thee thou great and powerful_ \u25baBalkin\u25c4, _Lord\nof_ \u25baGlauron\u25c4, _Lord of_ \u25baLuridan\u25c4, _and of fifteen hundred Legions,\nLord of the Northern Mountains, and of every Beast that dwells\nthereon by the holy and wonderful Names of the Almighty_ \u25baJehovah,\nAthanato\u25c4[*] \u2720 \u25baAionos\u25c4 \u2720 \u25baDominus sempiternus\u25c4 \u2720 \u25baAletheios\u25c4 \u2720\n\u25baSaday\u25c4 \u2720 \u25baJehovah\u25c4, \u25baKedesh, El gabor\u25c4 \u2720 \u25baDeus fortissimus\u25c4 \u2720\n\u25baAnapheraton, Amorule, Ameron\u25c4 \u2720 \u2720 \u2720 \u25baPanthon\u25c4 \u2720 \u25baCraton\u25c4 \u2720 \u25baMuridon\u25c4\n\u2720 \u25baJah, Jehovah, Elohim pentasseron\u25c4 \u2720 \u2720 \u25batrinus et unus\u25c4 \u2720 \u2720 \u2720 \u269d\n_I Exorcize and Conjure, I Invocate and Command thee thou aforesaid\nSpirit, by the powers of Angels and Archangels, Cherubim and Seraphim,\nby the mighty Prince_ \u25baCoronzon\u25c4, _by the blood of_ Abel, _by the\nrighteousness of_ Seth, _and the Prayers of_ Noah, _by the voyces of\nThunder and dreadful day of Judgment; by all these powerful and royal\nwords abovesaid, that without delay or malitious intent, thou do come\nbefore me here at the circumference of this consecrated Circle, to\nanswer my proposals and desires without any manner of terrible form\neither of thy self, or attendants; but only obediently, fairly, and\nwith good intent, to present thy self before me, this Circle being my\ndefence, through his power who is Almighty, and hath sanctified the\nsame, In the Name of the Father, Son, and Holy Ghost. Amen._\n\n\u2666[*] [Athanatos]\u2666\n\nAfter the Magician hath thrice repeated this Conjuration, Let him\nimmediately set the fire before him, and put the Rozin thereon to\nfumigate at the appearance of the conjured Spirits, and at the instant\nof their appearance he shall hold the Censer of fire in his left hand,\nand the Sword in his right, still turning round as the Spirits do.\n\nFor in a little space after the Invocation is repeated, he shall hear\nthe noise of Thunders, and perceive before him in the Valley a mighty\nstorm of Lightning and Rain; after a while the same will cease, and\nan innumerable company of Dwarfs or Pigmies will appear mounted upon\nChamelions to march towards the Circle surrounding the same.\n\nNext comes \u25baBalkin\u25c4 with his Attendants; he will appear like the god\n_Bacchus_ upon a little Goat, and the rest that follow will march after\nhim afoot.\n\nAssoon as they come near the Circle, they will breath out of their\nmouths a mist, or fog, which will even obscure the light of the Moon,\nand darken the Magician, that he cannot behold them nor himself; yet\nlet him not be discomfited, or afraid, for that fog will be quickly\nover; and the Spirits will run round the Circle after \u25baBalkin\u25c4 their\nLord, who rides upon a Goat; they will continue to surround the Circle,\ntill the Magician begin the form of obligation or binding their Leader\nor King in this form, with the Sword in his right hand, the Fire and\nRozin burning before him.\n\n_I conjure and bind thee_ \u25baBalkin\u25c4, _who art appeared before me,\nby the Father, by the Son, and by the Holy Ghost, by all the holy\nConsecrations I have made, by the powerful Names of Heaven, and of\nEarth, and of Hell, that I have used and uttered in calling upon\nthee, by the Seals which thou here beholdest, and the Sword which\nI present[*] unto thee, by this sanctified Girdle, and all the\nsanctified and potent things aforesaid, That here thou remain\npeaceably, and of thy present shape before the Northern quarter of\nthis Circle, without injury to me in body, soul, or fortune; but on\nthe contrary, to answer faithfully unto my demands, and not hence to\nremove, till I have licenced thee to depart, In the Name of the Father,\nSon, and holy Spirit. Amen._\n\n\u2666[*] [show, not give]\u2666\n\nWhen he is thus obliged, he will alight from his Goat, and cause his\nAttendants to remove further into the Valley, then will he stand\npeaceably before the Circle to answer the Magician.\n\nAfter this the Magician shall begin to demand into his own possession\na Familiar to build or pull down any Castle or strong hold in a night;\nand that this Familiar bring with him the Girdle of Conquest, or\nVictory, that the Magician being girded with the same may overcome all\nenemies whatsoever,\n\nAnd further, the Spirit is able to inform him of all questions\nconcerning Thunder and Lightning, the Motions of the Heavens, the\nComets and Apparitions in the air, Pestilence and Famine, noxious and\nmalevolent blasts, as also of the Inhabitants of the _Northern_ Pole,\nand the wonders undiscovered throughout the world.\n\nLikewise if the Exorcist inquire concerning the habitations of starry\nSpirits, he will readily answer him, describing their orders, food,\nlife, and pasttime truly and exactly.\n\nAfter the Magician hath satisfied himself with inquiries, and curious\nquestions unto the Spirit, there will come from amongst the company a\nlittle Spirit of a span long, like a little _Ethiop_, which the great\nKing \u25baBalkin\u25c4 will deliver unto the Exorcist to continue as a Familiar\nwith him as long as his life shall last. This familiar the possessor\nmay name at[*] it pleaseth him.\n\n\u2666[*] [as]\u2666\n\nThe three last, who had this Spirit into possession, were three\n_Northern_ Magicians, the first _Honduros_ a _Norwegian_, who called it\n\u25baPhilenar\u25c4, and commanded it at his pleasure with a little Bell.\n\nAfter him _Benno_ his eldest Son injoy\u2019d the same under the same name.\n\nAnd _Swarkzar_ a _Polonian_ Priest was the last who enjoy\u2019d it under\nthe Name of \u25baMuncula\u25c4; all which names were imposed upon it, according\nto the pleasure of the Masters; and therefore the naming of this\nfamiliar is left to the discretion of the Exorcist.\n\nNow when the Master hath taken this familiar into his custody and\nservice, the Spirit \u25baBalkin\u25c4 will desire to depart, being wearied if\nthe action continue longer then an hour. Therefore the Magician must be\ncareful to dismiss him in this following form:\n\n_Because thou hast diligently answered my demands, and been ready to\ncome at my first call, I do here licence thee to depart unto thy proper\nplace, without injury or danger to man or Beast; depart, I say, and_\n_be ever ready at my call, being duly exorcized and conjured by sacred\nRites of Magick; I charge thee to withdraw with quiet and peace; and\npeace be continued betwixt me and thee, In the Name of the Father, Son,\nand Holy Ghost. Amen._\n\nThen the Spirits company will begin to march about their Prince, and\nin a formal Troop will march along the Valley, whilest the Magician\nrepeateth _Pater Noster, &c._ until the Spirits be quite out of sight\nand vanished.\n\nThis is a compleat form of conjuring the aforesaid Spirit, according to\nthe Rules of _Vaganostus_ the _Norwegian_.\n\n\n\n\n [APPENDIX II.]\n\n[This second Book of \u201cA Discourse concerning Devils and Spirits\u201d, like\nthe Chapters in Appendix I, were added to the third edition, 1665, by\nsome one unknown.]\n\n\n\n\n _BOOK II._\n\n\n\n\n CHAP. I.\n\n _Of Spirits in General; What they are and how to be considered:\n Also how farr the Power of Magitians and Witches is able to\n operate in Diabolical Magick._\n\n\n1. Because the Author in his foregoing Treatise, upon the _Nature\nof Spirits and Devils_, hath only touched the subject thereof\nsuperficially, omitting the more material part; and with a brief and\ncursory Tractat, hath concluded to speak the least of this subject\nwhich indeed requires most amply to be illustrated; therefore I thought\nfit to adjoyn this subsequent discourse; as succedaneous to the\nfore-going, and conducing to the compleating of the whole work.\n\n\u2666The reason of this Addition.\u2666\n\n2. The Nature of Spirits is variously to be considered, according\nto the source to which each _Caterva_ doth belong: for as some are\naltogether of a divine and celestial nature; not subject to the\nabominable Inchantments and Conjurations of vitious mankind; so\nothers are the grand Instigators, stirring up mans heart to attempt\nthe enquiry after the darkest, and most mysterious part of Magick, or\nWitchcraft: neither is this their suggestion without its secret end:\nthat is, that by the private insinuation, and as it were incorporating\nthemselves into the affection, or desire of the Witch, or Magician;\nthey may totally convert him into their own nature: reducing him at\nlast by constant practice, to such obdurateness and hardness of heart,\nthat he becometh one with them, and delighted with their association,\nbeing altogether dead to any motions in himself that may be called good.\n\n\u2666The nature of Spirits.\u2666\n\n3. And if we may credit example, which is the surest proof; the very\nimaginations, and affection of a Magician, doth create an evil Essence\nor Devil; which was not before in being: for, as the Astral Spirits are\nbelieved by many to Germinate and procreate one another, so likewise\nare the infernal Spirits capable of multiplication in their power and\nessence, according to their Orders, Ranks and Thrones; by means of the\nstrong imagination in a Witch, or malevolous person, earnestly desiring\ntheir assistance.\n\n\u2666The original of evil essences.\u2666\n\n4. Not that the Spirits or Devils so begotten do any whit add or\ncontribute to the number in general; for as they are capable of\nincreasing into distinct and separated substances, so are they likewise\nagain contracted, and as it were annihilated; when the force of that\nImagination is gone, which was the cause of their production: The\nnature of a spirit, whither heavenly or hellish, being to dilate, or\ncontract themselves into as narrow compass, as they please; so that in\na moment they can be as big in circumference as an hundred worlds, and\non a sodain reduce themselves to the compass of an atome.\n\n\u2666Their Germination.\u2666\n\n5. Neither are they somuch limited as Tradition would have them; for\nthey are not at all shut up in any separated place: but can remove\nmillions of miles in the twinkling of an eye, yet are they still where\nthey were at first: for, out of their own element, or quality, they can\nnever come: go whither they will, they are in darkness: and the cause\nis within them, not without them: as one whose mind is troubled here in\n_England_, can remove his Carcase from the place where it was before;\nbut should he go to the utmost bounds of the Earth, he cannot leave his\nperplexed and tormented minde behind him.\n\n\u2666Their Habitation.\u2666\n\n6. As for the shapes and various likenesses of Devils, It is generally\nbelieved, that according to their various capacities in wickedness,\nso their shapes are answerable after a Magical manner: resembling\nspiritually some horrid and ugly monsters, as their conspiracies\nagainst the power of God, were high and monstrous, when they fell from\nHeaven: for the condition of some of them is nothing but continual\nhorrour and despair; others triumph in firie might and pomp, attempting\nto pluck God from out of his Throne; but the quality of Heaven is shut\nfrom them, that they can never find it, which doth greatly add to their\ntorment and misery.\n\n\u2666Their shapes.\u2666\n\n7. But that they are materially vexed and scorched in flames of fire,\nis inferiour to any to give credit to, who is throughly verst in their\nnature and existence: for their substance is spiritual; yea their\npower is greater, then to be detain\u2019d or tormented with any thing\nwithout them: doubtless their misery is sufficiently great, but not\nthrough outward flames; for their Bodies are able to pierce through\nWood and Iron, Stone, and all Terrestrial things: Neither is all the\nfire, or fewel of this World able to torment them; for in a moment\nthey can pierce it through and through. But the infinite source of\ntheir misery is in themselves, and is continually before them, so that\nthey can never enjoy any rest, being absent from the presence of God:\nwhich torment is greater to them, then all the tortures of this world\ncombin\u2019d together.\n\n\u2666Their place of pleasure or torment.\u2666\n\n8. The wicked souls that are departed this life, are also capable\nof appearing again, and answering the Conjurations of Witches, and\nMagicians, for a time: according to _Nagar_ the _Indian_, and the\n_Pythagoreans_. And it cannot be easily conceived, that their torment\nis much different from the rest of the Devils: for the Scripture saith:\n_every one is rewarded according to their works_. And, _that which a\nman sows, that he shall reap_. Now as the damned Spirits, when they\nlived on earth, did heap up vanity, and load their souls with iniquity,\nas a treasure to carry with them into that Kingdom, which sin doth\nnaturally lead into: so when they are there, the same abominations\nwhich here they committed, do they ruminate and feed upon; and the\ngreater they have been, the greater is the torment, that ariseth before\nthem every moment.\n\n\u2666The cause of their torment.\u2666\n\n9. And although these Infernal Spirits, are open Enemies to the very\nmeans which God hath appointed for mans salvation; yet such is the\ndegenerate and corrupted mind of mankind, that there is in the same\nan itching after them for converse and familiarity, to procure their\nassistance, in any thing that their vain imagination suggesteth them\nwith: to effect which, they inform themselves in every Tradition of\nConjuration and Exorcism; as also in the names, natures and powers of\nDevils in general, and are ever restless, till their souls be totally\ndevoted to that accursed and detestable nature, which is at enmity with\nGod and goodness.\n\n\u2666How Magicians deal with them.\u2666\n\n10. Now to proceed in the description of these Infernal Spirits and\nseparated _D\u00e6mons_, or _Astral Beings_, as also of those in the\nAngelical Kingdom; they that pertain to the Kingdom of Heaven, are\neither Angels which are divided into their degrees and orders; or else\nthe righteous souls departed, who are entred into rest: And it cannot\nbe, but that the life of Angels and Souls departed, is the same in\nHeaven, as also the food that nourisheth them, and the fruits that\nspring before them: Nor is it possible for any, how expert so ever in\nMagical Arts, to compel either of them, of what degree soever they\nbe, to present themselves, or appear before them: Although many have\nwritten large Discourses and Forms of Convocation, to compel the Angels\nunto communication with them by Magical Rites and Ceremonies.\n\n\u2666The Orders of heavenly Beings.\u2666\n\n11. It may indeed be believed, that seeing there are infinite numbers\nof Angels, they are also imployed for the glory of God, and protection\nof mankind, (but not subject to Conjurations:) And that they accompany\nmany righteous men Invisibly, and protect Cities and Countries\nfrom Plagues, War, and infestings of wicked Spirits, against which\nPrincipalities and Powers of Darkness, it is their place to contend and\nwar, to the confusion of the Kingdom of Darkness.\n\n\u2666That they are not subject to conjurations.\u2666\n\n12. But such Spirits as belong to this outward World, and are of the\nElemental quality, subject to a beginning and ending, and to degrees\nof continuance; These may be solicited by Conjurations, and can also\ninform Magicians in all the secrets of Nature; yet so darkly, (because\nthey want the outward organ); that it is hardly possible for any that\nhath fellowship with them, to learn any manual operation perfectly and\ndistinctly from them.\n\n\u2666What Spirits may be conjured.\u2666\n\n13. Many have insisted upon the Natures of these Astral Spirits: some\nalledging, _That they are part of the faln Angels, and consequently\nsubject to the torments of Hell at the last Judgment_: Others, _That\nthey are the departed souls of men and women, confined to these outward\nElements until the Consummation_: Lastly, others, As _Del rio_, _Nagar_\nthe _Indian_ Magician, and the _Platonists_ affirm, _That their nature\nis middle between Heaven and Hell; and that they reign in a third\nKingdom from both, having no other judgment or doom to expect for ever_.\n\n\u2666The nature of the Astral Spirits.\u2666\n\n14. But to speak more nearly unto their natures, they are of the source\nof the Stars, and have their degrees of continuance, where of[*]\nsome live hundreds, some thousands of years: Their food is the _Gas_\nof the Water, and the _Blas_ of the Air: And in their Aspects, or\ncountenances, they differ as to vigour and cheerfulness: They occupy\nvarious places of this world; as Woods, Mountains, Waters, Air, fiery\nFlames, Clouds, Starrs, Mines, and hid Treasures: as also antient\nBuildings, and places of the slain. Some again are familiar in Houses,\nand do frequently converse with, and appear unto mortals.\n\n\u2666Their degrees.\u2666\n\n\u2666[*] [whereof]\u2666\n\n15. They are capable of hunger, grief, passion, and vexation: they have\nnot any thing in them that should bring them unto God: being meerly\ncomposed of the most spiritual part of the Elemeuts[*]: And when\nthey are worn out, they return into their proper essence or primary\nquality again; as Ice when it is resolved into Water: They meet in\nmighty Troops, and wage warr one with another: They do also procreate\none another; and have power sometimes to make great commotions in the\nAir, and in the Clowds, and also to cloath themselves with visible\nbodies, out of the four Elements, appearing in Companies upon Hills\nand Mountains, and do often deceive and delude the observers of\nApparitions, who take such for portents of great alterations, which are\nnothing but the sports and pastime of these frolick Spirits: as Armies\nin the Air, Troops marching on the Land, noises and slaughter, Tempest\nand Lightning, _&c._\n\n\u2666Their actions and affections\u2666\n\n\u2666[*] [n _reversed_]\u2666\n\n16. These Astral Spirits are variously to be considered; some are\nbeings separate and absolute, that are not constitute to any work or\nservice: Others are subservient to the Angels that have dominion over\nthe Influences of the Stars: Others are the Astral Spirits of men\ndeparted, which (if the party deceased was disturbed and troubled at\nhis decease,) do for many years, continue in the source of this world;\namongst these airy Spirits, to the great disquietness of the soul of\nthe person, to whom they belong: Besides the causes are various that\nsuch Spirits rest not; 1. When by Witchcraft they are inchanted, and\nbound to wander so many years; as thrice or fourtimes seven, before\nthey can be resolved into nothing. 2. When the person hath been\nmurthered; so that the Spirit can never be at rest, till the crime be\ndiscovered. 3. When desires and lusts, after Wife, or Children, House,\nLands, or Money, is very strong at their departure; it is a certain\ntruth, that this same spirit belonging to the Starrs will be hanckering\nafter these things, and drawn back by the strong desires and fixation\nof the Imagination, which is left behind it: Nor can it ever be at\nrest, till the thing be accomplished, for which it is disturbed. 4.\nWhen Treasure hath been hid, or any secret thing hath been committed\nby the party; there is a magical cause of something attracting the\nstarry spirit back again, to the manifestation of that thing. Upon all\nwhich, the following Chapters do insist more largely and particularly.\n\n\u2666The distinct orders of starry Spirits.\u2666\n\n\n\n\n CHAP. II.\n\n _Of the Good and Evil_ D\u00e6mons _or_ Genii: _Whither they are;\n what they are, and how they are manifested; also of their\n names, powers, faculties, offices; how they are to be\n considered._\n\n\n1. According to the disposition of the mind, or soul, there is a good\nor evil _D\u00e6mon_ that accompanies the party visibly, or invisibly;\nand these are of such rancks and orders, and names, as the capacity\nof the persons soul is, to whom they belong: Their Office is said to\nbe, fore-warning the person of eminent danger, sometimes by inward\ninstinct, sometimes by dreams in the night, and sometimes by appearing\noutwardly. The _D\u00e6mon_ or _Genius_ changeth its nature and power,\nas the person changeth his: and if from good, the party degenerate\nto iniquity; then by degrees the good Angel leaves him, and an evil\n_D\u00e6mon_ doth naturally succeed: for each thing draws after that which\nis like it self.\n\n\u2666The office of _D\u00e6mons_ or _Genii_.\u2666\n\n2. Magicians mention three several wayes of enjoying the society of\nthe _Bonus Genius_; first by intellectual association, when secret and\nmental instigations do arise in their hearts, to do this or that, and\nto forbear the other: as in the Manuscript of _Nagar_ the _Indian_,\nhis own testimony of himself is to this effect: _My blessed Guardian_\n\u25baDamilkar\u25c4, _hath now so sweetly communicated himself unto me; That by\nall the manifestations, whereby a holy_ D\u00e6mon _can attend and converse\nwith mankind, he appeareth unto me: first in the intellectual way, he\nis ever present, and every moment prompts me, what to act, what to\nforbear from acting: Ah had he not rushed up through the powers of\nmy soul, and suddenly warned me in my Travel to_ Quiansi _in_ China,\n_through the airy Region, to turn nimbly to the right hand, at an\ninstant, a mighty Troop of Devils, whose Leader was_ \u25baGrachnoek\u25c4,\n_coming through that tract of air, had crusht me into a thousand\npeices_: This is the first degree of its appearing.\n\n\u2666Three ways of enjoying their society.\u2666\n\n\u2666The first way.\u2666\n\n3. Then he proceedeth in the language of _Sina_, describing the second\nway of its manifestation: _And when the deepest sleep hath overpoured\nme, I am never without him; sometimes my_ \u25baDamilkar\u25c4 _stands before\nme like a glorious Virgin, administring to me a Cup of the drink of\nthe Gods, which my Intellectual man exhausteth: sometimes he brings\nc\u00e6lestial Companies, and danceth round about me; and when after the\nweariness of the Senses, through contemplation I fell into gentle sleep\non the holy Mountain of Convocation, which is called_ Adan, _he shewed\nme the motion of the Heavens, the nature of all things, and the power\nof every evil_ D\u00e6mon.\n\n\u2666The second way.\u2666\n\n4. Thirdly, he continueth to describe the External appearance of the\n_Genius_, to this effect: Damilkar\u25c4 _appears before me at my desire;\nfor my desires are as his desires: When I slept a long space in my\nprivate dwelling, he appeared outwardly, and watering me with the dew\nof the fourth Heaven, I awakned, when he had thrise said_ \u25baNankin\nNagar\u25c4; _so the time being come, we mounted through the Air, unto the\nholy Mountain of Convocation._\n\n\u2666The third way of their appearance.\u2666\n\n5. In this Example the three degrees of the Apparition of the _Bonus\nGenius_, or _Good D\u00e6mon_ are excellently deciphered, which is also\nthe same in the appearance of the _bad Genius:_ and according to the\ndeepest Magicians, there be _seven good Angels_, who do most frequently\nbecome particular Guardians, of all others, each to their respective\ncapacities; and also _seven evil D\u00e6mons_, that are most frequent in\nassociation with depraved persons, as Guardians to them.\n\n\u2666Their number.\u2666\n\n6. These are the seven _good Angels_, or _D\u00e6mons_.\n\n\u25baJubanladace\u25c4 a mighty Prince in the Dominion of Thrones, he cometh\nunto such as follow national affairs, and are carryed forth unto warr\nand conquest; he beareth alwayes a flaming Sword, and is girded about,\nhaving a helmet upon his head, and appearing still before the party\nin the Air: he must be sollicited and invocated with Chastity, Vows,\nFumes, and Prayers: and this is his[*] Character to be worn as a\nLamin.\n\n\u2666The seven good Angels.\u2666\n\n\u2666[*] [his is _text_]\u2666\n\n[Illustration]\n\n\u25baYah-li-Yah\u25c4 one of the Powers, accompanying such as are Virgins, and\ndevoted to Religion, and a Hermits life: he teacheth all the names and\npowers of Angels, and gives holy Charms against the assaults of _Evil\nD\u00e6mons_: he must be addrest unto by Prayer, resignation, and fasting,\nwith a celestial Song out of the Canto\u2019s of _Nagar_: this is his\nCharacter.\n\n[Illustration]\n\n\u25baNal-gab\u25c4 appearing to those that are devoted to the knowledge of\nMagick; teaching them how to exercise Infernal Witchcraft without\ndanger, and in despight to the Devils: he must be sought by hours,\nminutes, constellations, privacy and blood, _&c._ He hath a bow bent in\nhis hand, and a Crown of Gold upon his head: this is his Character.\n\n[Illustration]\n\n\u25baMaynom\u25c4 one of the Powers who hath the ability of subservient\nadministration; that is, at one time to be present with many; he\nresembleth a Ew with Lamb, typifying his nature in that appearance.\n\n\u25baGaonim\u25c4 an Angel, causing his Pupil to go invisible, and transporting\nhim at his pleasure in a moment, to the outmost parts of the earth.\n\n\u25baHalanu\u25c4 the Instructer in Manual operations, by whom _Bezaliah_,\nand _Aholibah_ were divinely inspired for the structre[*] of the\nTabernacle.\n\n\u2666[*] [_sic_]\u2666\n\n\u25baRama-umi\u25c4 who is the Instructer in Cabalistical Magick, and reveals\nthe secrets of numbers, the names of Angels, and the virtue of _Boim_.\n\n7. These are the seven _bad Angels_ or _D\u00e6mons_.\n\nAs the power and capacity of the _good_, proceeds from the strength of\nGod, in the quality of heaven; so is the force of the _evil Genii_, in\nthe hellish quality correspondent: for it is to be noted, that these\n_evil Angels_ did before their fall, enjoy the same places and degrees\nthat now the _good_ or _holy Angels_ do: so that as their power is\nto instruct men in Government, Abstinence, Philosophy, Magick, and\nMechanick Arts, for a good intent, and for the glory of God: The power\nof the _evil_ ones is the very same to inform and instigate unto the\nsame attainments, as farr as they may be instrumental for the Devil, or\nthe Kingdom of Darkness therein.\n\n\u2666The nature of both.\u2666\n\n8. Their names are 1. \u25baPanalcarp\u25c4, like a Crocodile with two heads.\n2. \u25baBaratron\u25c4 appearing like a Conjurer in a Priestly habit. 3.\n\u25baSondennah\u25c4 like a Hunts-man. 4. \u25baGreizmodal\u25c4 accompanying his Pupil\nlike a Spaniel-Dog. 5. \u25baBallisargon\u25c4 the grand Inticer to theeving\nand robbery, till he hath brought his followers to destruction. 6.\n\u25baMorvorgran\u25c4 who can put on various likenesses, especially appearing\nas a Serving-man. 7. \u25baBarman\u25c4 who most commonly possesseth the soul of\nthose that are joyned unto him.\n\n\u2666The seven evil _Genii_, and the manner of their appearances.\u2666\n\n9. These are the names of the 7 _good_ and _evil D\u00e6mons_; according to\nthe antient writing, on the Magical Art: who do also to many particular\nCities and Countries, ascribe certain good and evil Angels; the one\nwhereof protects and defends, the other inflicts Pestilence and Famin\nupon them: Like unto which is the story recorded by _Sigbertus_ in\n_Chronicis_: _That in the 11^{th} year of the reign of_ Constans, _a\ngood Angel and a bad were seen by the whole City of_ Constantinople,\n_nightly to fly about the City; and as often as by the command of the\ngood Angel, the other smote any house with a dart in his hand, such was\nthe number that dyed in that house, according to the stroaks given._\n\n\u2666An example.\u2666\n\n10. And indeed it is to be feared, that whosoever have ever pretended,\nor do at present alledge, that they enjoy familiarity with a familiar\nSpirit; I say its greatly to be suspected, that all such familiars\nbelong to the Kingdom of Darkness; for such are too too officious,\nand ready to attend the depraved desires of mortal men; whereas\nif communication with Angels, or good and holy Guardians be at all\nattainable, yet such is the difficulty of the attainment, that the\nexamples thereof, if true, are exceeding rare: But in general, the\nwritings of Magicians and Naturallists do plentifully abound with\nexamples of this nature; whether good or evil, is yet to be determined.\nI have been told of a certain Country-man, in these dayes, who was\ncontinually pestered with the company of a woman, discerned by none\nbut by himself: If he was upon Horse-back, she would be behind him: if\nat dinner, she sate at his elbow; if lying on his bed, there she was\nalso present; And if at any time he had taken a journey, or gone about\nsome unprofitable business, at such a time she accompanyed him not;\nand seldom escaped he some mischief when she was absent: But at last,\nfor all her dutiful pretences, as she accompanyed him, riding through\na deep and swift running River, she tumbled him into the deepest part,\nand lay upon him till she had strangled or drowned him.\n\n\u2666The uncertainty of communicating with Angels.\u2666\n\n11. Amongst the _Jews_ this kind of Idolatry was frequent, to consult\nwith and associate themselves unto familiar Spirits, whom they\ncompelled to do them domestick service, dressing their Camels, lifting\ntheir burthens, and doing their messages: for the attaining their\nservice they had many blasphemous Forms, and superstitious Ceremonies\nand Sacrifices; making the holy Names of God subservient to their\naccursed practices: one whose name was \u25baBaal-Ben-ammin\u25c4, was adjudged\nby the Law of _Moses_ to be burnt for the like practices; being\ncondemned in the time of one _Judah_ a high Priest in the Captivity\nfor killing an Infant, and with its blood performing Sacrifice to\n\u25baBaalzebub\u25c4, with various ceremonies intermixed; by which means his\nGod had bequeathed unto him a certain Lacky from the Infernal Troop\nto attend and serve him for his whole life time: this is to be found\nin _Zoar_\u2019s Coment upon _Berosus_, and _Belus_, who affirms, _That at\nhis tryal he endeavoured to prove, that the same was the good Angel or\nGenius given unto him by the mercy of God_.\n\n\u2666Familiars in the time of the _Jews_.\u2666\n\n12. Both the _Hebrew Cabalists_ and _Heathen Magicians_, as also those\naddicted to Magick in Christianity, have all of them laid down certain\nforms of attaining the company of a good, or evil Angel, by number\nand astrological Observations, fitted to the rules of Conjuration and\nInvocations: And many of the superstitious _Rabbi_\u2019s have affirmed,\n_That they were able by such practices, to cause the ghost of_ Adam,\nEve, _or any of the holy Patriarchs to appear unto them_: which was\nsurely the delusion of Satan to harden their hearts. But in the\nAddition to the 15^{th} Book of the _Discovery_ this Subject is more\npractically handled; where many forms of obtaining the Society of the\n_Bonus_, or _Malus Genius_, are plainly decyphered: so far as with\nsafety and convenience they could be described.\n\n\u2666Several men have wrote and methodized the Art of Conjuration.\u2666\n\n\n\n\n CHAP. III.\n\n _Of the Astral Spirits of men departed: What they are: And why\n they appear again: And what Witchcraft may be wrought by\n them._\n\n\n1. As the Astral Spirits separate, which belong not to any deceased\nperson, do for many years survive, or continue; so if the party\ndeceased hath departed in discontent, and melancholy, it is often known\nthat they return again, and causing terrour to families and houses, do\nwait for opportunity to disburthen themselves, that at length they may\ncome into their desired rest.\n\n\u2666The spirits of men return again.\u2666\n\n2. The opinion of many is, _That the Devill in their likenesse is all\nthat appears_: But the more Learned have sufficiently demonstrated,\nthrough Example, and Experience; _That the apparition is really proper\nto the person deceased_. Nor can it easily be denyd, That to every\nman, and woman, while they live the natural Life, there belongs a\n_Syderial_, or _starry Spirit_; which takes its original wholly from\nthe Elemental property: And according to the weaker, or stronger\ncapacity of the party, it hath the longer, or shorter continuance,\nafter the bodyes decease.\n\n\u2666All men have starry Spirits.\u2666\n\n3. Such persons as are secretly murthered, and such as secretly murthur\nthemselves, do most frequently appear again, and wander near the place\nwhere their Carcase is, till the radical moisture be totally consumed:\naccording to the opinion of _Paracelsus_, after the consumption\nwhereof, they can re-appear no longer, but are resolv\u2019d into their\nfirst being, or _Astrum_, after a certain term of months, or years,\naccording to the vigour, or force of that first attraction which was\nthe only cause of their returning.\n\n\u2666What sort of persons most frequently re-appear.\u2666\n\n4. The manner and seasons of their appearing are various: Sometimes\nbefore the person, unto whom they do belong, depart this life, they do\nby external presentations forewarn him, near the time, that the day of\ndeath approacheth. As it is reported of _Codrus La\u00e6nus_, to whom an\nempty, meager Ghost appeared at midnight, signifying unto him, _how sad\nand lachrymable a Tragedy was shortly to attend him_; and also adding,\n_that he would visit him in the Execution thereof_: which proved not\ncontrary to the words of the apparition; for at the very instant, when\nhis Treacherous Wife had stab\u2019d him at the heart, on a suddain he\nbeheld the same, with preparations for his interment, whilst he yet\nsurvived, after the fatall wound was given.\n\n\u2666The manner and time of their appearance.\u2666\n\n5. Sometimes the starry spirit of a person appears to his beloved\nCompanion, many hundred of miles asunder, who was ignorant of the death\nof the party: And it hath often been heard, that when none of the\nkindred or family of the said party deceased, have ever been disturbed\nby it, or in the least been sensible of its appearing; yet to some of\nits most intimate acquaintance, it discovers it self, and importunes\nthem to perform some ceremony, or other, that it may be returned into\nrest; or else discovers some treasure, which was hid by the party\nwhilest alive, or else some murther which it had commited: But the most\nfrequent cause of their returning, is when the party hath himself been\nprivately murthered.\n\n\u2666The reason thereof.\u2666\n\n6. For such is the poysonous malice, and bloudy spirit of the\nmurtherers, that it sufficeth them not to have privately bereaved\nthem of their Lives; but also by certain earnest Wishes, Curses, and\nConjurations, they do afterwards adjure them, that for such a term\nof years, they shall never have power to appear again: Which wishes,\nbeing earnestly given forth, from the hellish root in the murtherer,\ndo exceedingly torment the murthered parties spirit, taking deep\nimpression thereon; so that it is alwayes in continual sorrow, and\nanguish, till the term of years be expired, and till the murther\nbe made manifest to the world: after which discovery, it returns\nto perfect rest; This is well known to those that are exercised in\nWitchcraft, and cruell Murthers, though not common to those that\nmurther but once.\n\n\u2666The power of Magitians over them.\u2666\n\n7. There be many Ancient families, in _Europe_, to whom the Ghost of\ntheir first Progenitor, or Ancestor appears immediately before the\ndeparture of some Heir, or chief in the same family: which assertion\nis confirmed by _Cardan_, in an Example of \u201can Antient family, in the\nDukedome of _Parma_, called the _Tortells_, to whom there belongs an\nancient Castle, with a spatious Hall; near the Chimney of the said\nHall an old decrepit Woman, for these hundreds of years, is wonted to\nappear, when any of the Family is about to dye: And it is reported\namongst them that the same is the Ghost of one belonging to the same\nname, and family, who for her Riches, was murthered by some of her\nNephews, and thrown into a pit.\n\n\u2666Example.\u2666\n\n8. Many such apparitions do for many years continue to be seen in one\nparticular place; ever watching for opportunity, to discover some\nmurther, or Treasure hid: And the cause of the difficulty of the said\ndiscovery, consists in the nature of their substance; for could they\nmake use of the organ of the Tongue, they might quickly discover it:\nor if they had the outward benefit of Hands, they might produce the\nsaid Treasure, or Carcase murthered, but this they are seldome able to\naccomplish; being destitute of the outward Organs, and mediation of\nHands to hold withall, or Tongue to vent their grievances: And that\nthis is true, the manner of their appearance doth confirm it: For all\nthat they are able to effect, if they have been murthered, is commonly\nto appear near the very place, where their body lies, and to seem as\nif they sunk down, or vanished in the same; or else to appear in the\nposture of a murthered person, with mangled, and bloudy wounds, and\nhair disshevel\u2019d: But it is rarely known, that any such apparitions\nhave plainly spoken, or uttered by words, the time of their murther,\nwith the cause, the persons name, or place; unless the murther, by\ncircumstances hath been more then ordinary, horrid, and execrable: then\nthe remembrance of the same doth sometimes enable the apparition to\nframe a voice, by the assistance of the Air, and discover the fact.\n\n\u2666The cause of the difficulty and paucity of appearances.\u2666\n\n9. But to speake in general concerning apparitions, why they are so\nseldome seen; and why such spirits as appear, can not without mans\nassistance accomplish their design; It may easily be apprehended, that\nall Spirits, or spiritual Substances, and Devills, have their life,\nbreath, and motion in another source, or Element then this external\nworld; And as any creature, whom the Element of Water hath nourished,\nand bred, can live but short while upon the Land; So its with them,\nwhen they come out of their proper habitations: which is the cause\nof the rarity of apparition; it being as difficult for any spirit to\nmanifest it self in this outward principle, of the four Elements, as\nfor a man to continue with his head under water: yea it is rather pain,\nthen pleasure for any spirit, whether good, or bad, to come into this\noutward world.\n\n\u2666More particularly of the same.\u2666\n\n10. Great is the villany of Necromancers, and wicked Magicians, in\ndealing with the spirits of men departed; whom they invocate, with\ncertain forms, and conjurations, digging up their Carkasses again,\nor by the help of Sacrifices, and Oblations to the infernal Gods;\ncompelling the Ghost to present it self before them: how this was\nperformed in antient times, by Hags, and Witches, is notably described\nin the _\u00c6thiopian_ History of _Heliodorus_, in the practice \u201cof an\nantient woman, who coming into the Camp, in the dead of night; where\namongst many slaughtered bodies, the body of her Son was also slain;\nwhose carkase she laid before her, digging a hole, and making a fire on\neach side, with the body in the midst; Then taking an earthen pot from\na three footed stool, she poured honey out of it, into the pit; then\nout of another pot, she poured milk; and likewise out of the third:\nLastly, she cast a Lump of hardned dough, in the form of a man into the\npit: the Image was Crowned with Lawrell: then she threw in some of the\nShrub called _Bdellium_: This done, with a sword she ran frantickly up\nand down, cutting herself; and with a Lawrell branch sprinkled of her\nblood into the fire: at length whispering at her Sons ear, she caused\nhim to arise, and questioning him of the fortune of his Brother, what\nwas become of him, he answered dubiously speaking prosperity to two\npersons that secretly beheld her, and telling her, That suddain death\nfor her impiety attended her, which came to passe ere she left the\nplace; after all these predictions, the Carcase ceased to answer any\nmore: and tumbled groveling on the ground again.\n\n\u2666The nefarious practices of _Necromancers_ in an example.\u2666\n\n11. And although by most men, as also by the Author in his foregoing\nDiscovery, it is constantly believed, that the Witch of _Endor_ raised\nnot _Samuel_, nor the Ghost of _Samuel_, as not beleeving that there is\nan _Astral Spirit_ or Ghost belonging unto every Man; yet it is very\nprobable, that by her conjurations she caused his _Sydereal Spirit_ to\nappear: which is possible to be effected: and hath been often done: as\n_Weaver_ in his _Funeral Monuments_ records of _Edward Kelly_, \u201cwho\nin the Park of _Walton Ledale_ in the County _Lancaster_, with one\n_Paul Waring_, Invocated a Devil, and afterwards digg\u2019d up the Corps\nof a poor man, that had been buried that very day, in a place near the\nsame, called _Law Church-yard_: whom he compelled by Incantations, and\nConjurations to speak, and utter prophetical words, concerning the\nmaster of one of his Assistants.\n\n\u2666Example.\u2666\n\n12. According to the state and condition wherein a person dyes, so is\nit with their _Astral Spirit_: for if they died in perfect peace, and\nhad come through the valley of true Repentance; being dead to this\nLife before it left them; then their _starry Spirit_ doth enter into\nrest, in its proper source, or quality at the instant of their Decease:\nnor is it possible for all the Conjurations in Hell, to cause them to\nreturn, or appear again.\n\n\u2666The state of the Starry Spirit.\u2666\n\n13. But some might object, That _Samuel was an Holy Prophet, and\nattaind unto a perfect Life_; which is thus to be answered, that before\nChrist came into the world, none of the most Holy Prophets of God,\ndid ever attain to that degree of blessednesse, that the Christians\nafter Christ possessed: for in the time of the Law, a covering, or\nvail was spread over the faces of all people: and something there was\nthat letted, or hindred their souls from any plain and perfect vision,\nand fruition of God; otherwise then through types, and shaddows, which\npartition wall, the end of Christs Incarnation was to break down.\n\n\u2666Why the Ghost of _Samuel_ appeared.\u2666\n\n14. In the writings of _Plato_, there be many strange Relations of the\napparitions of Souls, of their torments, and purgations, of the cause\nof their returning, what their nature is, what their substance and\nproperty is, and what their food, and nourishment is: but he mistakes\nthe _Soul_ for the _Astral Spirit_: for the Soul in its returning\nand apparition is farr different; if a Holy Soul appear, it is to\npersons like it self, and that in sleep, warning them of dangers, and\ndiscovering heavenly secrets unto them: And if a Damned Soul appear,\nit is likewise to such as are of a nature like it self: whom it\ninstigates, asleep, teaching them notorious Villanies in Dreams; and\nprovoking them to every wicked cogitation.\n\n\u2666The opinions of _Plato_.\u2666\n\n15. The sect of _Pythagoras_ have strange and antick opinions,\nconcerning Souls, and Ghosts, or starry Spirits: whom they alledge\nto be frequently converted into _Gods_, or _D\u00e6mons_, or _Demi-Gods_,\nand _Heroes_: (as the _Platonicks_ do,) And that there is a continual\ntraduction, and transmigration of Souls, from one to another, till\nthey attain to be deify\u2019d at last; and then that they do frequently\nappear, to those that be like themselves; instructing, and forewarning\nthem: It was also the belief of many wise, and antient Philosophers,\nthat the _Oracles_ were from such _D\u00e6mons_, as had been the Ghosts, or\nSouls of wise and excellent men: as _Apollo\u2019s Oracle_, and the _Oracle_\nof _Pallas_, or _Minerva_: which opinions have much of reason and\nprobability.\n\n\u2666Of _Pythagoras_.\u2666\n\n16. It is also the opinion of some, that the particular Spirits of\nfamous men do after the death of the body, take up some particular\nhabitations, near such places Cities, Towns, or Countries, as they most\ndo affect, as Tutelaries, and Guardians unto them; Which is reported\nby _Vopiscus_, of _Apollonius Thyaneus_; That when his City _Thyana_\nwas taken by _Aurelianus_ the Emperour: and when he was in his Tent,\npondering furiously how to destroy the same; the Ghost of _Apollonius_\nappeared unto him saying, Aurelianus, _if thou desirest to be a\nConquerour, suppose not to slay these my Citizens_: Aurelianus, _if\nthou wilt be a Ruler, shed no innocent blood_: Aurelianus, _be meek,\nand gentle, if thou wouldst be a Conquerour_.\n\n\u2666Of other Philosophers.\u2666\n\n17. I have heard many wonderful Relations from Lunaticks or such as are\nalmost natural fools, who have asserted, _That being for many daies\ntogether conversant amongst Faeries in Woods, Mountains, and Caverns\nof the Earth, they have feasted with them, and been magnificently\nEntertaind with variety of dainties, where they have seen several of\ntheir Neighbours or Familiar acquaintance in the habit they were wont\nto weare, notwithstanding they were known to have been dead some years\nbefore_.\n\n\u2666The Raptures of Lunaticks.\u2666\n\n18. And many Learned Authors have also insisted upon this particular,\nalledging, _That when such as the Faeryes have brought into their\nSociety do feast and junket with them, though they have a real and\nperfect knowledge of their neighbours and acquaintance amongst the\nrest, yet their Language they are not able to understand, neither\ndo these Acquaintance of theirs acknowledge or take notice of them\nat all, but do either sit (both they and all the rest) in a profound\nand tedious silence, or else discourse in a most stupendious kinde of\nGibberish, not intelligible to strangers_.\n\n\u2666Their Entertainments.\u2666\n\n19. But more particularly to illustrate this conjecture, I could name\nthe person who hath lately appeared thrice since his Decease, at\nleast some Ghostly being or other, that calls it self by the name of\nsuch a person who was dead above an hundred years agoe, and in his\nlife time accounted as a Prophet or Pr\u00e6dicter by the assistance of\nSublunary Spirits. And now at his appearance did also give out strange\nPr\u00e6dictions concerning Famine, and Plenty, Warrs, and Bloodshed, and\nthe end of this world.\n\n\u2666A strange example.\u2666\n\n20. By the affirmation of the person that had Communication with him,\nthe last of his Appearances was on this following manner; _I had been_,\nsaid he, _to sell a Horse at the next Market Town, but not attaining\nmy price, as I returned home by the way I met this man aforesaid who\nbegan to be familiar with me, asking what news, and how affairs moved\nthroughout the Country_; I answered as I thought fit; withall I told\nhim of my Horse whom he began to cheapen, and proceeded with me so far,\nthat the price was agreed upon; so he turned back with me and told me,\n_that if I would go along with him, I should receive my Money_; on our\nway we went, I upon my Horse and he on another milk white beast; after\nmuch discourse I askt him where he dwelt, and what his name was; he\ntold me, _That his dwelling was about a mile off, at a place called\nFarran_; of which place I had never heard though I knew all the Country\nround about; he also told me, _That he himself was that person of the\nFamily of_ Learmonts _so much spoken off for a Prophet_; At which I\nbegan to be somewhat fearful, perceiving us in a road which I had never\nbeen in before, which increased my fear and admiration more. Well on we\nwent till he brought me under ground I know not how into the presence\nof a beautiful woman that payd me the moneys without a word speaking;\nhe conducted me out again through a large and long entry, where I saw\nabove 600 men in Armour layd prostrate on the ground as if asleep: at\nlast I found my self in the open field by the help of Moon-light in\nthat very place where first I met him, and made shift to get home by\nthree in the morning, but the money I received was just double of what\nI esteemed it, and what the woman payd me, of which at this instant I\nhave several pieces to show consisting of nine pences, thirteen pence\nhalfpennies, _&c._\n\n21. The variety of Examples throughout the writings of Learned men may\nserve as stronge inducements to confirm this particular of _Astral\nSpirits_, or _Ghosts_ that belong unto Mortal men, returning after\ndeath untill the cause of their returning be taken away. In Ancient\ntimes before the name of Christianity, there was nothing more frequent\nthan millions of Apparitions in fields where battails had been fought,\nseeming to fight as they had done at first, which the Ancient Heathens\nbelieved to proceed from the want of Burying. And from this arose the\nPoetical Romance of the _wandring of Ghosts besides the River Styx for\nan hundred years_. And the custome of Solemn Interment amongst them.\n\n\u2666Apparitions before Christianity, were frequent.\u2666\n\n22. But with more probability, The Custome of the Funeral Piles used\nby the _Romans_, and the Urns to reduce their Corpses into Ashes, was\ninstituted at first to prevent the torment of the Deceased, least\nhis Ghost should wander, or return, which doubtlesse from a natural\ncause may have the same effect, that the reducing of the carcase into\nAshes suddainly after its decease may prevent the return of the Astral\nSpirit; for if it be true what is affirmed by _Paracelsus_, that _the\nstarry Spirit can continue no longer then the radical moisture in the\nbody_; it will naturally follow that its appearance is at an end when\nthe body is burnt, seeing that the moisture is totally exterminate and\nconsumed thereby. And in some sense the Ceremony may be said to be\nLaudable and Judicious, having so beneficial a consequence.\n\n\u2666Why Funeral Piles were instituted.\u2666\n\n23. As there is some semblance of a natural cause in the custome of the\nAntient urns, so likewise may the Interment of slaughtered bodies by\nthe like cause prevent the like Appearances; for many are the examples\nthat I have read of such as appeared to their surviving kindred and\nacquaintance, after they had been slaughtered in the Warrs, beseeching\nthem to perform unto their bodies the Sacred Funeral Rites that their\nGhosts might return into Rest, for which many have consulted with the\nOracles to be informed whether the deceased deserved Burial, because\nthey held it unlawful to bury Murtherers, Incestuous and Sacriligious,\npersons, which Nature her self doth also seem to hold if this following\nRelation be not false: which was, \u201cThat some Learned men returning from\n_Persia_ where they had been to see the King _Cosroes_, by the way\ninterr\u2019d a dead Carcase which they found unburied: And in the following\nnight the Ghost of an Ancient Matron, as if it had been the Spirit of\nthe World or Madam Nature her self, appeard unto them, saying, _Why\nInterr ye that nefarious Carcase? let the Doggs devoure it; The Earth\nwho is the Mother of us all admitts not of that man that depraves his\nMother_: So returning they found the Carcase yet unburied.\n\n\u2666What the want of Burial causeth.\u2666\n\n24. To confirm the verity of _Astral Spirits_ proper, and their\nreturning, I shall conclude this Chapter with the Example of the\nfamous _Aristeus_ the Poet who \u201cin the Isle _Marmora_ dyed suddainly,\nat which instant a certain Philosopher of _Athens_ arriving there,\naffirmed, _That he had lately been in Company and discourst with him_.\nIn the mean time going to Bury him they found him yet alive, but never\nafter that had he any constant residence amongst Mortals. Seven years\nafter that he was seen at _Proconnesus_ his native Town, and remaind a\nwhile composing several Poems and Verses called _Arimaspei_, and then\nvanished. In _Metapontis_ he was seen 300 years after that, charging\nthat _Apollo_\u2019s Altar should be erected by the name of _Aristeus\nProconnesius_. The like stories are reported of _Apollonius_, and\n_Pythagoras_, whom their followers would have to be _Ubiquitaryes_,\naffirming, _That at one instant of time they were seen in several\nplaces thousands of miles in distance_. And though in [*]_Iamblichus_\nwho hath wrote the Life of _Pythagoras_, in _Philostratus_ that wrote\nthe Life of _Apollonius Tyanus_, there be many fabulous things reported\nas to the _Astral Spirits_ separation, and return unto the body; Yet\nI have sufficiently here endeavoured to separate the true from the\nmore Poetical part in this particular Subject of the _starry Spirits_\nbelonging to every individual man and woman, and their returning after\nthe body falls away.\n\n\u2666The conclusion of this Chapter with an example.\u2666\n\n\u2666[*] [sic]\u2666\n\n\n\n\n CHAP. IV.\n\n _Of Astral Spirits or separate D\u00e6mons in all their\n distinctions, names, and natures, and places of Habitation,\n and what may be wrought by their Assistance._\n\n\n1. Having in the foregoing Chapter sufficiently illustrated the nature\nof the _Astral Spirits_ proper, that belong to every individual; The\nsubject of this present Chapter shall be of _Astral Spirits separate_;\nwhich are not constitute to any peculiar work or service, but do\nonly, according to their nature and temper, haunt such places in the\nsublunary world as are most correspendent[*] to their natures, and\nexistence.\n\n\u2666Astral Spirits common.\u2666\n\n\u2666[*] [_sic_]\u2666\n\n2. According to the Judgment of Magicians, the Seven Planets have seven\nstarry Spirits peculiar to themselves, whose natures are answerable\nto that peculiar Planet under which they are constitute. And they are\nsaid to be substitute under the seven C\u00e6lestial Angels that govern the\ninfluences of the superiour Spheres, being equal in their name and\ncontinuance with that planet whose Spirit they are, that is, till the\nConsummation of all things visible.\n\n\u2666The Spirits of the Planets.\u2666\n\n3. And in that houre, month, day or year, wherein their Planet hath\nthe most dominion, then is their efficacy most prevalent, and their\noperation the most powerful upon inferiour bodies, whether to the\ndestruction or prosperity of that animal vegitative or mineral subject\nto their Influences, according to the dignification of the Planet at\nthat instant Dominion; for if ill affected, their nature is to blast\nwith Mildew, Lightning, and Thunder any Vegetative proper to their\nPlanet; To deprive any Animal of sight or the motion of the nerves\nunder their Dominion; And lastly, bring Plagues, Pestilence, and\nFamine, Storms, and Tempests, or on the Contrary to bring sweet and\nexcellent Influences upon Animals, or Vegetatives under their Planetary\nRegiment, if well and honourably dignified.\n\n\u2666The Power of the Planets.\u2666\n\n4. Innumerable are the Spirits that inhabit the Aiery Region,\ngerminating amongst themselvs as Magicians affirm, and begetting one\nanother after a Mystical manner. It is their property to be instant in\nstorms and boistrous weather, which is said to be joy and delight unto\nthem; And in such a season they may with most facility be calld upon,\nand make their appearance, which they do accordingly to their age,\nand youthfulness, seeming young or old at their appearance answerable\nto their years. Besides they march in mighty Troops through the Aiery\nRegion, waging warr amongst themselves, and destroying one anothers\nbeings or Existences, after which they are reduced to the primary\nsource or nature of the Starrs. This is likewise to be observed that\naccording to the Language, Vigour, Life, and Habit of that Region\nwherein they live, such is their Habit, Language, and Ability, one\n_Caterva_ or Company being ignorant of their Neighbours, or Enemies\nLanguage, so that they have need of the Assistance of such Spirits as\ndwell _in omnibus Elementis_, to be their Interpreters.\n\n\u2666Spirits of the Air.\u2666\n\n5. And doubtless from hence arise the various deceptions that[*]\nmen are incident unto in their judgments of Apparitions, perswading\nthemselves that they are portents and foretokens of Warr and Famine,\nwhen such numerous Spirits are beheld Fighting or Marching either in\nthe Air, Earth, or Water: whereas it is nothing else but the bare\neffect of the Natures and Tempers of such Aerial beings to fight and\nrandevouse immediately after sun-set, or else later in the Summer\nevenings, which is their principal time of such Conventions. And\nthough it must be confest that such Spirits may be, and are the Devils\nInstruments as appertaining to the Kingdom whereof he is Ruler; Yet\nconsidered in themselves, their Nature is wholly harmless, as to ought\nthat may be called _innate Evill_, having nothing in them that is\neternal as the Soul of Man: and consequently nothing in them that is\nable to make them capable of enjoying Heaven, or induring the torments\nof Hell.\n\n\u2666Their Actions.\u2666\n\n\u2666[*] [thut _text_]\u2666\n\n6. And it is believed by some, that according to the motion of the\nspheres, there are certain companies of Aerial Spirits good and\nbad that follow them in their motions round the earth, the good\ndistilling influences that are good, and the bad, such influences as\nare destructive to every thing that is under their Dominion. It is\nalso believed that by the assistance of Devils, and damned Spirits,\nsuch Aerial Spirits are given for Familiars to some Magicians\nadd[*] Witches with whom they are said to have actual copulation,\nand the enjoyment of every dainty meat through their assistance,\nbeing able thereby to go invisible, to fly through the air, and steal\nTreasures and Jewels from the Coffers of Princes, as also carouse in\nWine-sellers, and Pantries of those that are most amply provided with\nthe choisest Daynties.\n\n\u2666Spirits appropriate to the Spheres.\u2666\n\n\u2666[*] [_read_, and]\u2666\n\n7. Subordinate unto these of the Air are the Terrestrial Spirits, which\nare of several degrees according to the places which they occupy,\nas Woods, Mountains, Caves, Fens, Mines, Ruins, Desolate places,\nand Antient Buildings, calld by the Antient Heathens after various\nnames, as _Nymphs, Satyrs, Lamii,[*] Dryades, Sylvanes, Cobali, &c._\nAnd more particularly the _Faeries_, who do principally inhabit the\nMountains, and Caverns of the Earth, whose nature is to make strange\nApparitions on the Earth in Meddows, or on Mountains being like Men,\nand Women, Souldiers, Kings, and Ladyes Children, and Horse-men\ncloathed in green, to which purpose they do in the night steal hempen\nstalks from the fields where they grow, to Convert them into Horses as\nthe Story goes. Besides, it is credibly affirmed and beleev\u2019d by many,\nThat such as are real Changlings, or Lunaticks, have been brought by\nsuch Spirits and Hobgoblins, the true Child being taken away by them in\nthe place whereof such are left, being commonly half out of their wits,\nand given to many Antick practices, and extravagant fancies, which\npassions do indeed proceed from the powerful influence of the Planet in\ntheir nativity, and not from such foolish conjectures.\n\n\u2666Terrestial Spirits.\u2666\n\n\u2666[*] [read, _Lami\u00e6_]\u2666\n\n8. Such jocund and facetious Spirits are sayd to sport themselvs in the\nnight by tumbling and fooling with Servants and Shepherds in Country\nhouses, pinching them black and blew, and leaving Bread, Butter, and\nCheese sometimes with them, which if they refuse to eat, some mischief\nshall undoubtedly befall them by the means of these Faeries. And many\nsuch have been taken away by the sayd Spirits, for a fortnight, or a\nmonth together, being carryed with them in Chariots through the Air,\nover Hills, and Dales, Rocks and Precipices, till at last they have\nbeen found lying in some Meddow or Mountain bereaved of their sences,\nand commonly of one of their Members to boot.\n\n\u2666Faeries.\u2666\n\n9. Certainly the _Lares_ and _Penates_, or houshold Gods of the antient\nHeathens were no other than such like Spirits who for several years\nwould keep their residence in one house till upon some displeasure\noffered, or offences done by any of the sayd Family, they departed and\nwere never afterwards heard of. There are plenty of such examples to\nbe found in _Olaus Magnus_, and _Hector Boethus_[*] in his History\nof _Scotland_, relating wonderful passages of _Robin-goodfellows_, and\nsuch as have been familiar amongst mankind.\n\n\u2666Lares, and Domestick Spirits.\u2666\n\n\u2666[*] [_read_, Boethius]\u2666\n\n10. \u25baLuridan\u25c4 a familiar of this kinde did for many years inhabit\nthe Island _Pomonia_, the largest of the _Orcades_ in _Scotland_,\nsuplying the place of Man-servant and Maid-servant with wonderful\ndiligence to these Families whom he did haunt, sweeping their rooms,\nand washing their dishes and making their fires before any were up in\nthe morning. This \u25baLuridan\u25c4 affirmed, That he was the _genius Astral_,\nof that Island that his place or residence in the dayes of _Solomon_\nand _David_was at _Jerusalem_; That then he was called by the _Jewes_\n\u25baBelelah\u25c4, and after that he remaind Long in the Dominion of _Wales_,\ninstructing their Bards in _Brittish_ Poesy and Prophesies being called\n\u25baUrthin, Wadd, Elgin\u25c4: And now said he, I have removed hither, and alas\nmy continuance is but short, for in 70 years I must resigne my place to\n\u25baBalkin\u25c4 Lord of the _Northern_ mountains.\n\n\u2666_Luridan_ a famaliar Spirit.\u2666\n\n11. Many wonderful and incredible things did he also relate of this\n\u25baBalkin\u25c4, whom he called the Lord of the _Northern_ Mountains,\naffirming that he was shaped like a Satyr and fed upon the Air, having\nWife and Children to the number of 12 thousand which were the brood of\nthe _Northern_ Faeries inhabiting _Southerland_ and _Catenes_ with the\nadjacent Islands; And that these were the Companies of Spirits that\nhold continual wars with the Fiery Spirits in the Mountain _Heckla_\nthat vomits fire in _Islandia_. That their speech was antient Irish,\nand their dwelling the Caverns of the Rocks, and Mountains, which\nrelation is recorded in the Antiquities of _Pomonia_.\n\n\u2666_Balkin_ a Familiar.\u2666\n\n12. I have read another wonderful relation in a book _de Annulis\nAntiquorum_, Concerning a young man from whom the power of _Venus_ was\ntaken away so that he could not Company with his new marryed Wife.\nThe Story is briefly thus; \u201cBeing busy at play or exercise with some\nof his Companions on his marriage day, he put his wedding Ring on the\nfinger of the Statue of _Venus_ that stood besides the place least\nit should be lost; when he had done, returning to take his Ring, the\nfinger was bended inward, so that he could by no means pluck off the\nRing to his great amazement, at which instant he forsooke the place,\nand in the night the Image of _Venus_ appeared unto him, saying, Thou\nhast espoused me, and shalt not meddle with any other: in the morning\nreturning, the Ring was gone, and the finger made straight again, which\ntroubled him mightily, so that he consulted with a Magician, who wrote\na Letter to some Principal Spirit in that Dominion to which _Venus_\nbelong\u2019d, bidding the party stand watching at such a place at such an\nhoure till he saw many troops of Spirits pass by him, and describing\none in a Chariot, of stern and terrible Countenance, to whom he bad\nhim deliver the Letter; All which he performed, and after the person\nin the Chariot had read the contents thereof, he broke out into this\nexpression, great God, how long shall we be subject to the insolencies\nof this accursed Rascal, naming the Magitian: But withal calling to\na most beauteous Woman from amongst the Company, he charged her to\ndeliver back the Ring which at length she did with much aversness, and\nafter that he injoyd his Marriage rites without impediment\u201d.\n\n\u2666A strange example.\u2666\n\n13. Besides the innumerable Troops of Terrestrial Spirits called\n_Faeryes_ there are also _Nymphs_ of the Woods, Mountains, Groves,\nand Fountains, as \u25baEagle\u25c4,[*] \u25baArethusa\u25c4, \u25baIo\u25c4, \u25baMenippa\u25c4, \u25baIrene\u25c4,\n&c. who are sayd to be altogether of the f\u00e6minine kinde, sporting\nand dancing, and feasting amongst the trees in Woods, and bathing in\nclean and limpid Fountains; such have been seen by many, and are often\nalluded to, by the _Roman_ and _Greek_ Poets. There is also a relation\nof a _German_ Prince, \u201cwho being exceeding thirsty and weary with\nhunting and hawking, lost his Company in the Woods, on a suddain beheld\nan opening at a little hillock amongst the trees, and a most beautiful\nMaiden offering a Golden Horn full of Liquor, which he received and\ndrunk, and after rid quite away with the sayd Horn, not regarding the\nVirgins tears, who lamented after him; tis sayd that having spilt some\nof the sayd Liquor, it fetcht the hair from off his Horses skin, and\nthe horn is yet to be seen in _Germany_, which I have been told by one\nthat hath seen and handled it, affirming, _That the Gold for purity\ncannot be parallel\u2019d_\u201d.\n\n\u2666Spirits of Woods, and Mountains.\u2666\n\n\u2666[*] [read, _Aegle_]\u2666\n\n14. Another sort are the \u25baIncubi\u25c4, and \u25baSuccubi\u25c4, of whom it is\nreported, that the Hunns have the original, being begotten betwixt\nthese \u25baIncubi\u25c4, and certain Magical women whom _Philimer_ the King\nof the _Goths_ banished into the deserts, whence arose that savage\nand untamed Nation, whose speech seemed rather the mute attempts of\nbrute Beasts, than any articulate sound and well distinguished words.\nTo these _Incubi_ are attributed the diseases of the blood called\nthe _Nighthag_, which certainly have a natural cause, although at\nthe instant of time when the party is oppressed, it is probable that\ncertain malevolent Spirits may mix themselvs therein and terrifie the\nsoul and minde of the afflicted party.\n\n\u2666_Incubi_, and _Succubi_.\u2666\n\n15. And amongst such Spirits as are resident amongst mortals, there\nis a very froward kinde, who take delight to pull down what man hath\nbuilded, who have been seen at the building of strong and mighty\nCastles to come in the night and tumble all to the ground that\nthe workmen had reared the day before; of this sort were \u25baHoron\u25c4,\n\u25baStilkon\u25c4, \u25baGlaura\u25c4, and \u25baKibbolla\u25c4, four pestiferous, and turbulent\nAnimals that for many years infested the first founders of the\nEmperours _Seraglio_: Till one of the holy Musselmans did by certain\nCharms, and Exorcisms constrain and bind them, to tell their names, and\nthe cause of their disturbing, which they declared, and were by him\nconfined to destroy the mines of Copper in _Hungaria_.\n\n\u2666A froward kinde of Spirit.\u2666\n\n16. There is also a Relation extant in the life of _Paul_ the Hermit of\na Satyr appearing to him in the Woods, and discoursing with him that\nit was a mortal Creature as he, and served the same God, dehorting the\npeople to worship them for demi-Gods, as they had been accustomed to;\nLike unto this is the Story of the Death of the great God _Pan_; That a\nMariner sailing by the Island of _Cicilia_, was called by his name from\nthe shore, and by a certain voice was bid to tell the Inhabitants of\nthe next Island, that the great God _Pan_ was dead, which he obeyed,\nand though in the next Island there were no Inhabitants, yet when he\napproached he proclaimed, towards the shoar that _Pan_ was deceased,\nimmediately after which Proclamation he could sensibly hear most\ndoleful and lachrymable Cryes, and noyses, as of those that lamented\nhis departure.\n\n\u2666Example.\u2666\n\n\u2666Example.\u2666\n\n17. \u25baIanthe\u25c4, is sayd by Magitians, to be a water Spirit, who is ever\npresent when any are drownd in the water, being delighted much in the\ndestruction of mankinde, that it may enjoy the Company of their Astral\nSpirits after their decease; for according to the four Complexions or\nConstitutions of the body of Man, The Astral Spirit associates it self\nwith separated substances; The Phlegmatick, to the watry Spirits: The\nSanguine, to those of the Aire; The Cholerick, to the Fire; and the\nMelancholy, to the Terrestrial Spirits. But this is only to be supposed\nof such persons as dyed in discontent, and restlesness.\n\n\u2666_Janthe_ a Spirit of the water.\u2666\n\n18. Of another sort are such _Aquatick Animals_ as in former times have\nconversed, and procreated with mankinde bearing divers Children; And at\nlength snatching all away into the watry Element again, whereof there\nare variety of Examples in _Cardanus_ and _Bodin_. Of this sort was the\nFamiliar of _Paulus_ a Mendicant Frier, called by him \u25baFlorimella\u25c4, and\nentertaind as his Bed-fellow for forty years, though unknown and unseen\nto any but himself, till upon some unhandsome carriage of the Fryer,\nhis Companion accompanying him over the _Danube_, leapt into the River\nand was never after seen.\n\n\u2666Watry Spirits that procreate.\u2666\n\n19. Innumerable are the reports and accidents incident unto such as\nfrequent the seas, as fisher-men and sailers who discourse of noises,\nflashes, shadows, ecchoes, and other visible appearances nightly seen,\nand heard, upon the surface of the water. And as the disposition of the\nHeavens is according to the constellations, and climates, so are these\nspectres appropriate to particular parts, and coasts, from the North to\nthe Southern Pole. But more especially, abounding in the North, about\n_Norweigh Isleland_, _Green Land_, and _Nova Zembla_.\n\n\u2666Apparitions on the water.\u2666\n\n20. Neither are the Storyes of the Greek, and Latine Poets all together\nto be sleighted in this particular; for many verities are interwoven\nwith their fictions, they speak of vocal Forrests, as _Dodona_,\nof _Talkative_ Rivers, as _Scamander_, of sensitive Fountains as\n_Arethusa_, _Menippa_, and _\u00c6agle_; Which more credible Historians\nhave partly confirmed in the Relation of _Dodona_, asserting that\nthe trees do seem to speak by reason of the various Apparitions, and\nPhantasms, that attend the Forrest. And also in the Story of the\nRiver _Scamander_, which is sayd at this day to afford plenty of\nspectres, and prophetical Spirits, that have nightly conversation\nwith the _Turkish_ Sailers coming by that way with Gallyes into the\n_Mediterranean_.\n\n\u2666Prophetical rivers, and vocal fountains.\u2666\n\n21. The like is reported of a Castle in _Norweigh_ standing over a Lake\nwherein a Satyr appeareth sounding a Trumpet before the death of any\nSouldier, or Governour belonging to the same, tis sayd to be the Ghost\nof some murdered Captain that hath become so Fatal, and Ominous to his\nSuccessors. But with more probability may be called a Spectre proper to\nthe place according to the Constellation.\n\n\u2666Example.\u2666\n\n22. And it hath been the conjecture of eminent speculators that from\nthe Loins of such arise the numerous brood of _Elves_, _Faeryes_,\n_Lycanthropi_; And _Pigmyes_, sometimes visible, sometimes invisible in\n_Green-Land_ and the adjacent rocks where they have no concomitants,\nbut bears and scurvy-grass to mix, and make merry withal, except they\npass from thence to the _Northern_ parts of _America_, where they shall\nfind their off-spring adored for Gods, and Goddesses, by the ignorant\nInhabitants about new _Albion_, and as far _South_ as _Mexico_, as is\namply related in the discourses of _Drake_, _Cortes_ and _Purchas_\nconcerning the conquest and discovery of these Territoryes.\n\n\u2666Spirits in _Green-Land_\u2666\n\n23. By Apparitions upon the water many have been tempted to leap into\nthe Sea in pursuit thereof till they were drowned, of which spectres\nthere is a sort called by _Psellus_, _Ordales_, who do appear like\nDucks or other Water fouls, till they by fluttering upon the water, do\nentice their followers to pursue them so farr that many perish in the\nattempt, which doth greatly delight these faithless Spirits who (as\nwe have said before) do long to accompany their Astral Spirits after\ntheir decease. An Example of this kinde I my self knew, besides the\nnumerous relations I have had from the mouths of others, which confirm\nthe opinions of the antient Magicians concerning these water Spirits,\nthat of all the rest they are the most deceitful, and dangerous, like\nthe flattering Seas, and swift gliding Torrents, that when they have\nwonn any thing, to admire, and sound them, do carry them violently into\nthe abysse of their own Element.\n\n\u2666Destroying Spirits.\u2666\n\n24. But we will leave the waters and insist a little on the nature of\n_Igneous_ or _Fiery Spirits_ that inhabit the Mountains in _Hecla_,\n_\u00c6tna_, _Propo Champ_, and _Poconzi_; Where the Courts, and Castles of\nthese puissant Champions are kept. The opinion of some is, _That they\nare not Astral, but Infernal Spirits, and Damned Souls, that for a term\nof years are confined to these burning Mountains for their Iniquities_:\nWhich opinion although it be granted, yet we may assert, That for the\nmost part the apparitions, sounds, noices, clangors, and clamors, that\nare heard about the Mountain _Hecla_ in _Island_ and other places,\nare the effects of separated Starry beings, who are neither capable\nof good nor evill, but are of a middle vegetative nature, and at the\ndissolution of the _Media Natura_ shall be again reduced into their\nprimary \u00c6ther.\n\n\u2666Fiery Spirits.\u2666\n\n\u2666What these Spirits are.\u2666\n\n25. And from natural Causes, it may be easily demonstrated, That there\nis great Correspondence betwixt such substances, and the Element of\nfire, by reason of the Internal Flagrat and Central Life proceeding\nfrom the Quintessence or[*] one only Element which upholds them,\nin Motion, Life, and Nourishment. As every natural, and supernatural\nbeing is upheld, and maintain\u2019d out of the self-same root from whence\nit had its original, or rise; So the Angels feed upon the _Celestial\nManna_, The Devils of the fruits of Hell, which is natural to their\nappetite, as trash for swine; the Astral beings; of the source of the\nstars, the Beasts, Birds, or Reptiles of the fruits of the Eatth,[\u2020]\nand the gas of the Air, the fishes of the blass of the Water; But more\nparticularly, every thing is nourished by its Mother, as Infants at the\nBreast, either by exhausting or fomentation.\n\n\u2666Why they delight in the fiery element.\u2666\n\n\u2666[*] [? of]\u2666\n\n\u2666[\u2020] [_sic_]\u2666\n\n26. Such Spirits are very officious in the burnings of Towns, or\nCole-pits, delighting much to dance and exult amidst the flames, and\nbecome Incendiaries worse then the material Cause of the Combustion,\noften tempting men in drukeness,[*] to burn their own Houses, and\ncausing Servants carelesly to sleep, that such unlucky accidents\nmay happen. As the Story of _Kzarwilwui_ a Town in _Poland_ doth\nconfirm, which was reduced to ashes by three of these pestilentious\nAnimals, called \u25baSaggos\u25c4, \u25baBroundal\u25c4, and \u25baBaldwin\u25c4, who after many\nopen Threatnings for six months together, that they would destroy the\nCity, and Citizens, did on a dark and stormy night, set all on fire\non a suddain in twenty or thirty several places, which irrecoverably\ndestroyed the Inhabitants.\n\n\u2666Spirits that burn Cities.\u2666\n\n\u2666[*] [_sic_]\u2666\n\n27. As for the nourishment of fiery Spirits, it is radical heat, and\nthe influence of the Aery Region; their sport and pastime consisteth\nfor the most part in tumbling, and fooling one with another when the\nflames are most impetuous, and violent in the Mountains: And it is\nlikewise credited by some that their office is to cruciate and punish\nsome Evil Livers, retaining, and tormenting their Souls, or Astral\nSpirits for many years after the Bodies decease, which is too empty\na notion to be hearkened unto by any that are well informed of their\nnatures.\n\n\u2666Their food and pastime.\u2666\n\n28. Neither is it to be wondered at that they are so much delighted\nwith the fiery quality in regard of their affinity and appropriation\nwith infernal spirits, whose state and being is altogether damnable and\ndeplorable; for although they have not the ability of attaining either\nthe Heavenly or Infernal quality, by reason that they are utterly voyd\nof the innermost Center, and may be rather called bruits, then rational\nAnimals, yet because they belong to the outermost [*]principle, such\nis their innate Affinity, and Unity with the dark World, or infernal\nKingdome that they do often become the Devils Agents to propagate his\nworks upon the face of the Earth.\n\n\u2666Why they delight in the fiery quality.\u2666\n\n\u2666[*] Fire]\u2666\n\n29. By the Instigations of infernal Spirits they are often sent to\nterrifie men with nocturnal visions, in the likeness of monstrous\nBeasts or Ghosts of their deceased Friends. They are moreover often\nabetted to tempt and provoke melancholy people to execute themselves;\nbesides innumerable wayes they have of executing the pleasures of\n[*]iniquous Spirits through malicious Instigations, and secret\nStratagems projected by them to the destruction of mortal men,\nespecially when the work to be effected by the Devil is too too hard\nfor his subtle and spiritual nature to bring to pass, because the\nsame belongs to the Astral source or outward principle to which these\ndubious Spirits do properly belong; then are they frequently sollicited\nto mediate in such treacherous actions, as the hellish Spirits have\nconspired against the Lives of mortal men.\n\n\u2666Astral Spirits ministers to the devill.\u2666\n\n\u2666[*] [_sic_]\u2666\n\n30. More particularly, These Spirits that belong to the fiery Element,\nare most officious in this kinde of service, being naturally such as\nthe Antecedent matter hath sufficiently demonstrated; but according to\nthe ranks and Categoryes to which they belong, some of them are more\ninveterate, and malicious in their undertakings then the rest. But\nevery kinde of Astral Spirit is obsequious to the Kingdome of darkness,\nthat the devilish Spirits can effect little or nothing without their\nassistance in this external principle of the Starrs and Elements upon\nthe bodies or possessions of Mankind; because their bodies are too\ncrude and rough for the conveyance of their influence, either in\nDreams, Raptures, Philtres, Charms, or Constellations, as the following\nChapter of the nature of Infernal beings shall make plain, wherein the\nnature and capacity of every damned Spirit is decyphered according to\nthe truth of the antient Philosophy.\n\n\u2666Why the devil requires their help.\u2666\n\n31. Leave we now the Spirits of the fire, to illustrate the natures of\nsubterranean Beings, whose Orders, Species, and Degrees, are various;\nfor they consist in these distinctions, _viz._ Spirits of men deceased,\nSouls of men deceased, separated Spirits Astral, separate Spirits\nsemi-Infernal, Spirits appropriate to the Constellations where any of\nthe seven metals, _viz. Saturn, Jupiter, Mars, Sol, Luna, Venus,\nMercury_, are found in the bowels of the Earth; and as farr as the\nnatures of Minerals are distinct one from the other, so much distant\nare these Subterranean Spirits in Nature and Faculty in respect of\ntheir places, shapes, names, and qualities.\n\n\u2666Subterranean Spirits.\u2666\n\n32. But they are not all confined unto the metallick Kingdome; for\nthere are also Spirits of the Mountains, Vallies, Caves, Deeps,\nHiata\u2019s, or Chasma\u2019s of the Earth, hidden Treasures, Tombs, Vaults,\nand Sepultures of the Dead. To the last belong the Astral Spirits of\ndeceased Mortals, that delight to hover over the antient Carcases to\nwhich they belong\u2019d, seeking still to be dissolved, and diligently\nenquiring the Cause of their retention; such are resident in silent\nCaves, and solitary Vaults, where the deceased lie till the Humidum\nRadicale be exciccate, and totally dryd up, after which their tricks\nare no more manifest, but are utterly extinguished, and annihilated.\n\n\u2666Spirits of the Mountains, Caves, and Tombs.\u2666\n\n33. To the next, belong such Spirits as are Protectors of hidden\nTreasures, from a natural Cause, from whence they do exceedingly envy\nmans benefit, and accomodation in the discovery thereof, ever haunting\nsuch places where money is conceal\u2019d, and retaining malevolent and\npoysonous Influences, to blast the Lives and Limbs of those that dare\nto attempt the discovery thereof: _Peters_ of _Devonshire_ with his\nconfederates, who by Conjuration attempted to dig for such defended\nTreasures, was crumbled into Atomes, as it were, being reduced to Ashes\nwith his Companions in the twinkling of an eye.\n\n\u2666Spirits of hidden Treasures.\u2666\n\n34. And upon this particular, we have plenty of Examples of the\ndestruction of such as by Magical experiments have discovered hidden\nTreasures; which instances do rather seem to prove, That such as haunt\nthese places do more nearly belong to the Infernal, then to the Astral\nHierarchy, in regard that they are so infesting and inveterate to\nMortal men, that the Grand Intention of the Prince of darkness may be\naccomplished in their designs.\n\n\u2666The nature of such Spirits.\u2666\n\n35. But of all the rest such as haunt Mines and mettle men, are the\nmost pernicious, and frequent from the same Cause with the former.\nThe nature of such is very violent; they do often slay whole Companies\nof Labourers, they do sometimes send inundations that destroy both\nthe Mines, and Miners, they bring noxious and malignant vapours to\nstifle the laborious workmen; briefly, their whole delight and faculty\nconsists in tormenting, killing, and crushing men that seek such\nTreasures, that mankind may never partake thereof to relieve their\nCares, and worldly necessities.\n\n\u2666Spirits that infest Mines and Miners.\u2666\n\n36. Such was _An\u00e6bergius_ a most virulent Animal that did utterly\nconfound the undertakings of those that laboured in the richest Silver\nmine in _Germany_, called _Corona Rosacea_. He would often shew himself\nin the likeness of a he-goat with Golden horns, pushing down the\nworkmen with great violence, sometimes like a Horse breathing flames,\nand pestilence at his Nostrils. At other times he represented a Monk in\nall his _Pontificalibus_, flouting at their Labour, and imitating their\nActions with scorn and dedignation, till by his daily and continued\nmolestation he gave them no further ability of perseverance.\n\n\u2666An Example of a turbulent Spirit.\u2666\n\n37. Thus, I have hinted the various distinctions, and sub-distinctions\nof Astral Spirits proper or common, illustrating their natures\naccording to the opinions of the Learned; from thence I proceed to say\nwhat the Infernal Hierarchy is, and whereof it doth consist in this\nfifth Chapter following.\n\n\u2666Conclusion.\u2666\n\n\n\n\n CHAP. V.\n\n _Of the Infernal Spirits, or Devils, and damned Souls treating,\n what their Natures, Names, and Powers are_, &c.\n\n1. Leaving the Astral Kingdome, I will now proceed to describe the\nnatures, and distinctions of Infernal Spirits or Devils, and damned\nSouls, who are to be considered according to their ranks, and orders,\nexactly correspondent to the Quires, and Hierarchies of the Angels,\nor Celestial beings, wherein I will insist upon their names, shapes,\nplaces, times, orders, powers, and capacities, proceeding gradually\nfrom a general narration, to a particular Anatomy of every sort of\nSpirit in its proper place and order.\n\n\u2666What this Chapter treats of.\u2666\n\n2. As for the Locality or Circumscription of the Kingdome of darkness,\nit is farr otherwise to be considered then the vulgar account it,\nwho esteem the hellish habitation, a distinct Chasma or Gulph in a\ncertain place, above, under, or in the Center of the Earth, where\ninnumerable Devils, and wicked Souls inhabit, who are perpetually\nscorched, and tormented with material flames of fire. This is the\nopinion which naturally all men are addicted and prone unto. But if we\nwill rightly consider the Kingdome of Heaven and Hell, in respect of\none another, we must look upon the similitude of light and darkness\nin this outward world, who are not circumscribed, nor separate as to\nLocality from one another; for when the sun arises, the darkness of the\nnight disappeareth, not that it removes it self to some other place or\nCountry, but the brightness of the light overpowereth it, and swallows\nit up, so that though it disappeareth, yet it is as really there as the\nlight is.\n\n\u2666The place of hell or the habitation of devils.\u2666\n\n3. This is also to be considered in[*] the description of the\nHabitations of good, or evill beings, that they are really in one\nanother, yet not comprehended of one another, neither indeed can they\nbe, for the evil Spirits if they should remove ten thousand miles,\nyet are they in the same quality and source, never able to finde out\nor discover where the Kingdome of Heaven is to be found, though it be\nreally through, and through with the dark Kingdome, but in another\nquality which makes them strangers to one another.\n\n\u2666Illustrated by a similitude.\u2666\n\n\u2666[*] [_text_ iu]\u2666\n\n4. A similitude hereof we have in the faculties of the humane Life,\nas to the indowments of the Soul considered in the just, and in the\nwicked; for to be good, pure, and holy, is really present as a quality\nin _potentia_ with the depraved soul, although at that instant the\nSoul be cloathed with Abominations, so that the eye which should behold\nGod or Goodness is put out. Yet if the soul would but come out of it\nself, and enter into another source or principle, in the center it\nmight come to see the Kingdome of Heaven within it self, according to\nthe Scripture, and _Moses_,[*] _The word is nigh thee, in thy heart,\nand in thy Mouth_.\n\n\u2666The differerence [_sic_] betwixt heaven and hell.\u2666\n\n\u2666[*] [Deut. 30, 19.]\u2666\n\n5. True it is that the Devils and damned Souls cannot sometimes\nmanifest themselvs in this Astral World, because the nature of some of\nthem is more near unto the external quality then of others, so that\nalthough properly the very innermost and outermost darkness be their\nproximate abode, yet they do frequently flourish, live, move, and\ngerminate in the Aery Region, being some of them finite and determinate\nCreatures.\n\n\u2666How the Devils can come into this World.\u2666\n\n6. But according to their fiery nature, it is very difficult for them\nto appear in this outward world, because there is a whole principle\nor gulph betwixt them, to wit, they are shut up in another quality\nor existence, so that they can with greater difficulty finde out the\nbeing of this World, or come with their presence into the same, then we\ncan remove into the Kingdome of Heaven, or Hell with our intellectual\nman; for if it were otherwise, and that the Divels had power to appear\nunto Mortals as they list, how many Towns, Cities, _&c._ should be\ndestroyed, and burnt to the ground, how many Infants should be kild\nby their malicious power! yea few or none might then escape in Lives,\nor Possessions, and sound minds, whereas now all these enjoyments are\nfree amongst mortals, which proves, that it is exceeding hard for evill\nSpirits to appear in the third principle of this world, as for a man to\nlive under water, and fishes on the Land. Yet must we grant, that when\nthe imaginations, and earnest desires of some particular Wizards, and\nenvious Creatures have stirr\u2019d up the center of Hell within themselvs,\nthat then the Devil hath sometimes access to this world in their\ndesires, and continues here to vex, and torment so long as the strength\nof that desire remains which was the first attractive Cause.\n\n\u2666The great difficulty of their appearance.\u2666\n\n7. For the very cause of the paucity of appearances in these dayes, is\nthe fulness of time, and the brightness of Christianity, dispelling\nsuch mists, as the sun doth cause the clouds to vanish, not by any\nviolence or compulsion, but from a natural cause; even so the Kingdome\nof Light as it grows over mans soul, in power and dominion, doth\nnaturally close up the Center of darkness, and scatter the influences\nof the Devil so that his tricks lye in the dust, and his will at length\nbecomes wholly passive as to man.\n\n\u2666The cause of few appearances now.\u2666\n\n8. In the time of the Law, when the wrath and jealousie of the Father,\nhad the dominion in the Kingdom of Nature, all Infernal Spirits had\nmore easie access unto mankind then now they have; for before the\nIncarnation of Christ, the anger of God had more dominion over the\nsoul of Man, and was more near in nature unto the same; so that the\nDevils could with more facility spring up in the element of Wrath, to\nmanifest themselves in this outward principle, because the very Basis\nand Foundation of Hell beneath, is built and composed of the Wrath of\nGod, which is the channel to convey the Devil into this sublunary World.\n\n\u2666The Devils power in the time of the Law.\u2666\n\n9. But when Christ began to be manifest unto the World, the\nmultiplicity of Appearances, and possessed with Devils, began\ninsensibly to decay and vanish. And if any should object, _That betwixt\nthe space of his Incarnation and his Suffering, such accidents were\nrather more frequent than in the times before_: To this I answer, That\nthe Devil knowing well that his time was but short; and also knowing,\nthat till the great Sacrifice was offered up, he had leave to range and\nrove abroad the Kingdom of this World; therefore he imployed all his\nforces and endeavours to torment those miserable souls and captives to\nwhom Christ came to Preach Deliverance.\n\n\u2666His power under Christ in the flesh.\u2666\n\n10. But after the Partition wall was broken down, and the vail of\n_Moses_, and of the anger of God from off the soul in the death of\nChrist, there was a sensible and visible decay of the Devils prancks\namongst mortals, and that little remnant of Lunaticks and Possessed,\nwhich continued after Christ, did the Apostles relieve and set at\nliberty, through the influence and virtue of the promise of the Son of\nGod (to wit) _the Holy Ghost_, or _the Comforter_, which could not come\nuntil he went away: And on the day of _Pentecost_, whilst they waited\nin humility for the fulfilling of his promise, the very effect of\nChrists birth and sufferings did first manifest it self, when the Holy\nGhost sprung up amongst them, to the destruction of Sin and Satan.\n\n\u2666Under Christianity.\u2666\n\n11. And so long as the purity of Christianity continued in the\nPrimitive Church, there were very few that the Devil could personally\nor actually lay hold of in the Astral Man, for the space of two\nhundred years after the death of Christ, until that from Meekness and\nAbstinence, the Christians began to exalt themselves in Loftiness and\nWorldly Honours; then the Devil began to exalt his head amongst the\nLip-Christians, bewitching them into every Lust; and captivating their\ninward and outward faculties at his pleasure. As all along in Popery is\nclearly seen.\n\n\u2666Under Apostacies.\u2666\n\n12. Yet notwithstanding, the coming of Christ hath prevented the Devils\nforce in general. Such Nations as have never embraced the Christian\nFaith, are still deluded and bewitched by him; because the center hath\nnever been actually awakened in any of them, so that the Devils power\nprevails over them mightily, to seduce them to worship things visible,\nand not the true God: For where the most darkness is in Religion\nand Worship, or in natural understanding, there his power is most\npredominant; As in _Tartary_, _China_, and the _East-Indies_; also in\n_Lapland_, _Finland_, and the _Northern Islands_.\n\n\u2666Under Idolatry.\u2666\n\n13. In the _West-Indies_ or _America_, his access is very facil and\nfreequent to the Inhabitants, so that by custom and continuance they\nwere at the first discovery thereof, become so much substitute and\nobsequious to his power, that though they knew him to be a power of\nDarkness, yet they adored him lest he should destroy them and their\nChildren. And unto such a height were they come at the Landing of\n_Cortes_, _Drake_, and _Vandernort_, that they could familiarly convert\nthemselves into Wolves, Bears, and other furious Beasts; in which\nMetamorphosis their _Enthusiasms_ and _Divinations_ were suggested, and\nsuch were held in greatest esteem.\n\n\u2666How power in new-discovered Lands.\u2666\n\n14. Till upon the Invasion of the _Spaniards_, the greater evil drove\nout the less, and the cruel Murthers of that Antichristian tradition,\ndid both depopulate the Islands and most of the Continent; and also by\naccident, though not through any good intention, extirpate the race\nof such as addicted themselves to this infamous sort of Divination. In\nwhich devastation, and bloody inquisition, their Idols were discovered\nwith their Oracles and Inchantments, far different from the _European_\nConjurers, and any of their Ceremonies.\n\n\u2666His power in _America_.\u2666\n\n15. But that which is the most remarkable in the Infernal proceedings,\nis this, That there is not any Nation under the Sun, but the Devil hath\nintroduced himself amongst them through their Ceremonies and Worship,\nthough quite opposite to one another: For in the Kingdom of _China_,\nby the sacrifice of _Blood_ and _Panaak_, he is Conjured and Exorcized\nthrough the repetitions of several Superstitious Invocations to the\nSun and Moon. In _Tartary_ the Magicians go quite another way to work,\nwith Offerings to the Ocean, to the Mountains, and the Rivers, fuming\nIncense, and divers sorts of Feathers; by which means the Devils are\ncompelled to appear. So that we see how this _Proteus_ can dispose\nhimself in the divers Kingdoms of this World; being called by other\nnames in _Tartary_, _China_, the _East_ and _West-Indies_, &c. then\namongst the _European_ Conjurers. Likewise the _Greeks_ and _Romans_\ncould Invocate Spirits by Prayers unto the Moon, and divers Sacrifices\nof Milk, Honey, Vervine, and Blood. And those that are addicted to\nConjurations in Christianity, have attained to a more lofty and ample\nmanner of Incantation and Conjuring with Magical Garments, Fire,\nCandles, Circles, Astrological Observations, Invocations, and holy\nNames of God, according to the _Kaballa_ of the _Jews_.\n\n\u2666The variety of Conjurations according to the Countries.\u2666\n\n16. So that every distinct Nation hath conformed its Conjuration unto\nthe Ceremonies of that Religion which it professeth: And it is to be\nobserved, That from a natural cause every Nation hath its Conjurations\nand Names of Devils, from the Constellation under which the Countrey\nlyeth, and from the Air or Wind to which such particular Dominations\ndo belong; so that no effect would follow, if one Countrey should\ntraditionally inure themselves to the Forms and Exorcisms that are\nused by another Nation. And therefore is it that so many attempts are\noffered in vain amongst professed Christians to raise Spirits, because\nthey have little or nothing from their own Constellation, but make\nuse of what they have borrowed from the _Greeks_ and _Romans_, or the\nancient Imbecillity of the _\u00c6gyptians_ Priests; I mean, their simple\nforms of Invocation.\n\n\u2666Why few are able to raise Spirits.\u2666\n\n17. But because we are rather upon the discovery of the Infernal\nKingdom, as it hath no dependence upon the doings of mortal Men;\ntherefore we will proceed to discover what the Antients have said\nconcerning it: So the next which we fall upon after the description of\ntheir Habitations, and the manner of their Appearances, is their Names\nand Appellations diversly considered. First, from the Creation of the\nWorld to the coming of Christ, they retained the _Hebrew_ names, as\n\u25baBelial, Baal, Baalzebub, Lelah, Ador, Abaddon\u25c4, &c. according to the\n_seculum_ under which they were Invocated; assuming names according to\nthe present occasion about which they were imployed.\n\n\u2666The Names of Devils in the Time of the Law.\u2666\n\n18. Under the Constellation of _China_, they are Invocated by the\nNames \u25baKan, Sinoam, Nantam, Bal, Baltal, Sheall\u25c4, the six Governours\nor Presidents: \u25baChancangian\u25c4, the chief of the Devils: \u25baPo, Paym,\nNalkin, Nebo\u25c4, the Devils of the four Winds: \u25baLean, Lan, Pan, Adal\u25c4,\nthe Devils of the four Elements. And according to the nature of their\nlanguage or words which do all consist of no more then one syllable,\nso are the Devils named. Yea, as it is conjectured by many learned\nMagicians, this language of the _Chinenses_ is more Magical and adapted\nto Conjurations, then all the _Oriental Tongues_, because of the\nconsonancy and copiousness thereof, together with the numerous and\nvarious Characters used by them.\n\n\u2666Their Names in _China_.\u2666\n\n19. In the _East-Indies_, and in _Tartary_, the Names are the same\nwith those of _China_, though the Ceremonies differ. In _Persia_,\n_Arabia_, _Natolia_, _\u00c6gypt_, _\u00c6thiopia_, the Names are the same with\nthe _Jewish Rabbins_. But the _Greeks_ and _Romans_ have different from\nthe rest, according to their Language and Superstitions. The _Turks_,\n_Muscovites_, _Russians_, _Lapponians_, and _Norwegians_, make use of\nthe _Sclavonian_ tongue in all their Conjurations. The _West-Indians_\nhave very strange and antick Names and Ceremonies of their own, nothing\ndepending on the Traditions and Practices of the old World; for, as\nis related before, the Devil is sufficiently capable of introducing\nhimself through the Religious Superstitions of any Nation whomsoever,\naccording to the Constellations, although strangers to the Rites and\nCeremonies of others.\n\n\u2666In the _East-Indies_.\n _Tartaria._\n _Greece._\n _Italy._\n _West Indies._\u2666\n\n20. But though their Names be conformable to the Language and Climate\nof that Nation where they are raised or called; yet have they divers\nNames, suppose twenty or thirty to one Devil, according to the several\nministrations they have had from the Creation to this day, leaving a\nseveral name behinde them at each of their appearances upon the earth;\nfor, according to the testimony of the Devil himself, if credit may be\ngiven to Devils, they, as they are abstractively considered in their\nown Kingdom, have no imposed Names of distinction, but are forced\nto assume them when they rise up in the external principle of this\nWorld: although in some measure it must be granted, that there be some\nprincipal Kings and Dukes in the Infernal Hierarchy, that have Names\nestablish\u2019d upon them which cannot be transferr\u2019d or altered.\n\n\u2666The nature of their Names.\u2666\n\n21. As for the Names that are recorded in this precedent _Discovery_\n_of Witchcraft_ by _Reginald Scot_ Esq; being a Catalogue of Devils in\ntheir Rancks and Hierarchies, they are supposed to be fictitious and\ntotally imaginary, being taken out of _Bodin_ or _Wyerus_, which they\nrecorded from the mouth of Tradition, and obscure Manuscrips:[*] And\nindeed were there any certainty in this List of Devils, it were to be\npreferred as the most ample and exact delineation that is extant. But\nit is the rather to be suspected, because of the little coherence it\nhath with the former received Names of Devils eitheir in _Europe_,\n_Asia_, _Africa_, or _America_.\n\n\u2666The names of [_sic_] Devils in _Scot_.\u2666\n\n\u2666[*] [_sic_]\u2666\n\n22. But if we would speak of Damned Souls and their Names or\nAppellations, they are farr otherwise to be considered then the Devils;\nfor such as their imposed Names were here on earth, such is the Name\nthey have in the Kingdom of Darkness, after a Magical manner, according\nto the language of nature in the first principle of Darkness; as the\nSaints in heaven retain their Names in a C\u0153lestial manner: And also, as\nthe Astral Spirit of a Man deceased, retains its antient Name according\nto the Astral source in the principle of the one only Element.\n\n\u2666The names of Damned souls.\u2666\n\n23. For as the language of Nature is found in the second Principle,\nit is likewise manifest in the dark Worlds property, according to the\nfirst Principle of Wrath; as also the monstrous shapes of Devils and\nDamned Souls is correspondent to the Magical postures of their Souls\nwhilst they were alive; of which I shall speak more largely when their\nShapes are to be described. According unto which, as also according to\nthe rest of their attributes, _viz._ their _Rancks, Numbers, Times,\nPowers, Places_, &c. their Names are fitted and conformed according to\nthe uniformity of name and thing in the principles of the eternal and\nexternal nature.\n\n\u2666Whence the names of Devils are.\u2666\n\n24. And as all other Nations have their various Appellations for\nDevils and Damned Souls, like their natural tone or language; so we\ncan mention one Kingdom more admirable then the rest, _viz._ the\nKingdom of _Fiacim_ at the _Northern Pole_, where all the Counsellors\nare Magicians; and the Names which they use in Invocations, are\nMathematically disposed in a wonderful harmony and efficacy, to the\nperformance of Magical operations. So much of the Places and Names\nof Infernal Beings; the next to be considered is their Shapes and\nLikenesses.\n\n\u2666The names of Devils in the Kingdom of _Fiacim_.\u2666\n\n25. The Shapes of Devils are answerable to the cause of their Fall, and\nthe Dominions to which they belong. Those that belong to the Supreme\nHierarchy, when they are called by Magicians, do at first appear in the\nform of fierce and terrible Lyons, vomiting fire, and roaring hideously\nabout the Circle; from thence they convert themselves into Serpents,\nMonkies, and other Animals, till the Magician do repeat the form\nof Constriction or Confinement to a Trine or Triangle, as before is\nmentioned in the Fifteenth Book of the _Discovery_.\n\n\u2666The Shapes of Devils.\u2666\n\n26. After the Conjuration is repeated, they forsake these bestial\nshapes, and [*]indow the humane form at first like troops of Armed\nMen; till at last by frequent repetitions of other Ceremonies, they\nappear as naked Men of gentle countenance and behaviour. Yet is the\nMagician to take care that they deceive him not by insinuations; for\ntheir fraudulency is unspeakable in their appearance and dealings with\nMankind; because we may be assured they appear not willingly, but are\nby forceable Conjurations compelled: so that they will ever minde their\nown ends in medling with man; that is, to deprave his minde, or subvert\nthe Lives and Estates of others through his means and assistance.\n\n\u2666As they appear to Magicians in the highest rank.\u2666\n\n\u2666[*] [= indue]\u2666\n\n27. The rest of the Infernal Dominions have various appearances. The\ntwo next Orders affect to represent the beautiful colours of Birds, and\nBeasts, as Leopards, Tygers, Pecocks, _&c._ But by Conjurations they\nmay be likewise reduced to a Manlike form, wherein they will readily\nanswer every demand within the compass of their capacity, answerable to\nthe Order unto which they belong: Yet many of them appear in Monstrous\nforms, and can hardly be conjured to desert them. Though the Exorcist\nCharm them never so wisely, they will shew him a pair of Crocodiles\njaws, or a Lyons paw, with other dreadful menaces, enough to terrifie\nany Novice from such Damnable Injunctions as the practice of Magick.\n\n\u2666In the lower orders.\u2666\n\n28. But more especially, the opinion of the antients is, That according\nto the division of the clean and unclean Beasts in the Law given unto\n_Moses_, the Shapes of Devils are disposed in the Infernal Kingdom: So\nthat the most perverse and potent amongst the Devils represent the most\nugly and mischievous amongst the Beasts, according to this following\ndivision; _viz._ such Devils as \u25baAstaroth, Lucifer, Bardon, Pownok\u25c4,\nwho incline men and instigate them to pride and presumptuousness, have\nthe shapes of Horses, Lyons, Tygars, Wolves. Such as instigate to Lust\nand Covetousness have the forms of Hogs, Serpents, and other filthy\nreptiles or envious Beasts, as Dogs, Cats, Vultures, Snakes, _&c._\nSuch as incline to Murther, have the shapes of every Bird and Beast\nof prey. Such as Answer Questions humane in Philosophy, or Religion,\nhave more tolerable shapes, almost manly, but with crooked Noses, like\nMermaids, or Satyres. And of all the rest it is to be observed, that as\nnot one single Lust or Vice hath dominion without mixture in the evil\nSpirits, so they are not of a distinct shape lik one single Beast, but\ncompounded into Monsters, with Serpents-tails, four eyes, many feet and\nhorns, _&c._\n\n\u2666That the Devils are answerable to the unclean Beasts.\u2666\n\n29. And as in general, these are the shapes of Devils, so the\nparticular shapes of Damned Souls are to be considered in the same\nmanner with the rest, only with this difference, that they are more\naddicted to metamorphose themselves and vary their appearances. Though,\nfor the most part, the Damned Souls retain the humane shape after a\nMagical manner, so that the greatest part of that numberless number are\nin their antient shapes, especially when they appear in sleep to their\nsurviving acquaintance. Their aspects are very dismal and melancholy\nlike the Ghosts of the Astral source.\n\n\u2666The shapes of Damned Souls.\u2666\n\n30. Now to speak of the Times and Seasons of their Appearance. The\nbetter sort of Magicians to square their times with Astrological hours,\nespecially of _Saturn_, _Luna_, and _Venus_, in the Moons increase,\nand the middle of the night, or twelve a clock at noon: In which hours\nthey do likewise compose their Garments, Caps, Candlesticks, Figures,\nLamins, Pentacles, and Circles for Conjuration. As for the Times in\nrespect of their Infernal Courses, the fittest are when they spring up\nin the Wrath, or when they sink in the Dispair, which is a mystery to\nthe learned Conjurers of _Europe_.\n\n\u2666Their times and seasons.\u2666\n\n31. In respect of this exterior World, they can most easily appear\nin solitary places, when the Sun is down; for they are naturally at\nenmity with the Sun, because it stands as a type of the Mediator, or\nHeart and Centre which they lost utterly in their fall, and now are\ndestitute of, like a wheel without an axletree. And indeed, the want\nof this is the chief cause of all their torment, and of the rising of\nthe gnawing Worm, when they consider of their irrevocable sentence, and\nirrecoverable loss.\n\n\u2666Their places of appearance.\u2666\n\n32. In storms of Hail, or Snow, Wind, Tempest, and Lightning, is\naccounted amongst Magicians, a time for Conjuring at an easie rate. And\nthey say, That such Ceremonies will prove very effectual, if a Conjurer\nbegin his Exorcisms in the hour and day of _Luna_, in the middest of a\nfurious storm of Lightning, Rain, and Thunder, in a low Vault or Celler\nthat is close and retired. Also when the Wind blows high, without Rain,\nthey say, the Devils are more near the Kingdom of this World, and may\nwith great facility be sollicited or raised at such a season, because\nthey delight in all extremities of weather, being themselves the first\ncause of the disorder of the properties in the Kingdom of Nature.\n\n\u2666When Tempests reign.\u2666\n\n33. But in some Countries they can more easily appear then in\nothers, according to the Constellations, for they delight much in\nthe extremities of the two Poles toward _Lapland_, _Nova Zembla_,\n_Greenland_, _Tartary_; and in the _South_ towards the Islands\nscattered about the confines of _Terra Incognita_. They are likewise\neasily Invocated on the shoar amongst lofty Rocks and Precipices, or in\nDeserts and Wildernesses far from Towns or Inhabitants. And it is said,\nthey do much respect the motion of the Seas in their appearance unto\nsuch as solicite them in places _Maritime_ or _Plagiary_.\n\n\u2666According to the situation of Regions.\u2666\n\n34. As for their Rancks or Orders, there is some difficulty in the\ntrue discovery thereof, by reason that we know not certainly of what\nOrders they were that _Fell_. The opinion of most men is, _That of\nevery Order many fell_. But those that better know the nature of the\nHeavenly Hierarchies, have sufficiently proved, _That of any Ranck or\nOrder none can fall unless all do follow_. Therefore with more reason\nmay it be judged, That before the Devils fell, the Hierarchy of Heaven\ndid consist of three Rancks or Orders; to wit, the Order of \u25baUriel\u25c4, of\n\u25baMichael\u25c4, of \u25baLucifer\u25c4: That of \u25baLucifer\u25c4 is totally in _Hell_: The\nother which is under \u25baMichael\u25c4, is the dominion of _Heaven_: The last\nwhich is \u25baUriels\u25c4, are more in the dominion of this third principle\nof the _Stars_, having the _Planets_ in their dominion, with the\ninfluences thereof.\n\n\u2666Their Ranks and Orders.\u2666\n\n35. So that the foregoing Catalogue, transcribed by the Author of this\n_Discovery_, is utterly feigned and fictitious, because it makes these\nmany sorts of Devils to have Dominion over several Legions in several\ndistinctions of _Seraphims_, _Powers_, _Thrones_, _Dominations_,\n_Cherubims_, &c. Whereas the whole Kingdom of Hell consists but of one\nonly Hierarchy, which is that of \u25baLucifer\u25c4 and his _Legions_, reduced\nby their exorbitances into that Lacrymable posture wherein they now are\nand shall be for ever. Which Doctrine seriously weigh\u2019d will prove the\nattempts of Conjurers and Magicians to be utterly vain, and their forms\nof Invocation vanity and falshood.\n\n\u2666In three distinctions.\u2666\n\n36. Their number may be thought upon more narrowly, if we consider that\nthey consist of one Hierarchy and no more; yet must we confess that the\nlimit is not to be put thereunto, because their nature is to Germinate\nand Multiply as they please, contracting and dilating themselves\naccording to the force of their imaginative powers and faculties.\nBut although this be granted, yet there is a setled number of Devils\nthat varyeth not. Though of Damned Souls the number is numberless and\nunfathomable; yet as to their extent of room or place, it is never the\nmore because of their multitude, they being able to truss a thousand\nLegions into the carcass of a man. As for the opinions of Authors, they\nare various; it is believed by some, _That the Starrs are answerable to\ntheir number_; others speak of _the Sands upon the Seashore_: however\nit be, this is certain, _They are even innumerable in respect of humane\nCapacities_.\n\n\u2666Their numbers.\u2666\n\n37. Their Natures are now to be considered as they belong to the\nhellish source or quality. In themselves they rest not, neither are\nthey capable of the length or shortness of time, nor of the alternate\ncourses of day and night. The wickedness which they committed in\nthis life, are their continual torment, which do Magically gnaw and\ncorrode them, rising and boyling up perpetually within them, all the\nrefrigeration which they have, is by intercourse when the height of\nWickedness begins to stirr them in blasphemies against God, and towring\nup above heaven and goodness, in their adulterated Imaginations, which\nis unto them as sport and pastime with one another, and lasteth such\na space as with us makes up forty minutes. Neither doth this any whit\nadvantage them, but rather adds to their torment; for pain discontinued\nis the greater: neither would vexation be vexation, if it had no\nrespite or forbearance; That the contrary might be also manifest,\n_Nam contraria juxta se posita majus elucescunt_. Yet is their\ntorment exceedingly different, so that the torment of one, in respect\nof another, is but a Dream or Phansie; I mean, amongst the Damned\nSouls, and not the Devils, for the pain and sorrow of the Devils is\ngreater then the greatest of the lost Souls, by many thousand degrees,\naccording to the course of nature and reason; for that which falls\nhighest, suffers most, and _optima corrupta fiunt pessima_.\n\n\u2666Their natures and properties.\u2666\n\n\u2666Their torments\u2666\n\n38. But wonderful and manifold are the torments which all in general\nof the Infernal troops, do suffer according to the various lusts they\nreigned in whilst they lived upon the earth. The cruel Murtherers\nthat died in the boyling source of blood and envy, their torment is\nthe greatest, they are continually Murthering in their imaginations,\nand seeking, like dreaming men, to do what the want of the Organ will\nnot suffer them; for according to the saying of the wisest upon this\nSubject, this is the torment and misery of all the Damned, _That they\nare continually wishing and woulding; and in wouldings they generate\nIdeas and representations, which are the species of their continual\naggravations and deceiving phansies_.\n\n\u2666The Variety thereof.\u2666\n\n39. Those that were buryed in Lust and Gluttony, Drunkenness and\nLasciviousness, are also in miserable torments, yet much inferiour to\nthe first; they are continually imagining their former pleasures in the\n_Magia_ as in a dream, which when they wake, torments them cruelly;\nthey are often hanging, stabbing, and mangling themselves for love,\nand perpetually sinking down in sorrow and despair, if they were such\nas died in love, or in the height of their Astral affections, leaving\nbehind them a heap of desires and lusts, which are the only cause of\nall their torment. And we may well compare the passions of Melancholy\npersons, or such as in Deserts, Woods, and Mountains, pine away for\nlove of Women, unto their torments; which indeed being the trouble of\nthe mind, are absolutely the greatest and heaviest that the source or\nproperty of this World affordeth, I mean, the perturbations of the\nminde in general.\n\n\u2666The Nature thereof.\u2666\n\n40. Such souls in whom the boyling source of Anger and Rage, hath\nhad a dwelling or receptacle, if they depart unmortified, do also\nenter into a most dreadful kind of torment, which continually ariseth\nas a biting Worm and hungry fire to double and accumulate the excess\nof despair upon them, if they have much domineered therein whilst\nthey lived in this World. Also these that reigned in Pride and Envy,\nare ever seeking to pluck God from his Throne, and towring up in\ntheir Imaginations, as men that dream, still seeking for the Kingdom\nof heaven, to insult and boast therein; but the quality thereof is\nutterly occult and estranged from them; so that they can never finde,\ntaste, hear, nor see it, though it be through and through with their\nown peculiar principle. This adds perpetually to their misery, and\nariseth at times with horrible pangs and gnawings, like the irksome and\nvexatious pains and aches subject to Mans body, which cease a while and\nthen begin to shoot and ake by intercourse, as the Gowt, Tooth-ach,\nHead-ach, Convulsion, Gripings, and the Stone.\n\n\u2666Their torment in the source of Anger.\u2666\n\n41. Thus their torments are in brief described, but indeed the capacity\nof Man is not able to reach the description of their cruel miseries,\nand continual pangs which they contracted upon themselves; for every\nfaculty is sufficiently plagued. The Sence of Hearing is disturb\u2019d\nwith harsh and rugged sounds, which are as an antipathy to that Organ;\nas rough and scraping sounds externally offend the ears, and set the\nteeth on edge, by affecting the tender fibres of the same. Their Sight\nis likewise cruelly offended and affrighted with monstrous appearances\nand Ideas represented continually to their imaginations. And there is\nnot any loathsome taste in the Kingdome of this World, either Animal,\nVegetative, or Mineral, which they are at any time void of, being\ncontinually pestered and suffocated with filthy fumes and smoaks of\nhellish fruits, as of Sulphurean stinks, and abominations.\n\n\u2666In all the five Senses.\u2666\n\n42. Neither are the other Sences of the Touch and Smell behind in\nparticipation of the like Torments, which their own iniquities do\nperpetually excite and create unto them; besides, they are ever\nvexing one another; and if any be in the same misery with whom they\nhad acquaintance here on [*]eath, the very Magical knowledge,\nand perceivance, or remembrance thereof, doth beyond utterance or\nconception, most miserably afflict and macerate their Souls and all\ntheir Sences.\n\n\u2666By their acquaintance on earth.\u2666\n\n\u2666[*] [_read_, earth]\u2666\n\n43. For the nature of their habitation is such, that their torment\nis exceedingly aggravated thereby, because the extremity of the four\nElements is there converted into a whole Principle of wrath and\nvexation. The excess of cold and heat, drought and moisture, are\ncontinually raging amongst them by intercourse. Neither is there any\nlight or lustre to be seen within their Courts, but that which comes\nfrom their fiery Eyes, as a deadly glance or glimmering, being sudden\nfiery flashes and sparkling, as the enkindling of Gunpowder, or _Aurum\nfulminans_ for a similitude.\n\n\u2666The Nature of Hell.\u2666\n\n44. And as every kinde of Being feeds upon somewhat of its own nature,\nproperty, and element, whither it be Plant, Animal, or Metalline kinde;\nso the Devils are neither destitute of meat, drink, nor cloathing,\naccording to their own Kingdom and quality, having fruits springing\nand growing before them of hellish, sour and poysonous natures, which\nare real and palpable unto them, and not imaginary or typical, though\nto us magical and invisible; neither is this to be wondered at, if we\nconsider the nature of Man\u2019s Soul, _In Media Natura_; for if it feed\nnot upon the internal[*] and substantial Word, which is the very\nBread of Life it self, it must of necessity ruminate on something else,\n_viz._ the fruits of Iniquity, which it takes in and drinketh up as\nthe Oxe drinks water, so that to the soul the sin becomes palpable,\nglutting, and satiating; yea, so substantial unto the Soul, as Dirt or\nInk upon fair white Linnen is to our external Eyes; neither can the\nSoul be freed from these spots till the water above the Firmament wash\nthem away.\n\n\u2666The food of Devils.\u2666\n\n\u2666[*] [? eternal]\u2666\n\n45. Also in respect of the Astral source they are not destitute of\nfood, when they bring themselves into the same; for the gas of the air\nand bias of the water is their nourishment, while they stay here, as\nis before alledged: These influences of the air and water they take\ninto their _Limbus_, and convert into their own poysonous natures; as\nof sweet and wholsome herbs the filthy Toads and other venemous Beasts\ndo make their poyson, converting them into a nature like themselves.\nAnd on the contrary, the poysonous herbs are converted into good and\nwholesome nourishment by other cleanly Beasts.\n\n\u2666Their food in the Astral source.\u2666\n\n46. And as the Infernal Troops are considered in respect of the\nfour Elements, they have a distinct and peculiar tone or language,\nwhich they exercise and speak one amongst one another, as mortals\ndo. But they have utterly lost the dignity of their sounds according\nto the eternal nature. And are likewise totally corrupted in their\npronouncing, or Dialect, since they fell from their first c\u00e6lestial\nglory; so that their speech is harsh, doleful, and terrible, like the\nfruits they feed upon, and the life they dwell in. Which depravation\nis very apparent in the Kingdom of this World in the divided Languages\nof every Region, according to the Constellation under which they are\nsituated: The true and magical Language of nature being hid from all\nthe Countreys of the earth.\n\n\u2666Their Speech.\u2666\n\n47. But when they appear in the outward Elements, they do many times\nexpress themselves in _Irish_, _Welch_, _Latine_; or _Russian_, which\nare the Languages most affected by them to answer unto Conjurations,\nor Compacts. So that if any Magician, who is ignorant of these\naforesaid Languages do at any time Raise or Exorcise such Spirits,\nhe must be mindful to confine them to his mother tongue; least their\ngibberish prove altogether unintelligible; for as every thing appears\nin what it most affecteth, or is addicted to; even so the Spirits have\ntheir distinct affections, passions, and postures, both in word, habit,\nshape, and gesture; so that the Magician must be wary in Exorcizing\nwith them, that he confine them to a different place, posture, shape,\nand language, to answer their intentions without impediment.\n\n\u2666What Language they affect.\u2666\n\n48. For they are very variable and unconstant in their dealings with\nmankind, nor will they stand to any thing that hath not bound them by\nthe obligations of Words, Characters, and Imprecations, except the\nskill of the Exorcist be such, that he is able to confine them into a\nMagical Triad, which hath the certain force of obliging or compelling\nthem to utter truth, and nothing false in all their Answers, or\nInformations. But with such miserable men and women as they have made\nCovenants and Indentures for body, soul, and works; with such I say,\nthey keep no faith, nor are they lyable to their commands; but on the\ncontrary, have them hampered and subjected to their will and power,\ntill they have terminated their lives in their destruction.\n\n\u2666Their unconstancy.\u2666\n\n49. Yet have not any of the most potent Princes in the Hellish Power,\nthe least ability to destroy the least of the sons of men, without\nthe consent of the mind and senses of the Soul; for until the will of\nthe Soul be opened unto him, his threatnings, sleights and stratagems\nare without any power or force, as the nerves of a dead man. Although\nnaturally every evil Spirit boasteth, as if all the world were at its\ncommand, and every Soul were subject to its authority and beck, with\nthe Goods or Possessions of the external World.\n\n\u2666Their Power.\u2666\n\n50. When any evil Spirit is raised up by Conjurations, without\nLeague, or Compact; these Spirits so raised, are exceeding fraudulent\nand deceitful, as stubborn servants that do their Masters will by\nconstraint, and not by any natural act of obedience unto his Commands.\nBut with such as they have compacted, they are frequent and officious,\nimploying them as Agents for the destruction of others and their\nsubstance: and being marryed unto such, they are even become one with\nthem, being incorporated into them, so that they are nothing different\nfrom incarnate Devils, save that the spark of divine Light, which was\nthe gift of God unto repentance, is not totally eradicated until the\nbody fall away.\n\n\u2666When they are called up.\u2666\n\n51. From such as Covenant with these unconstant Spirits, do they\ndaily obtain Fumigations, Odours, and Offerings, or Sacrifices of\nBlood, Fire, Wine, Ointments, Incense, Fruits, Excrements, Herbs,\nGums, Minerals, and other Ingredients, by which from a Magical cause,\nthey have more influence and authority over the bewitched party to\ninsinuate into their affection, peircing even through their bones and\nmarrow, till they have so habituated them to their service, that the\nsame becomes their daily bread and sole delight in accomplishing every\nvillany and abomination which the malicious and subtle instigation of\nSatan leads them to.\n\n\u2666Fumigations made unto them.\u2666\n\n52. Thus have I Essayed to illustrate the Natures of Infernal Beings,\nwhich notwithstanding is a Subject so intricate and copious in it\nself, that great difficulty accompanies the Explication thereof; by\nreason of the variety of their natures in the source of darkness,\nwherein they live, move, eat, breath, and inhabit, having qualities,\nactions, and passions innumerable, to us men-kinde utterly unknown and\nincomprehensible: So that to attempt an ample demonstration of this\npresent Subject, would require deeper speculation then the matter doth\ndeserve, in regard that there be so many _Protei_ and Changlings in\nthat gloomy Kingdom, who do never stay or continue in the same nature,\nproperty, and form for an hour together; but may be compared to the\nswiftness of the Windes, or the likeness and form of swift running\nWaters, that pass away as a thought; and are no more remembered. So\nit is with the Spirits of Darkness, whose life is a meer anguish and\ninconstancy from one sorrow to another unto all Eternity.\n\n\u2666The Conclusion.\u2666\n\n\n\n\n CHAP. VI.\n\n _Treating of the Nature, Force and Forms of Charms, Periapts,\n Amulets, Pentacles, Conjurations, Ceremonies_, &c.\n\n\n1. Before Appearances are made, after forms of Conjuration are\nrepeated, the Infernal Spirits make various and wonderful shews,\nnoises, and attempts as fore-runners to their appearance: At the first\nattempts of novices in Conjuration, they are accompanyed with noises,\ntremblings, flashes, howlings, and most dreadful shriekes, till after\nfurther progress and experience therein they approach nearer unto this\nElemental nature, till by degrees they can manifestly be apparent unto\ntheir Exorcist.\n\n\u2666Shews before Spirits appear.\u2666\n\n2. When _Chiancungi_, and his sister _Napala_, did first attempt to\ncall up Spirits, they begun with the Spirit \u25baBokim\u25c4, in the twentieth\ndegree: they hung a vault under ground with black both on the top and\nbottom, lining it therewith; and having drawn the Circle of the Order\nof Thrones, with the seven Planets, and their Magical Characters in the\nCenter, they proceeded to the Ceremonies of Conjuration after they had\nfrequently repeated the forms of calling, and nothing as yet appeared;\nthey were grown so desperate therein, that forsaking the Circle, and\nevery defensive Character or Ceremony, they at last betook themselves\nto the most accursed and detestable branch of Magick, which consists of\nCompacts, or Confederacy; and having by a solemn League summoned the\naforesaid Spirit \u25baBokim\u25c4, they obtain\u2019d 155. years from the Spirit,\nCovenanting therewith for body, soul, and works.\n\n\u2666A Relation of a Magician.\u2666\n\n3. In which damned life they continued exercising strange wonders in\nevery Countrey. By the help of this Magician the _Tartars_ did destroy\nabove 100 sail of Ships belonging unto _China_; many losses did he\nbring upon that Kingdom in their Children, Fruits, Corn, Silk, and\nNavigation; he could frequently transport himself through the Air, and\ncarry in one hand a thousand pound weight, to the astonishment of all\nthat knew him. He had many publick contests with Magicians of other\nCountries, being tryals of skill in Magical Art, wherein he was said to\nexcel all that ever went before him.\n\n\u2666His Actions.\u2666\n\n4. Such another was _Lewis Gaufridi_ a _French_ Priest, who had\ncompacted with the Devil, and served him 14 years in these detestable\nworks, sacrificing Infants unto him, worshipping him in a filthy shape,\nand tempting others to their Magical society or nocturnal Conventions;\nin which, as it is reported, they did ever feast and junket with\nvarieties and dainties, which though they did seem delectable, were yet\nnotwithstanding gustless and unsavoury.\n\n\u2666Another Magician.\u2666\n\n5. Leaving these relations, something shall be said of _Charms_ and\n_Spells_, as they are divided in this following manner; first, such\nAmulets as being engraven and molded in the fashion of Money, or Coyn,\ndo serve to provoke any one desired unto love and familiarity, being\nhung about the neck in certain Planetary hours. Secondly, Spells or\nCharms in Parchment with Magical Characters, as Periapts to Cure\ndiseases; to make one valiant, memorative, and constant. Thirdly,\nCorselets, which are an ancient _Danish_ Charm of Neck-laces, composed\nof Thunderstones ingraven with Magical Letters, to resist all noxious\ninfluences, and the danger of Lightning.\n\n\u2666What Charms are.\u2666\n\n6. _Pentacles_ are a fourth sort of appendix, which Conjurers,\nCharmers, and Magicians use, being made with five corners, according to\nthe five Senses, and the operation thereof inscribed upon the corners;\nthe matter whereof they are composed, is fine Linnen doubled, and done\nwith Cere-cloth between. This figure the Magician holds in his hand,\nlifting it up from the skirt of his Garment to which it is annexed,\nwhen Spirits that are raised are stubborn and rebellious, refusing to\nbe conformable unto the Ceremonies and Rites of Magick.\n\n\u2666Pentacles.\u2666\n\n7. Also by the holding forth of _Pentacles_, with these words,\n\u25baGlauron, Amor, Amorula, Beor, Beorka, Beroald, Anepheraton\u25c4,\nrepeated at the instant. The evil Spirits that possess the bodies of\nbewitched people are cruelly tortured and amazed, being by the frequent\nrepetition thereof forced at last to depart by the assistance of the\nExorcism of the sixth Cannon for the order of Seraphims.\n\n\u2666Their force.\u2666\n\n8. When Magicians exercise Conjuration by Moon-light in the Mountains\nor Valleys, they have another sort of Charm by way of Telesms, which\nthey bury within a hundred paces of the place where the Circle is\ncomposed towards the _East_, _West_, _North_, and _South_; For such\nspells have the secret power to hinder any living creature for coming\nnear them, till their Exercize be done, except the Infernal Spirit,\nwhose presence they do so ardently desire.\n\n\u2666Telesms.\u2666\n\n9. Such _Spells_ as are made in some Edible matter, with _Characters\nupon them_, are given for _Agues_, _Head-ach_, _Epilepsie_, _Mother_,\n&c. Especially being powerful in operation, when the party is ignorant\nof the Charm taken in; many such I know have taken wonderful effect.\nBut as for _Philtres_, _Potions_, and _Love-cups_, they proceed rather\nfrom a natural cause; whether their effects be to afflict with Diseases\nto Poyson, or to provoke unto Love of a Party whom they disdain:\nNeither are such to be numbered amongst Charms; because their effect is\nmeerly natural, from a natural cause.\n\n\u2666For Diseases.\u2666\n\n10. But to insist further upon the nature of Conjuration, Magicians do\nmuch exercise their time in _Fumigations_ unto those Spirits whom they\nare about to provoke; their fumes being distributed according to the\nnature of the Spirit under any of the seven Planets, which the antient\nConjurers were very punctual in observing, though in these days it be\nmuch forgot, as superfluous, or rather dangerous to insert amongst the\nCeremonies of Conjuration. A division of Fumigations according to the\nInfluence of the Planets, and Orders of Spirits, we will here set down\nin this manner.\n\n\u2666Fumigations.\u2666\n\n11. _Fumigations_ for _Saturn_ are made of Frankincense Trees,\nPepperwort Rooots,[*] Storax, and Galbanum; by these the Spirits\n\u25baMarbas\u25c4, \u25baCorban\u25c4, \u25baStilkon\u25c4, \u25baIdos\u25c4, &c. And all of the first order\nin the astringency are appeased and provoked, when the _fumes_ are put\nupon a _Tripod_ in the hour of _Saturn_ according to the Planetary\ndivision. These _Fumigations_ make these Spirits appear like old men,\nwith promiss beards, and meager looks; like Serpents, Cats, Wolves,\nBadgers, Panthers; like old Men in Armour; like Trumpeters in many\nranks and divisions.\n\n\u2666For _Saturn_.\u2666\n\n\u2666[*] [_sic_]\u2666\n\n12. For Spirits under _Jupiter_, they take Lignum Aloes, Ashen-Keys,\nBenjamin, Storax, Peacocks-feathers, and _Lapis Lazuli_, mixing the\nsame with the blood of a Stork, a Swallow, or a Hart; the brains being\nalso added. The _fumes_ are kindled in _Jupiters_ hour, and in a place\nappropriate to his nature. And by this sacrifice the Spirits of the\nnext order are called up, like glorious Kings with many attendants, and\nmighty pomp; with Heralds before them, and Ensign-bearers, Trumpeters,\nGuards, and all sorts of musical Instruments.\n\n\u2666_Jupiter._\u2666\n\n13. They make _Fumigations_ unto such Spirits of the order of Powers,\nas are under _Mars_, in the Planetary division with Aromatick Gum,\nBdellium, Euphorbium, Load-stone, Hellebore white and black, and\nan addition of Sulphur to make them into an Amalgama, with Man\u2019s\nblood, and the blood of a black Cat; which mixtures are said to be\nexceeding magical: so that without any other addition, they say, this\n_fumigation_ is able of it self to make such Spirits to appear before\nthe Exorcist; at their appearance they come with weapons brandishing,\nand shining Armour, being terrible in their looks; yet of power\ninferiour to the Spirits of _Saturn_, though they can likewise shew\nthemselves as Lions, Wolves, Tygers, Bears, and all other cruel or\nravenous Beasts.\n\n\u2666_Mars._\u2666\n\n14. They do likewise unto the Spirits under _Sol_, being of the order\nof Thrones, _Suffumigate_ Saffron, Musk, Laurel, Cinnamon, Ambergriece,\nCloves, Myrrhe, and Frankincense, Musk, and the Balsamick Tree mixed\nup together with the brain of an Eagle, and the blood of a white Cock,\nbeing made up like Pills, or little Balls, and put upon the _Tripod_;\ntheir appearances are Castles, Gardens, Mountains, Rivers, Fisher-men,\nHunters, Reapers, Dogs, Sheep, Oxen, and other domestick Beasts.\n\n\u2666_Sol._\u2666\n\n15. Under _Venus_ are the Spirits of the sixth order in the Powers;\ntheir appearances are very stately, like the nature of the Planet; like\nCourtiers, Ladies, Princes, Queens, Infants, Children, and fragrant\nsmells. The _fumigations_ appropriate unto them are Roses, Coral,\n_Lignum Aloes_, and _Sperma Ceti_ made up with Sparrows, brains and\nblood of Pidgeons to be fumigated with a Song.\n\n\u2666_Venus._\u2666\n\n16. _Mercury_ sendeth Horsemen, Fishers, Labourers, Priests, Students,\nServants, _&c._ Also, Foxes, Serpents, Dogs, Hares, Hyena\u2019s, Hydra\u2019s,\nand other Monstrous Animals; unto him they _fumigate_ Frankincense,\nMastick, Cinkfoyl, incorporated with the brain of a Fox, and the blood\nof a Mag-Pye.\n\n\u2666_Mercury._\u2666\n\n17. Spirits under _Luna_ are like Ghosts and shadows, very gastly\nto behold; though in humane shape sometimes male, sometimes female.\n_Fumigations_ are offered unto them of Frogs dryed, white Poppy-seed,\nBulls Eyes, Camphire, and Frankincense, incorporated with Gooses blood,\nand the menstruous blood of Women.\n\n\u2666_Luna._\u2666\n\n18. These are the divisions of _fumigations_, neither can it be denyed,\nbut that in many Ceremonies of this kind, there is great inherent\nvirtue according to the Doctrines of Sympathy and Antipathy, whereby\nevery thing is drawn by its like in the Idea, whither by words or\nactions, according to the saying, _In verbis, herbis & lapidibus latet\nvirtus_, so that the Ceremonies and Charms, with other circumstances\nused by Magicians, are doubtless prevalent to the accomplishment of\nthat work which they undertake; to wit, _The calling up and Exorcizing\nof Infernal Spirits by Conjurations_.\n\n\u2666Why such Ceremonies are of force.\u2666\n\n\n\n\n CHAP. VII.\n\n _Being the Conclusion of the Whole; wherin divers antient Spells,\n Charms, Incantations and Exorcisms are briefly spoken of._\n\n\n1. Besides what the Author hath set down, there be many other _Spells_\nand _Charms_, which Tradition hath left unto Posterity, being many of\nthem effectual for the thing intended by them, as in the precedent\nChapter is set down, wherein the _Orders_ of _Fumigations_ are\ndescribed. Besides there are _Magical Characters_ attributed to the\nPlanets, whereof _Telesms_, _Periapts_, _Amulets_, and _Philters_,\nare composed by _buryings_, _writings_, _bindings_, _engravings_,\n_alligations_, &c. to effect various purposes in Astrological hours.\nTo conquer Enemies, cure diseases, overturn Cities, stop Inundations,\nrender bodies Invulnerable, and the like; which are all effected by\nmedium\u2019s of this kind, with the assistance of Imagination.\n\n\u2666Charms.\u2666\n\n2. Yet are there many natural Compositions, which have very stupendious\neffects of themselves, without assistance of Superstition; for the\ncommixtion of things is of two-fold force or vertue: First, When the\nCelestial vertues are duly disposed in any natural body; so that in\none thing are couched various Influences of superiour Powers. The\nsecond is, from Artificial mixtures and Compositions of natural things\namongst themselves, in a certain proportion to agree with the Heavens\nunder certain Constellations. This proceeds from the correspondence of\nnatural things amongst themselves, whereby things are effected even\nunto admiration, as _Agrippa_ declares, _Cap._ 35. _lib._ 1.\n\n\u2666Natural Operations.\u2666\n\n3. And as unto every Planet certain _fumigations_ are ascribed; so\nunto such Spirits as are under them, certain _Places_ are adopted for\nthe Ceromonies[*] of Conjuration, which Magicians chose when they\nset upon their works of Darkness. Unto _Saturn_ are ascribed dark\nmelancholy _Places_, Vaults, Tombes, Monasteries, empty Houses, Dens,\nCaves, Pits. Unto _Jupiter_, Theaters, Schools, Musick houses, Judgment\nseats. To _Mars_, Fields where Battels have been fought, Bakehouses,\nGlass-houses, Shambles, Places,[\u2020] of Execution. To _Sol_, Palaces,\nMountains, Meddows, Sunshine, Groves, and upper Rooms. To _Venus_,\nFountains, Meadows, Gardens, and the Sea-shore. Unto _Mercury_, all\npublick places belonging unto Cities. To _Luna_, Wildernesses, Woods,\nRocks, Forrests, Ships, High-wayes, _&c._\n\n\u2666Places ascribed to the seven Planets.\u2666\n\n\u2666[*] [_sic_]\u2666\n\n\u2666[\u2020] [_sic_]\u2666\n\n4. In like manner are _Spells_ and _Charms_ adapted to the thing which\nthey must effect, according to the matter, form and place of their\ncomposition; as for the _procuring of Love_, they bury Rings, Ribbons,\nSeals, Pictures, Looking-Glasses, _&c._ in Stews, Baths, Beds, that in\nsuch places they may contract some Venereal faculty: When they gather\nHerbs or other Ingredients; they chuse the hour and place, when such\nPlanets have Dominion as are over these Herbs, which they collect,\never remembring to turn their faces to the East, or _South_, when\n_Saturnine_, _Martial_ or _Jovial_ Herbs are gathered, because their\nPrincipal houses are Southern signs; for _Venereal_, _Mercurial_, or\n_Lunary_ herbs, they must look towards the _West_ or _North_, because\ntheir houses are chiefly Northern signs. Yet in any _Solar_ or _Lunar_\noperations the body of the Sun and Moon must be respected in the\noperation.\n\n\u2666Spells.\u2666\n\n5. Colours are also much regarded amongst Magicians, according to\nthe Planet, as black, leaden, brown, unto _Saturn_; saphire, vernal,\ngreen, purple, golden, unto _Jupiter_; red, burning, violet, bloody,\nand iron colours unto _Mars_; golden, saffron, scarlet, _&c._ unto\nthe _Sun_; white, fair, green, ruddy, pleasant mixed colours unto\n_Venus_, _Murcury_, and _Luna_. In like manner they ascribe colours\nunto the twelve Houses, and according to the Planets have also certain\ncompositions for fire that produce wonderful operations; as Lamps of\nSerpents skins will make Serpents to appear. Oyl that hath stood under\nGrapes, being lighted, presenteth the Chamber full of Grapes. Centaury\nand the Lapwings blood makes people seem like Gyants, and in the open\nair will make the Stars seem to move up and down in the Elements. The\nfat of a Hare lighted in a Lamp, will cause Women to be exceeding merry\nand facetious. And Candles composed of things that are _Saturnine_,\nraise terrours and melancholy in the party that lights them, and in\nthose that are lighted by them.\n\n\u2666Secret Conclusions.\u2666\n\n6. Such wonderful effects have natural things being fitted unto their\nHours and Constellations, as also when they are used to prove such\neffects as the nature of the things doth produce of it self, though\nin a weaker degree. To raise _Tempests_ Magicians burn the Liver of a\nCam\u00e6lion on the house top. To cause _strange sights_ they hang the\nGall of a Ox over their Beds; to bring _Apparitions_ and _Spirits_,\nthey make a strange fume of a Mans Gall, and the Eyes of a black\nCat; _Which_, _Agrippa_ saith, _he hath often made experience of_.\nThere is also a strange Magical Candle described amongst _Chymical_\nAuthors, which being lighted, foretells the death of the party to whom\nit belongs. The manner thereof is thus; _They take a good quantity\nof the venal blood luke-warm as it came out of the vein, which being\nChymically prepared with Spirit of Wine and other Ingredients, is at\nlast made up into a Candle, which being once kindled, never goes out\ntill the death of the party whose blood it is composed of; for when he\nis sick, or in danger, it burns dim and troubled; and when he is dead,\nit is quite extinguished_; of which Composition a Learned man hath\nwrote an intire Tractate, _De Biolychnio_, or, _The Lamp of Life_.\n\n\u2666The Candle of life.\u2666\n\n7. But to proceed to the nature of _Characters_, _Sigils_, and other\n_Ceremonies_, we find that not only such as pretend to command over all\nsorts of Spirits; but also they that do make Compacts, and have sold\nthemselves unto him, do make use of such; which instance is sufficient\nto prove what a wise man hath asserted, that although Evil Spirits\nhave so blinded Mens Eyes, as to make them believe they are defended\nby such Ceremonies, and that these Characters are as Munitions against\nthe Devils malignancy; Yet these very _Characters_, _Sigils_, _Lamins_,\n&c., are _Compacts_ themselves, which the Devils did at first cunningly\ndisguise with strange Repetitions in uncouth Language.\n\n\u2666That Characters are compacts.\u2666\n\n8. So that we have grounds to believe, that none is able absolutely\nwithout _Compact_ to call up any _Spirit_. But that whosoever hath\npretended to be famous in the Art of Magick or Conjuration, hath (to\nhimself unknown) _compacted_ with and _worshipped the Devil_, under\nstrange _Repetitions_ and mystical _Characters_, which to him seemed to\nhave effects quite contrary to what they really had.\n\n9. Neither is this to be admired, that without the Knowledge or Consent\nof the Magician, a _Contract_ is made with _Evil Spirits_; when we\nconsider the magical strength of _Words_ and _Characters_, which of\nthemselves can cure Diseases, pull down, infect, save, destroy, charm\nand inchant without the Parties assistance, either in knowledge of the\nCause, or in belief of the Consequence or Effect.\n\n\u2666The force of Words and Characters.\u2666\n\n10. But on the contrary, I could instance a multitude of Examples of\nsuch as have spent much time in _Conjurations_ to no purpose, still\nattempting by Exorcisms and Defensive Prayers to conjure a Spirit,\nor cause Personal Appearances, with severe Imprecations and powerful\nCharges, and yet notwithstanding have never attain\u2019d their purpose, nor\nat any time heard, or seen any Beeing, which may be called _Spectre_,\nor _Apparition_.\n\n\u2666The vanity of Conjuration.\u2666\n\n11. Which is nothing wonderful, if we minde the _sympathy_ of things\nin Nature, how each desires its _like_, and hunteth after it as the\nLoadstone draws Iron; the male coveteth the female; the evil after the\nevil, and the good after the good; which is seen in wicked Men and\ntheir Association, in Birds and Beasts of prey; while on the contrary,\nthe Lamb delights not in the Lyon, nor the Sheep in the society of the\nWolf; neither doth the nature which is totally depraved and estranged\nfrom God, care to be forced or drawn compulsively by another contrary\nnature, _viz._ innocent, just, and harmless.\n\n\u2666By Similitude.\u2666\n\n12. Neither doth it consist with natural reason, That _Evil Spirits_\nshould affect the society of those that are their Enemies, who make use\nof the dreadful and holy Names of God in Conjurations to call them up;\nwhereas they are rather antidotes against Apparations,[*] as may be\nseen in various Examples of holy Men, who by Prayers and Exorcisms have\nbanished _Evil Spirits_ in all Ages, which is also further evident, in\nthat the very form of _Dispossessing_ and _Exorcising_ is made up of\ndivers Prayers and Defensive Blessings against the obnoxious influences\nof _Infernal Spirits_.\n\n\u2666Exorcising, or casting out.\u2666\n\n\u2666[*] [_sic_]\u2666\n\n13. Therefore though I would be far from describing an undenyable\ncourse of Conjuring Spirits, or of causing Apparitions: Yet this I must\nassert conclusively from what is before alledged, That if any thing\nwould be called or wrought upon, it must be with something which is of\nits own nature, as a bait to catch or tempt it; for in catching Birds,\nBeasts, or Fishes, such esculents as are properly for these Animals,\nare made use of to allure them, neither can mankinde command them by\nany threats to come into his custody.\n\n\u2666Like desires its like.\u2666\n\n14. How much less is mankind able to compel the _Infernal Spirits_, the\nvery least of which Kingdom, is able, if let loose, to exterminate a\nthousand lives, and utterly over-turn poor mortals and their doings,\nas various by-past accidents can evince: But whosoever hath compacted\nwith them for body, soul, and works, such they are at unity with, and\nunto such they appear for the advancement of their Kingdom in the\ndestruction of others; for they are grafted into them and incorporated\ninto their very heart and soul, which unavoidably becomes their wages\nwhen the body falls away.\n\n\u2666Nothing is compelled by contraries.\u2666\n\n15. Yet many wayes there be by _Images_, _Telesms_, and _Amulets_,\nwhich have little or no dependance upon Conjuration, or the strength\nthereof, being rather effectual from sympathetical Causes, as many\nnatural conclusions prove. And _Paracelsus_ speaks of a way by the\nImage of any Bird or Beast to destroy that Animal, though at a\ndistance; so by hair, fat, blood, excrements, excrescences, _&c._ of\nany Animal or Vegetable, the ruin or cure of that thing may be effected.\n\n16. Which is seen in the Armary Unguent, and the Sympathetical\nPowder. In the instance of divers Histories, of such as used Waxen\nImages, composed in divers postures, and under certain Constellations,\nwhereby several have been tormented and macerated even unto death; and\naccording to the punishment or torment which the Magician intends to\nafflict, accordingly do they dispose the hour of the Composition, and\nthe posture or semblance of the Image.\n\n17. For if a malitious minded Witch intends to consume and pine away\nthe Life or Estate of any miserable Man or Woman, she makes his Image\nof Wax in such an ominous aspect as may conduce to her design, making\nseveral magical Characters upon the sides of the head, describing\nthe Character of the hour or Planetary time upon the breast of the\nImage; the name of the party on his forehead; the intended effect to\nbe wrought upon him upon his back. When they cause aches, pains, and\nviolent pangs in the sinews and the flesh, they stick thorns and pins\nin divers places of their arms, breasts, and legs. When they cast them\ninto Feavers and Consumptions, they spend an hour in every day to\nwarm and turn the Image before a doleful and lingring fire, composed\nof divers exotick Gums, and magical Ingredients of sweet Odours, and\nstrange Roots of shrubs, efficient for their purpose.\n\n\u2666Of Images of Wax, and what is wrought by them.\u2666\n\n18. Wonderful are the various postures and pranks which Magicians play\nwith Images; neither will I mention the most perfect and prevalent part\nof the practice of Images, and the powerful operations thereof, least\nthe evil minded should work abominations therewith upon the Persons or\nPossessions of their neighbours.\n\n\u2666Further concerning Images.\u2666\n\n19. According to the nature of what they would effect they frame\ntheir Images; if by Images they would provoke two parties to love,\nor be enamoured on one another, they frame their Images naked, with\nAstrological Observations and Imbraces of those that are Venereal; to\nprovoke unto enmity they place malignant Characters and Aspects, and\nthe Images in a fighting posture.\n\n\u2666Of Images provoking Love.\u2666\n\n20. If their intentions be for good, all their Characters are engraven\nupon the foreparts of the body. But if they would afflict the party\nwith Consumption, or with death, they thrust Needles through the\nhearts, and engrave their Characters upon their Posteriors, or upon\ntheir shoulders, using all their Conjurations retrograde, and repeating\nevery Charm opposite to the former.\n\n21. Thousands of strange and uncouth Charms might be here described,\naccording to the exact form wherein Tradition hath left them; But I\nhave only insisted upon the description of the natures in General; And\nas by _Images_ and _Telesms_, the _Europeans_ have effected admirable\nthings: so the _Tartars_ have a wonderful ways[*] of producing the\nlike effects, by _Botles_, _Sheep-skins_, _Rods_, _Basins_, _Letters_,\nor _Missives_, unto certain Spirits, and many otherwayes unheard of in\n_Europe_.\n\n\u2666[*] [_sic_]\u2666\n\n\u2666Forms of Charms in _Tartary_.\u2666\n\n22. As for the _Tying of the Point_, which is a strong impediment in\nConjugal Rites, to restrain the acts of secresie betwixt two marryed\npersons; This knot or ligament is become so notorious both in the\npractice and effect throughout _France_, _Italy_, and _Spain_, as also\nin all the _Eastern_ Countries, that the Laws of several Nations have\nprohibited the performance thereof; neither is it fit to be openly\ndescribed in this place.\n\n\u2666The tying of the Point.\u2666\n\n23. Other stratagems they have by _turning the Sive_ with a pair\nof Sizzers by _voices uttered_ out of _skins_, which is in common\namongst the _Turks_ by _Letters_ wrote unto certain Spirits, which by\ndue appointments will have their answers returned. By the _Turning_\nof the _Cord_ with several names wrapped round the same, which with\ncertain repetitions will of it self be tyed into several strange knots\nwhich unty themselves again. Besides the many wayes by _Lots_, in\nextractings[*] Scrolls, consulting with the Staff and the empty Pot,\nwith others tedious to be enumerated.\n\n\u2666Charming by the Sive.\u2666\n\n\u2666By Bottles, Skins, Letters, Cords, Lots.\u2666\n\n\u2666[*] [_sic_]\u2666\n\n24. The _Art of Transplantation_ is also reckoned amongst _Charms_ with\nthe vulgar. And indeed one member thereof, _viz._ the Transferring of\nDiseases is really Magical, and much in practice amongst Witches; for\nby certain baits given to any domestick Beasts they remove Feavers,\nAgues, and Consumptions from Martial men, or from one to another by\nburying certain Images in their neighbours ground they bring all evil\nfortune to the owner of the ground, yet though they add strange Words\nand Conjurations in the practice, the effects thereof are more from\nNature then Conjuration.\n\n\u2666Transplantation, Ceremonious.[\u2020]\u2666\n\n\u2666[\u2020] [Ceremonies]\u2666\n\n25. For, by the same Cause, those that are profound, can destroy\ndiseases, take off Warts, and other Excrescences, kill, cure, purge and\npoyson at a distance from the party, by their hair, fatt, blood, nails,\nexcrements, _&c._ or by any root, or carnuous substance, rubbed upon\ntheir hands, breasts or leggs, by burying which, they free them from\nDiseases, which experiments take effect according to the _Mediums_ and\ntheir Consumption under ground.\n\n\u2666And meerly natural.\u2666\n\n26. And as by natural reason every Magical Charm or Receipt had its\nfirst institution; In like manner have Magicians disposed the Matter\nand Manner together with the times of their Utensils and Instruments,\naccording to the Principles of Nature: As the Hour wherein they compose\ntheir Garments, must either be in the hour of _Luna_, or else of\n_Saturn_, in the Moons increase.\n\n\u2666Magical Instruments:\u2666\n\n27. Their _Garments_ they compose of White Linnen, black Cloth, black\nCat-skins, Wolves, Bears, or Swines skins. The Linnen because of its\nabstracted Quality for Magick delights not to have any Utensils that\nare put to common uses. The skins of the aforesaid Animals are by\nreason of the _Saturnine_ and _Magical qualities_ in the particles of\nthese beasts: Their sowing thred is of silk, Cats-guts, mans Nerves,\nAsses hairs, Thongs of skins from Men, Cats, Bats, Owls, Moles, and all\nwhich are enjoyn\u2019d from the like Magical cause.\n\n\u2666Their matter,\u2666\n\n28. Their Needles are made of Hedge-hog prickles, or bones of any of\nthe abovesaid Animals: Their _Writing-pens_ are of Owls or Ravens,\ntheir _Ink_ of Mans blood: Their _Oyntments_ Mans fat, Blood, Usnea,\nHoggs-grease, Oyl of Whales. Their _Characters_ are ancient _Hebrew_ or\n_Samaritan_: Their _Speech_ is _Hebrew_ or _Latine_. Their _Paper_ must\nbe of the Membranes of Infants, which they call _Virgin-parchment_, or\nof the skins of Cats, or Kids. Besides, they compose their _Fires_ of\nsweet Wood, Oyl or Rosin: And their _Candles_ of the Fatt or Marrow\nof Men or Children: Their _Vessels_ are Earthen, their _Candlesticks_\nwith three feet, of dead mens bones: Their _Swords_ are steel, without\nguards, the poynts being reversed. These are their Materials, which\nthey do particularly choose from the Magical qualities whereof they are\ncomposed.\n\n\u2666Substance,\u2666\n\n29. Neither are the peculiar shapes without a natural cause. Their\n_Caps_ are Oval, or like Pyramids with Lappets on each side, and\nfurr within: Their _Gowns_ reach to the ground, being furr\u2019d with\nwhite Fox-skins, under which they have a Linnen Garment reaching to\ntheir Knee. Their _Girdles_ are three inches broad, and have many\nCaballistical Names, with Crosses, Trines and Circles inscribed\nthereon. Their _Knives_ are Dagger-fashion: and the _Circles_ by which\nthey defend themselves are commonly nine foot in breadth, but the\n_Eastern_ Magicians give but seven. And these are the matter and manner\nof their Preparations, which I thought fit here to insist upon, because\nof their affinity with the _Instruments_ of _Charms_, for both which a\nnatural cause is constantly pretended.\n\n\u2666And Form.\u2666\n\n30. Thus I have briefly spoken of the Nature of every Spirit _good_\nor _evil_, so farr as _safety_ or _convenience_ would permit; adding\nalso this last Discourse of _Charms_ and _Conjurations_, in their\n_speculative part_, forbearing to describe the _Forms themselves_,\nbecause many of them are not only _facil_, but also of _mighty power_\nwhen they are seasonably applyed: So that to describe distinctly, by\nwhat means Magicians _kill_, _cure_, or _conquer_, were to strengthen\nthe hands of the Envious against their Neighbours Lives and Fortunes.\nAnd therefore the Readers must rest contented with what is here related\nof the _Nature_ of _Astral_ or _Infernal Spirits_.\n\n\u2666The Conclusion.\u2666\n\n _FINIS._\n\n\n\n\n SHAKESPEARE NOTINGS.\n\n \u2014\u2014\u2014\u2014\n\n\nP. 99. Bodin\u2019s \u201casseheaded man\u201d. N. Drake, in his _Shakespeare and his\nTimes_, vol. ii, p. 351, suggested that Bottom\u2019s \u201ctranslation\u201d was\nderived from p. 315 in Scot, where a receipt for such transformations\nis given. This may in part have been in Shakespeare\u2019s memory, as may\nthe commonly received belief that magicians could do such things.\nHe may, too, have remembered another tale, told at p. 533, of Pope\nBenedict IX having been condemned after death to walk the earth (I\npresume at night, after his purgatorial day) in a bear\u2019s skin, with\nan ass\u2019s head _in such sort as he lived_. But I incline to think that\nthese after-statements only caused him to remember the more this first,\nfull, and remarkable M. Mal-Bodin-Cyprus tale; and more especially this\npassage, for in iv, i, 30, Bottom declares\u2014\u201cMethinks I have a great\ndesire to a bottle of hay: good hay, sweet hay hath no fellow.\u201d So\nacute and ready an observer may have the more remembered the epithet\n\u201casseheaded\u201d because, as most readers must observe, Scot uses this\nword, though the sailor in the tale is an ass from his snout and ears\ndown to the end of his tail and the tips of his hoofs.\n\nP. 542. His \u201cwhite spirits\u201d. Because in the 1623 folio _Macbeth_ we\nhave in iv, 1, _Musicke and a Song. Blacke Spirits, &c._, and because\nin Middleton\u2019s _Witch_ the words are given at length, it has been\nheld that Middleton was either Shakespeare\u2019s coadjutor, or his after\ninterpolator, that these lines were his, and were first used in his\n_Witch_. But, according to most of Malone\u2019s arguments\u2014for one certainly\nis not sound\u2014the _Witch_ was some years later than _Macbeth_, as is\nalso likely from Middleton\u2019s age. And that it was later is in especial\nshown by a hitherto unnoticed passage in ii, 1:\n\n \u201cSome knights\u2019 wives in town\n Will have great hope upon his reformation,\u201d etc.\n\nFor it is clear that this must have been written when the price and\nquality of knighthood had much come down, and its commonness increased\nbeyond what it was in 1605. Secondly, it is an assumption, and a most\nunlikely one, that the _Macbeth_ MS. intimation of the song was due to\nthe players\u2019 knowledge of it through the _Witch_. It presupposes that\nthe supernumeraries who played the witches\u2019 parts were the same in\nboth plays. Also that the writers of the MS. knew that these would be\nthe same, and would certainly remember the words: for a playhouse copy\nis either for the use of the prompter, or a text whence the players\u2019\nparts can be extracted. Moreover, the _Witch_ had been, as the author\nhimself tells us, \u201can ignorantly ill-fated labour\u201d, in other words, a\nfailure.\n\nBut in reference to the supposed right of Middleton to these lines, we\nnow find, in 1584, when Middleton was a boy, that the first of the two\nlines\u2014or, if one chooses, the first two of the four, the words being in\neach half phrase inverted, possibly to vary the too great sing-song of\nthe sentence\u2014was copied by Scot as part of a known series of rhyming\nlines. Shakespeare, who wrote later, has the \u201cBlack spirits\u201d, etc.;\nMiddleton, in his _Witch_, where we find passages taken verbatim and\nalmost verbatim from Scot, has these and the other rhymes given by Scot\nvery slightly altered in i, 2, and the \u201cBlack spirits\u201d, etc., with\n\u201cMingle, mingle\u201d, and some of the other rhymes in v, 2. Hence they are\nneither Shakespeare\u2019s nor Middleton\u2019s. Whose then are they? Scot gives\nthem as from W. W.\u2019s booklet on the Witches at St. Osees, Essex. But\ncertainly the lines, nor any of them, are not in that booklet. These\nthings, however, are there. Ursula Kempe\u2019s little boy deposes, and she\nherself, on promise from the Justice, Brian Darcie, Esq., of favour\nbeing shown her\u2014which promise, by the way, both in her case and that of\nothers, was carried out by their being hanged\u2014that she had two he- and\ntwo she-spirits, the shes being Tyffen, in the shape of a white lamb,\nand Pigine, black like a toad; the hes, Tittie, like a little grey cat,\nand Jacke, black like a cat. Nor are these merely thus mentioned by\neach, but the old woman specifies their doings through three or four\nof the earlier pages (A 3, v\u2014A 8). Mother Bennet\u2019s spirits were two,\nSuckin, like a black dog, and Lyerd, redde like a Lyon (B 3, etc., B\n7). Besides these, but less prominently brought forward, were these.\nMother Hunt had two little things like horses, one white and one black,\nkept in a pot amongst black and white wool (A 5, v and 6). Ales Hunt\nhad also two spirits, one white and one black, like little colts, and\nnamed Jacke and Robbin (C 3). Marg. Sammon had a Tom and a Robyn, but\nthese were like toads. H. Sellys, aged nine, deposes that his mother\nhad two imps, one Herculus sothe hons [_sic_] or Jacke, black, and a\nhe, who, in the night, and in the likeness of his sister, pulled his\nyounger brother\u2019s leg and otherwise hurt him so that he cried out; the\nsecond, Mercurie, a she and white (D v). Ales Baxter says that the\ncow while being milked was viciously unruly, and that something like\na white cat struck at her heart, so that she became so weak that she\ncould not stand, and being found leaning against a style, was carried\nhome in a chair (D 4, v). Ales Mansfield had given her by Margaret\nGrevell (elsewhere Gravell)\u2014for these imps seem to have been given away\nwithout will of their own, like brute beasts, and being hungry were\nfed on milk, beer, bread, oats, hay, straw, and especially a sup of\nblood sucked from the body\u2014two he- and two she-spirits, named Robin,\nJack, William, and Puppet, alias Mamet, like black cats (D 6). Mother\nEustace also had three imps, like white, gray, and black cats. Annis\nDowsing, aged seven, base daughter of Annis Herd, tells B. Darcie that\nher mother had six Avices or Blackbirds, black speckled with white or\nall black. Also six imps like cows, but \u201cas big as rattes\u201d, one of\nwhich, black and white, and named Crowe, had been given to her, while\nDonne [? Dun], another, was red and white (G. 4. v). I have, perhaps,\noverlengthened this tale through wishing to show that these imps,\nbesides being hungry, generally took a white or black, and sometimes a\nred or grey, colour, and because these notings from this unique book\nand authentic record might be otherwise acceptable. So much do the\nnames and the notice of the colours of the imps strike a reader, that\nBishop Hutchinson, in his Historical Essay concerning Witchcraft, 1718,\nsays, p. 29, \u201cAn account of them was written by Brian Darcie, with the\nNames and Colours of their spirits.\u201d But here an end after the remarks.\nFirst, that the chief witnesses, and leaders up to these confessions,\nwere their own children of from 6\u00be to 9 years of age. Secondly, that\nthese confessions were, as plainly as possible, first made by some and\nthen followed by others through promises of favour, promises lyingly\ncarried out to condemnation and death. Thirdly, that, as shown by such\ninstances as \u201c[she] desired to speake alone with me, the said Bryan\nDarcey, whereupon I went into my garden\u201d, etc., and by the frequent\nuse of \u201cbefore mee\u201d\u2014the initials W. W. were either fictitious, or not\nimprobably those of his clerk, and that the real author was Brian\nDarcie, Esq., Justice of the Peace, who desired to gain favour from\nhis kinsman, Lord Darcie, to whom the book was dedicated, or possibly,\nthrough him and it, the notice of her Majesty, as a clever, zealous,\nand trustworthy seeker-out of these old-new things.\n\nIt need hardly be added that ballading was then a profession, and that\nits professors seized upon anything of interest,\u2014an atrocious murder,\nthe last words of the murderer (spoken or not), unusual floods or\nstorms, the effects of lightning, the cruise of an adventurous vessel,\nshipwrecks, the story of a strange fish \u201cin forme of a woman from the\nwast upward\u201d, that appeared \u201cforty thousand fathom above water [or\notherwise], and sang as followeth\u201d. How then should the condemnation of\nsome sixteen old women for horrible crimes escape being \u201cballetted\u201d?\nIt was new, rare, came home to all, and was in more senses than one\ndeadly. The very rhymes in Scot prove it, for they could not be Scot\u2019s\nown words, and they have the very rhythm, or rather lilt, of a ballad.\nOn looking calmly, therefore, at the evidence, I am convinced that\nneither Shakespeare nor Middleton could have been the one who tacked\ntogether these rhymes between 1582 and 1584, but that Shakespeare did\nhere, as he sometimes did, and notably in Ophelia\u2019s madness, quote such\nlines as \u201cBlack spirits and white\u201d, etc., because the words suited his\nscene of devilish enchantment, and gave it reality; while Middleton, in\na Magical Tragi-Comedy, gave, with very slight variation, the whole of\nthe words quoted by Scot.\n\nI trust my reader will not merely excuse it when it regards Shakespeare\nand _Macbeth_, if I go a little out of my present road and add the\nfew words following. As it has been held that Middleton wrote \u201cBlack\nspirits\u201d, etc., so it has been supposed that the lines on the \u201cTouching\nfor the Evil\u201d were interpolated by Middleton or some other, because\nnegative evidence seemed to show that James did not take upon himself\nthis custom till a date much later than 1605. Lately, however, Prof.\nS. R. Gardiner has discovered that James \u201ctouched\u201d and was almost\ncompelled to \u201ctouch\u201d as early as 1603. Its efficacy had been believed\nin, and was set forth in books; so that the very assumption of this\nprerogative proved its efficacy, and thus proved his rightful heirship\nto the English crown,\u2014a proof, I suspect, not lost sight of by the\nastute counsellors who counselled its adoption, nor by James himself.\nAnd I think that he must be blind who cannot see how this, added to the\nother evidence set forth in the play, and to the true, though somewhat,\nand of purpose, indirectly exposed intent of _Macbeth_, proved both\nJames\u2019s heirship and set forth the certain overthrow of all such\ndevilishly contrived plots,\u2014such as, to name but three, the attempt at\nthe Carse of Gowrie; the plot in which Raleigh was, or was supposed\nto be, concerned; and lastly, the gunpowder plot\u2014as would alter the\npredestinate decree of Heaven, that James I and VI should be King of\nGreat Britain. Unless, too, I am much mistaken, the fears of James were\nthe direct or indirect instigators of Shakespeare\u2019s play, and the cause\nof that autograph letter to the poet, for which no shadow of a reason\ncan otherwise be assigned.\n\nFor convenience\u2019 sake I here include some notings illustrative of\neither Shakespeare\u2019s indebtedness to Scot, or of those beliefs and\nforms of expression which led both to write as they did.\n\nP. 10. \u201cThey can pull down the moon.\u201d This belief, derived from classic\ntimes, is authority for Prospero\u2019s \u201cA witch ... so strong That could\ncontrol the moon\u201d (v, i). So also ii, 1, 174.\n\n\u2014\u2014\u2014 \u201cCorne in the blade.\u201d There is frequent reference to this in Scot,\nas here and at pp. _A_ iiii, _v_, 49, 58, 63, 219, 221, 482, and\nelsewhere. But as Staunton saw, this is the nearest to _Macbeth\u2019s_\n\u201cthough bladed corn be lodged\u201d (iv, 1). Also, though this happens more\nor less in several of the instances, yet especially here, the context\nagrees with the thoughts and context-words of _Macbeth_.\n\nP. 33. \u201cAnthropophagi and Canibals.\u201d Associated synonymes probably\nsuggested to both by the same heading in p. 1100 of Seb. M\u00fcnster\u2019s\n_Cosmography_ (Basil, 1550).\n\nP. 42. \u201cNever faile to danse.\u201d An authority for the dancing of\n_Macbeth\u2019s_ witches, and a probable authority for the dancing of the\nlatter with broomsticks headed with brooms in their hands.\n\nP. 54. The \u201cMonarcho\u201d of _L. L. Lost_ appears from this to have been a\nmadman.\n\nP. 64. \u201cRime either man or beast to death.\u201d An extension of the\nShakespearean and general belief that they rhymed (Irish) rats to\ndeath. _As You Like It_, iii, 2.\n\nP. 77. \u201cNo power to occupy.\u201d Proof that this last word was used in the\nsense of to use or be busied with, from which general use it came to be\nemployed as common slang for a disreputable and vile using.\n\nP. 170. \u201cChattering of pies and haggisters.\u201d A haggister is the Kentish\nterm for a pie, or magpie. The passage explains why Duncan (i, 5) is\nnot welcomed by these, but by the ill-omened raven that is hoarse with\ncroaking his approach. W. Perkins on _Witchcraft_, works, ed. 1613,\nsays: \u201cWhen a raven stands on a high place and looks a particular way\nand cries, a corse comes thence soon.\u201d\n\nP. 187. \u201cA thousand for one that fell out contrary.\u201d We would more\ncorrectly write\u2014\u201cA thousand that fell out contrary for one that fell\nout rightly or correctly.\u201d But this and others are examples of what we\nwould call a more than loose way of expressing oneself, though then\nit was allowable, for Scot was an educated and intelligent man, who\nwrote well. \u201cEach putter out of five for one\u201d, _Tempest_, iii, 2, is\nan almost exactly similar instance. The putting out of five for one is\nconsidered as one action, and is\u2014_pace_ Dyce\u2014the receiving, as Malone\nsays, at the rate of five for one, the putter out being he who puts out\nin the hope of receiving five for one.\n\nP. 212. \u201cThe blind man ... in killing the crow.\u201d Green\u2019s _Defence of\nCony-Catching_, p. 70, ed. Grosart, gives this proverbial saying\u2014\u201cas\nblinde men shoote the crowe\u201d. _Hamlet_, 4to., 1603, has the variant\u2014\u201cas\nthe blinde man catcheth the hare\u201d.\n\n\u201cA green silk curtain.\u201d These words, also in Middleton\u2019s _Witch_, i,\n2, illustrate the custom which led Sir Toby (_Tw. N._, i, 4) to say,\n\u201cWherefore have these gifts a curtain before \u2019em? Are they like to\ntake dust like Mistress Moll\u2019s picture?\u201d And these last words, by the\nway, prove that this same Moll had, for her own purposes, the portrait\nexposed in some painter\u2019s shop, or painters\u2019 shops, or rather free\nfronts, without a curtain.\n\nP. 269. \u201cIf a soule wander ... by night.\u201d Proof that the wandering of\nHamlet\u2019s father\u2019s ghost was strictly in accordance with traditional\nfolk-lore. So, p. 462, we have, \u201cHow common an opinion ... reveale\ntheir estate\u201d; and p. 535, \u201cThey affirme ... soules of saints\u201d.\n\nP. 347. \u201cBodkin.\u201d The text and margin show that this was used for a\nsmall dagger, and the woodcut on the next page that it was sometimes at\nleast a rod-like and pointed weapon. Being thus shaped it was small,\nmore easily carried at the waist, and less readily broken either by a\nbone or by an adversary\u2019s stroke.\n\nP. 382. \u201c_Beliall._\u201d This goes to show that he was \u201cthe other devil\u201d\nwhose name had escaped Macbeth\u2019s porter. Its being less common in men\u2019s\nand preachers\u2019 mouths would account for his non-remembrance.\n\nP. 416. \u201c_Lignum aloes._\u201d Against any argument drawn from the italic\nuse of _Hews_ in Son. 20, and its not being italicised in its first\nuse in the same line, nor anywhere else in Shakespeare, the fact that\n_Alloes_ appears in _The Lover\u2019s Complaint_, as well as do other words\nin the Sonnets, has been brought forward. But without entering in\ndetail into the question, I would note that three substantives, all\nnames of vegetables, are here mentioned, and that this alone is placed\nin italics. So, in the Appendix II, 1665, pp. 67-8, we have a number of\naromatics named, but this only, and only on its second occurrence, is\nwith _Sperma Ceti_ placed in italics\u2014the reason, I presume, being, that\nas a medicine, a more strange and less-known name to the commonalty,\nand a Latin one, it was treated as a quoted proper name.\n\nP. 497. \u201cHe burned his booke.\u201d A precedent, as was Acts ix, 19, for\nProspero\u2019s \u201cI\u2019ll drown my book\u201d, when he left his island.\n\nP. 498. \u201cBicause they want.\u201d One example, among many, from Elizabethan\nand present authors, and from provincial use, where want = \u201cbe\u201d, or\n\u201care without\u201d. This in part explains _Macbeth_, iii, 6, where Lennox\nexclaims, \u201cWho cannot want the thought?\u201d The true difficulty lies in\nthe use of the negative \u201ccannot\u201d. But while a more correct style would\nhave \u201ccan\u201d, the more colloquial and hasty use of the former was, I\nthink, permissible, just as was the use of the double negative where it\nwas not meant to be, as it usually was, emphatic. Moreover, it gives\nhere a double or ambiguous sense, such as, I think, Lennox wanted to\nexpress.\n\nP. 504. \u201cOne instant or pricke of time.\u201d Illustrates somewhat\ndifferently than I think is usually explained, \u201cthe prick of noon\u201d. _R.\nand Jul._, and other places.\n\nP. 516. \u201cDiverse shapes and forms.\u201d Shakespeare follows this ruling\nwhen he makes Ariel and his co-spirits assume different shapes, though\nsome modern critics find fault because he being on some occasions\ninvisible, these changes are, in their opinion, unnecessary. But\nthe appearance of these spirits, sometimes as invisible, sometimes\nas visible, sometimes in spirit form, sometimes as Juno or Ceres,\nsometimes as harpies, is not only in accordance with the then beliefs\nas to airy spirits, but to me, and to those who have seen their\nrepresentatives, it is more pleasant to see them in forms appropriate\nto their office, besides bringing their spiritual existence and power\nmore vividly before us. Critics here, as well as elsewhere, too often\ninsist on considering Shakespeare as the author of books to be read,\nand not of plays to be acted and seen.\n\nP. 518. \u201cThis devil Beelzebub.\u201d So seems to have thought _Macbeth\u2019s_\nporter.\n\nP. 520. \u201cThe cruell angel.\u201d Here in Prov. 17 [11] we have one of the\nprinciples on which _Macbeth_ was planned and executed.\n\nP. 533. \u201cSoules appeare oftenest by night;... never to the whole\nmultitude, also may be seene of some[,] and of some other in that\npresence not seene at all.\u201d Here is proof of the folk-lore correctness\nof the ghost appearing only when Marcellus and Bernardo were alone\non watch, and of his being afterwards invisible to the Queen in her\nown chamber, though visible to Hamlet while there in obedience to her\nsummons.\n\n\nAppendix II, p. 46, par. 8. \u201c_But it is rarely known._\u201d Though this\nis after Shakespeare\u2019s time, the belief, in all probability, was in\nexistence in his day, and shows how the writer of the first and unknown\n_Hamlet_ followed in _Hamlet\u2019s_ ghost the beliefs of his day.\n\n\u201c_Feature._\u201d An example of its being used for the make of a man,\nand not merely of the features of his countenance, to which it is\nnow appropriated; but till I can find\u2014and as yet I have found none,\nthough I have looked out for it\u2014an example of feature used for things\ninanimate, I cannot accept the interpretation of song or sonnet in\nTouchstone\u2019s _As You Like It_, iii, 3, 3. Feature here, as any shape\nor proportions, is perfectly intelligible. Did it refer to verse we\nshould expect \u201cfeatures\u201d. From no man, as Touchstone is depicted by\nShakespeare, could we less expect verse-making, and all his reference\nto it in this passage may readily have arisen from his reference to his\nnew situation as like that of the _honest_ poet Ovid among the Goths.\nHad he been poetical and given her verses, he could not have explained\nto Aubrey that he, being a poet, only feigned to love her.\n\nP. 198. \u201c_Primus secundus._\u201d This goes far to show\u2014proves, I think\u2014that\nthe Clown\u2019s \u201cPrimo, secundo, tertio is a good play\u201d (_Tw. N._, v, 1),\na passage on which no commentator known to me has touched, thinking it\na merely jocular remark, is, in fact, taken from a well-known \u201cplay\u201d\nor game. What the game was is unknown to me, but children still use\nvarious numerals, provincial or otherwise, mingled with rhyme, to\nsettle anything, as, for instance, who shall hide in the game of hide\nand seek.\n\nP. 471. \u201cBiggins.\u201d Shows, as does 2 _Hy. IV_, iv, 5, 27, that, if not\nnightcaps, they meant, among other significations, caps worn at night\nand in bed, and that \u201chomely\u201d was not a generic epithet.\n\nIntrod. Rainolde Scot\u2019s Will \u201cbank or pond\u201d. I note this because it\nmay possibly help to some future interpretation of Iris\u2019s words in the\n_Tempest_, iv, 1, 64, \u201cThe banks with pioned ... brims.\u201d\n\n\n\n\n MIDDLETON\u2019S \u201cWITCH\u201d.\n\n \u2014\u2014\u2014\u2014\n\n\nP. 117. \u201c_Marmaritin_\u201d, etc. In i, 2, he copies these names, altering\nonly their order for the sake of the verse, and probably for the same\nreason omitting \u201cMevais\u201d.\n\n \u201cI could give thee\n Chirocinata, adincantida,\n Archimedon, marmaritin, calicia,\n Which I could sort to villainous barren ends.\u201d\n\nP. 124. \u201cNeedles wherwith dead bodies are sowne or sockt into their\nsheetes.\u201d [Noted amidst charms procuring love and hate.] In i, 2,\nfollowing the marmaritin passage, we find\u2014\n\n \u201cMore I could instance\n As, the same needles _thrust into their pillows_\n That sews and socks up dead men in their sheets.\u201d\n\nThis is the more noteworthy, as to sock a corpse seems to have been a\nKentish phrase. \u201cA privy gristle\u201d, etc., as given by Middleton, was, I\npresume, one of the other things which, \u201cfor reverence of the reader\u201d,\nScot omits, though whence the former got it I know not.\n\n\u2014\u2014\u2014 Among other \u201ctoies which procure love\u201d are, \u201ca little fish called\nRemora\u201d. In the same scene of the _Witch_, we find\u2014\n\n \u201c_H\u00e6c._ Thou com\u2019st for a love charm now\n * * * * * *\n I\u2019ll give thee a remora, shall bewitch her straight.\n * * * * * *\n ... a small fish.\u201d\n\n\u2014\u2014\u2014 Scot also gives \u201cthe bone of a greene frog, the flesh thereof being\nconsumed with pismers or ants\u201d. And Middleton\u2019s Hecate adds\u2014\n\n \u201cThe bones of a green frog too, wondrous precious,\n The flesh consum\u2019d by pismires.\u201d\n\n\u2014\u2014\u2014 \u201cThe haire growing on the nethermost part of a woolves taile ... the\nbraine of a cat.\u201d In ii, 2, Almachildes, speaking of love charms, says:\n\u201cThe whorsom old hellcat would have given me the brain of a cat ... and\na little bone in the hithermost part of a wolf\u2019s tail.\u201d In the words\n\u201cbone\u201d and \u201chithermost\u201d he may have erred in memory, or there may in\nthe latter word have been a copyist\u2019s error.\n\nP. 153. Hecate, i, 2, enumerates \u201cUrchins, Elves, Hags, [fairies]\nSatyrs, Pans, Fauns, Sylvans, Kitt-with-the-candlestick, Tritons,\nCentaurs, Dwarfs [giants], Imps [...], the Spoo[r]n, the Mare, the\nMan-i-the-oak, the Hellwaine, the Fire-drake, the Puckle!\u201d [...].\nThese, except the omissions marked by ... and by [ ], are exactly those\nmentioned by Scot, and in the same order.\n\nP. 184. Scot, from J. B. Porta. Neap., gives a receipt to be used by\nwitches when they would transport themselves through the air. \u201c\u211e The\nfat of yoong children and seethe it [etc., etc.].... They put there,\ninto Eleoselinum, Aconitum, Frondes populeas and Soote.... Another\nreceipt.... \u211e, Sium, acarum vulgare, pentaphyllon, the bloud of a\nflittermouse, solanum somniferum, & oleum.\u201d\n\nIn i, 2, we have these bits almost verbatim\u2014\n\n \u201c_Hec._ There take this unbaptised brat,\n Boil it well; preserve the fat:\n You know \u2019tis precious to transfer\n Our \u2019nointed flesh into the air\n In moonlight nights,\n * * * * *\n I thrust in eleoselinum lately,\n Aconitum, frondes populeas and soot\u2014\n * * * * *\n Then sium, acorum vulgare too,\n Pentaphyllon, the blood of a flitter-mouse\n Solanum somni_ficum_ et oleum.\u201d\n\n\u2014\u2014\u2014 \u201cBy this means (saith he) in a moonlight night [see fifth line of i,\n2, just quoted] they seeme to be carried through the air, to feasting,\nsinging, dansing, kissing, colling, and other acts of venerie, with\nsuch youthes as they love and desire most.\u201d In i, 2, just after the\nprevious lines, are these\u2014\n\n \u201cWhen hundred leagues in the air, we feast and sing,\n Dance, kiss, and coll, use everything:\n What young man can we wish to pleasure us,\n But we enjoy him in an incubus.\u201d\n\nP. 186. \u201cfrier Bartholom\u00e6us\u201d [Spin\u00e6us] saith that ... \u201cthe witches\nbefore they annoint themselves do heare in the night time a great noise\n[= band or troop] of minstrels, which flie over them, with the ladie\nof the fairies, and ... to their journie.\u201d In iii, 1, Firestone says\n... \u201cHark, hark, mother, they are over the steeple already, flying over\nyour head with a noise of musicians.\u201d\n\nP. 222. \u201cIt is constantlie affirmed in _M. Mal._ that _Stafus_ ...\nhad a disciple called _Hoppo_, who made Stadlin a maister witch, and\ncould all when they list, invisiblie transferre the third part of their\nneighbors doong, hay, corne, &c: into their own ground, make haile,\ntempests, and flouds, with thunder and lightning.\u201d Bodin also, bk. ii,\nc. 6; but he makes Hoppo and Stadlin co-disciples of Stafus and master\nwitches. Compare i, 2, _ad init._ for Hoppo and Stadlin, while further\non comes\u2014\n\n \u201cStadlin\u2019s within:\n She raises all your sudden ruinous storms\n That shipwreck barks, and tear up growing oaks.\n * * * * *\n I\u2019ll call forth Hoppo, and her incantation\n Can straight destroy the young of all his cattle;\n Blast vineyards, orchards, meadows; or in one night\n Transport his dung, hay, corn, by reeks, whole stacks,\n Into thine own ground.\u201d\n\nP. 244. \u201c_A ab hur hus._\u201d A charm against the toothache. Hence it is\nmost probable, especially if the ! of \u201cPuckle!\u201d be in the original,\nthat Hecate, after reaching that name, is interrupted by a sudden spasm\nof toothache, which she would exorcise by this \u201c_A ab hur hus_\u201d. The\nsudden pause, the contortions of her haggard visage, and the grotesque\nmovements of the 117-year-old hag would greatly add to the comedy of\nthe scene.\n\nP. 542. When this mortal witch Hecate\u2014not the Queen of Hell and of\nWitchdom, as was the Hecate of antiquity and of Shakespeare, and\nothers in the middle ages, for, says one of the after writers given\nin the later editions of M. Mal., \u201cHecate artem magicam doceret\u201d\u2014uses\nin i, 2, the very rhymes spoken of under this page in the Shakespeare\nwritings, some [ands] and [&c., his] being omitted, and \u201cdevil-lambe\u201d\nbeing changed to \u201cdevil-ram\u201d. In v, 2, she again mentions \u201cTitty and\nTiffin, Leaid and Robin\u201d, and this time \u201cPucky\u201d, for the rhyme\u2019s sake.\nHellwin and Prickle are\u2014as shown by her other mention of them (see\nnote, p. 153), as well as her mention of them elsewhere\u2014mere copyists\u2019\nor printers\u2019 errors for Hellwain and Puckle.\n\n \u2022 \u2022 \u2022 \u2022 \u2022\n\nP. 222. One would here add the quotation from Ovid\u2019s _Metam._ made\nby Hecate, the first line running in Scott, Middleton, Corn. Agrippa\n(_Occult Phil._, l. 1, c. 72), and in Bodin, D\u00e6mono, l. 2, c. 2: \u201cCum\nvolui ... ipsis mirantibus\u201d instead of \u201cQuorum ope cum ... mirantibus\u201d;\nbut that from the accidental dropping of the line \u201cVivaque saxa\u201d, etc.,\nin Bodin, and its omission also in Middleton, it would seem, as Dyce\nremarks, that Middleton took it from Bodin. In concluding, I would\nstate that most, but not all, of these references are taken from Dyce\u2019s\n_Middleton_.\n\n\n\n\n EXTRACTS FROM WIER.\n\n \u2014\u2014\u2014\u2014\n\n\n I.\n\nBesides those noted by Scot in the margins, I have gathered the\nfollowing from Wier, though very possibly some may have been\noverlooked. By far the greater number occur in the 12th Book of Scot;\nthat is, they consist chiefly of various charms and illustrative tales.\n\nI would not be understood, however, as thinking that Scot in all these\ncases copied from Wier, any more than I would assert that some later\nAstronomer Royal has quoted from Herschel, without mentioning him, the\nfact \u201cthat the earth revolves around the sun\u201d. The reference in both\nto the _Homerica medicatio_ from Ferrerius (in Scot, Ferrarius) is a\nnotable one in point, and two other instances will be found in Notes\non the Text. I quite agree, also, with Prof. W. T. Gairdner when he\nsays, _Insanity_, p. 61: \u201cNothing, however, is more evident than that\nScot, however indebted to Wier (and both of them probably to Cornelius\nAgrippa...), was far in advance of either in the clearness of his views\nand the unwavering steadiness of his leanings to the side of humanity\nand justice.\u201d\n\nN.B.\u2014\u201c&c.\u201d for the words following in the page has been omitted, as\nunnecessary.\n\nP. 7. The reader may compare the first, and the first part of par. 2\nof ch. 3 with Wier, _De Lamiis_, c. 5, \u201cQuocirca eam\u201d, etc., and judge\nwhether the remembrance of this latter did not suggest Scot\u2019s words.\n\nP. 53. \u201cOne _Bessus_.\u201d From Plutarch. Also given by Wier; but I have\nlost the reference.\n\nP. 111. \u201c_Chasaph._\u201d Scot seems to have remembered Wier ii, 1, \u00a7 2, but\nnot to have copied him. Wier gives Exod. 22, 18. \u03bf\u1f50 \u03c0\u03b5\u03c1\u03b9\u03b2\u03b9\u1f60\u03c3\u03b1\u03c4\u03b5; Scot,\n\u03bf\u1f54\u03ba \u1f10\u03c0\u03b9\u03b6\u03b5\u03ce\u03c3\u03b5\u03c4\u03b5, a variant I know not whence obtained, not being in the\nOxford 1821 ed. of the Sept.\n\nP. 123. \u201c_Eusebius_ ... poison.\u201d Wier iii, 38, \u00a7 2 and 4. Both call\nLucilia Lucilla. Scot omits \u00a7 3 regarding Alphonso of Arragon.\n\nP. 126. \u201cThis word _Ob_ ... _Ventriloqui_.\u201d Wier ii, 1, \u00a7 12.\n\nP. 177. \u201cOnen ... to the interpretation of dreames.\u201d Wier ii, 1, \u00a7 8,\n\u201caliquando observara somnia.\u201d\n\nP. 183. \u201cThe art ... in digging for monie [... omit]. There must ...\ntreasure awaie.\u201d Wier v, 11, \u00a7 1. Scot adds \u201cbona\u201d after \u201cvidere\u201d.\n\nP. 184. \u201c\u211e The fat ... impudentlie affirmed them\u201d [close of ch.]. Wier\niii, 17, \u00a7 2, 3. But from the first and last words of Scot\u2019s chapter,\nhe, as well as Wier, took these things from J. B. Porta, though he may\nhave been led by Wier to consult Porta.\n\nP. 230. \u201c_Balsamus._\u201d Scot\u2019s words at the beginning of the chapter\nwere suggested by Wier v, 9, \u00a7 4, though he has added some descriptive\nparticulars; then these words are given by both, Wier adding that three\nAgnus Dei\u2019s were sent by Pope Urban.\n\nP. 231. \u201c_A wastcote of proofe._\u201d Wier v, 8, \u00a7 2. Scot\u2019s \u201clittle\nvirgine girl\u201d is a \u201cjunioribus not\u00e6 castitatis puelles\u201d, his \u201chat\u201d is\n\u201cgalea\u201d.\n\n\u2014\u2014\u2014 \u201c_Gaspar._\u201d These verses, with a longer proem, are in Wier v, 8 \u00a7\n1.\n\nP. 240. \u201c_Homerica medicatio._\u201d Wier v, 19, \u00a7 1. See note in its place.\nWier quotes at length from Ferrarius, \u00a7 2, 3, and 4, gives his name\nrightly, and rightly reads in the present passage _verbis_, and not as\nScot, _verbi_.\n\n\u2014\u2014\u2014 \u201c_Nos habitat._\u201d Wier v, 19, \u00a7 3, from Ferrarius.\n\nP. 242. \u201cFor the falling evil ... no more.\u201d Wier v, 8, \u00a7 2; but he\nfinishes the charm with \u201cIn nomine [etc.]. Amen.\u201d\n\nP. 243. \u201c_Ananizapta_\u201d, v, 9, \u00a7 6. Wier gives _Ananisapta_, has \u201cqu\u00e6\u201d\ninstead of \u201cdum\u201d, l. 1, and adds \u201ccontra febres a quodam nebulone ...\nofferantur\u201d.\n\n\u2014\u2014\u2014 \u201cWrite upon a piece of bread\u201d [for the bite of a mad dog]. This\nScot gives from v, 8, \u00a7 6. But Wier has \u201c... Khiriori essera ... fede\u201d.\nAfterwards, \u201cVel hoc scriptum in papiro, aut pane, homini sive cani\nin os inseritur\u201d. In the _O rex_, etc., there are crosses after each\nperson of the Trinity, and a \u201cprax\u201d after Gaspar, while \u201cI max\u201d is\n\u201cymax\u201d.\n\nP. 244. \u201cAgainst the toothache.\u201d \u201c_Galbes, etc.... persanate._\u201d These\ntwo charms, omitting the intervening one, are in Wier v, 8, \u00a7 6, adding\nto the _persanate_ one, \u201choc scriptum appenditur\u201d. The second, \u201cAt\nsaccaring\u201d, etc., is given v, 4, \u00a7 2.\n\n\u2014\u2014\u2014 \u201cLet a virgine\u201d, v, 8, \u00a7 3. Wier preceding this with the words,\n\u201cIta antiquitas credebat, verbascum cum sua radice tusum, vino\naspersum, folioque involutum, & in cinere calefactum, strumisque\nimpositum, eas abigere, si hoc fecisset virgo jejuna jejuno, & manu\ntangens supino dixisset.\u201d\n\nP. 246. \u201cA gentlewoman\u201d, v, 18, \u00a7 1. But the charm is a versification,\nprobably by Scot himself, of a German prose sentence, and it was given\nand the story told \u201ca viro Ecclesiastico, non infimi nominis Theologo\u201d.\nScot evidently thought that this description of the perpetrator of so\nindecorous a jest might better be omitted, even though he were a German.\n\n\u2014\u2014\u2014 \u201c_To open locks_.... Take a peece ... _Amen_\u201d, v, 11, \u00a7 2; but\n\u201chinder\u201d is anteriore. The essential part of the words just marked as\nomitted is in v, 11, \u00a7 3.\n\n\u2014\u2014\u2014 \u201c_A charme to drive ... house._\u201d This and the marginal note are in\nv, 14, \u00a7 4. But Wier places \u201cvel\u201d between each of the Bible sentences,\ntherefore Scot\u2019s \u201cthis sentence\u201d should have been \u201cany of these\nsentences\u201d.\n\nP. 247. \u201c_Another for the same_\u201d, v, 14, \u00a7 2, beginning \u201cItem\u201d. Scot\nhas shortened his \u201cfiftlie\u201d, and omitted that the beggar must pray with\nall attention. Also in his haste he omits that the conjuror gave doses\nof rhubarb and other herbs twice daily.\n\nP. 247. \u201cThe sicke man\u201d, v, 23, \u00a7 6. Wier gives the words of the\n\u201cgospell\u201d that is to be carried about his neck\u2014\u201cHoc genus d\u00e6monii non\nejicitur, nisi jejunio & oratione\u201d\u2014taken, though apparently by memory\nonly, from Matt. 17, 20, Vulg. The names in Scot\u2019s margin are in Wier,\nGualterio, Bernhardo.\n\nPp. 247-8. \u201cThis office or conjuration.\u201d The paragraph is from v, 22, \u00a7\n6, with a slight condensation of the first words.\n\nP. 248. \u201c_A charme for the bots_\u201d, v, 4, \u00a7 8. Scot only omitting the\n\u201csanctus\u201d before \u201cJob\u201d.\n\nP. 249. \u201cThere are also\u201d, v, 4, \u00a7 7. Wier commences\u2014\u201cVidi, haud ita\npridem apud magn\u00e6 authoritatis virum nobilem, librum conscriptum\nexecrabilem, flammis dignissimum, plenum exorcismis, frequenti crucis\nconsignatione, & ex sancta Scriptura formulis in nomine Patris [etc.]\nfinitis, contra equorum non modo morbos quoslibet,\u201d etc. But he has not\n\u201cas it ... Rome.\u201d\n\n\u2014\u2014\u2014 \u201cItem, the Duke of Alba\u201d, v, 4, \u00a7 5. \u201cEquo item Vice-regis in\nsacello suum fuisse locum ubi celebraretur Missa. Continebat & dux\nexercitus vexillum in manu, quamdiu sollennibus ritibus idipsum\nuti campan\u00e6 solent, baptizaretur. Ornabat & hunc actum effigies D.\nVirginis Mari\u00e6 cum filiolo in eodem volans, & du\u00e6 complicat\u00e6 manus ad\nstipulantium morem.\u201d\n\n\u2014\u2014\u2014 \u201cThat wine\u201d, v, 4, \u00a7 9. Scot omitting after eager, \u201ceo anno\u201d.\n\nP. 252. \u201c_Mahomets_ pigeon\u201d, i, 19, \u00a7 3, 4. Scot omitting all notice of\nthe apostate confederate Sergius, of the trained bull, and of the words\nbefore rex esto, viz., \u201cQuicunque tauro jugum imponat\u201d.\n\nP. 253, \u201cAt Memphis in Aegypt\u201d, i, 19, \u00a7 1, faithfully yet freely.\n\nP. 254. \u201cI conjure thee O serpent ... unto the Jewes\u201d, v, 4, \u00a7 10.\nBut Wier has no \u201cotherwise\u201d, nor any signs of the whole being two\nconjurations. After Jewes he has, \u201cte vermem a me discedere oportet,\nvelut a Jud\u00e6is discessit Deus noster\u201d. His magical words are \u201cEli\nlass eiter, ... eitter, ... eitter\u201d. Scot\u2019s second \u201cI conjure\u201d is\n\u201cexorciso\u201d, and for fear of error, Wier\u2019s \u201cDivam Mariam\u201d becomes \u201cS.\nMary\u201d.\n\nP. 257. \u201cA charme ... with images of wax ... afterwards in another.\u201d P.\n258, l. 1, is in Wier v, 11, \u00a7 6, 7, 8, except that \u201cAnd if they were\ninserted\u201d, etc., is Scot\u2019s. The charm words in Wier are \u201cAlif cafiel\nzaza ...\u201d adding \u201cleviatan leutatace\u201d. Scot also gives a sentence which\nperplexed me till I turned to Wier, \u201c& ferrum, quo homo necatus fuit,\ntraditur alteri imagini, [of wax] ut alterius necandi simulachri caput\ntransigat\u201d. Also, after \u201cangell must be mentioned\u201d, Wier adds, \u201cNon\nabsimile monstrum fingitur, ut quis tibi in omnibus obsequatur\u201d.\n\nP. 259. \u201c_Imparibus_ ... breake a bone of him\u201d, v, 12, \u00a7 1. I doubt,\nhowever, Scot\u2019s dividing \u201c_Jesus autem_\u201d [etc.] from \u201cYou shall not\u201d\n[etc.] by the last \u201cotherwise\u201d, for Wier does not, and in \u00a7 3 tells of\none who silently submitted to all tortures, and on whom was found\u2014\u201csub\nscruffiam inter crines quandam parvam schedulam\u201d, containing \u201c\u2720 Jesus\nautem transiens \u2720 per mediam illorum \u2720 os non comminueris ex eo \u2720\u201d.\n\nP. 260. \u201c_Charmes to ... theefe_\u201d, to end of second paragraph, except\nfrom \u201ceven as plainlie\u201d to \u201cconfutation hereof\u201d, will be found in v, 5,\n\u00a7 1, 2. But there are some additions in Wier (it may be from Cardan)\nwhich I leave to the student reader to look up.\n\nP. 261. \u201c_Another waie ... theefe_\u201d, v, 5, \u00a7 6. Wier adds, \u201cex\nsacrifici libro clam a me subtracta\u201d. Scot\u2019s \u201csea side\u201d is \u201cfluentem\naquam\u201d, the \u201cforme of conjuration\u201d is \u201cper Christi passionem, mortem, &\nresurrectionem (quam propter impie curiosus celo)\u201d.\n\nP. 262. \u201c_To put out the theeves eie_\u201d, v, 5, \u00a7 7. \u201cA coopers hammar,\nor addes\u201d, is \u201cmalleo cypressimo\u201d.\n\nP. 263. \u201c_Saint Adelberts cursse_\u201d to \u201c_in morte sumus_\u201d, Wier, v, 6,\n\u00a7 1. Scot, evidently by accident, omits after _made orphanes_: \u201csint\nmaledicti in civitate\u201d, and by a press or other error the \u201c_& odio\nhabeantur_\u201d, etc., becomes \u201cor hated of all men living\u201d, a change\nslightly injuring the sense. I know not whether it be due to the more\nfrequent repetition of _maledicti_ in the Latin, but this curse reads\nto me more horrible in the original than when translated. I would also\nnote that here, as sometimes elsewhere, Wier speaks more, and more\nstrongly, against some of these things than does Scot.\n\nP. 266. \u201cThey naile a wolves head\u201d, v, 20, \u00a7 3.\n\nP. 267. \u201c_Terque_\u201d, given in Wier, v, 21, \u00a7 1.\n\n\u2014\u2014\u2014 \u201c_Adveniat_\u201d, v, 21, \u00a7 6.\n\n\u2014\u2014\u2014 \u201c_Baccare_\u201d, v, 21, \u00a7 4.\n\nP. 269. \u201c_To spoile a theefe_\u201d, v, 5, \u00a7 8. But the strange words are in\nWier, \u201cDroch, myrroch esenaroth\u201d, and in the next set of unintelligible\nwords \u201c_Eson \u2720_\u201d is \u201c\u2720 eson\u201d and \u201c_age_\u201d is \u201cege\u201d. He also explains\nmore clearly, I think, that all these conjuring terms are to be thrice\nrepeated.\n\nP. 270. \u201cSay three severall times\u201d, v, 4, \u00a7 6, the final Amen and some\n\u2720s being omitted.\n\n\u2014\u2014\u2014 \u201c_Charmes against a quotidian_\u201d, v, 8, \u00a7 7. With these\ndifferences, the three pieces, \u201cthe jejunus\u201d, should \u201ceasdem tribus\ndiebus edat\u201d. Instead of Scot\u2019s \u201cOtherwises\u201d we have \u201cSi minus\nsuccesserit, in pane missali scribitur: O febrem omni laude colendam:\nin altero, ... in tertio ... Si nec hic modus juverit, denuo in pane\ndicto toties pingatur: ... quem diebus, ut supra, mane absumat.\u201d Whence\nit would seem that three massecakes were in each instance to be used,\nand not one divided into three, a thought probably suggested by the\nthree pieces of apple.\n\n\u2014\u2014\u2014 \u201c_For ... agues intermittent._\u201d The whole paragraph is in v, 8, \u00a7\n7.\n\nP. 271. \u201c_S. Barnard_\u201d, Wier i, 16, \u00a7 6.\n\n\u2014\u2014\u2014 \u201cTake three consecrated ... Trinitie\u201d, v, 4, \u00a7 2, \u201cRecipe tres\npanes Missales\u201d, etc.\n\nP. 272. \u201cIn the yeere.\u201d This paragraph is, with a little freeness of\ntranslation and a slight addition, both in the unimportant parts, from\nv, 4, \u00a7 5.\n\nP. 273. \u201cTake a cup of cold water.\u201d This paragraph is from v, 4, \u00a7 3.\nScot\u2019s English verses are thus in Wier: \u201c\u2720 In sanguine Ad\u00e6 orta est\nmors: \u2720 in sanguine Christi redempta est mors: \u2720 in eodem sanguine\nChristi pr\u00e6cipio tibi \u2720 \u00f4 sanguis, ut fluxum tuum cohibeas\u201d. Wier\nthen goes to \u201cAliud: De latere ejus\u201d [etc.], and continues: \u201cItem\n(Otherwise) ex quacunque corporis parte profluentum sanguinem cohibere\nnituntur his verbis: Christus natus est in Bethlehem\u201d [etc.]; and then,\nwithout any Aliud, Item, or other sign that it is not a continuation\nof the same charm, \u201cTene innominatum digitum in vulnere, & fac cum eo\u201d\n[etc.]; Scot\u2019s \u201cfive wounds\u201d being \u201csanctorum quinque vulnerum\u201d.\n\nP. 273. \u201cThere was a jollie fellowe\u201d to \u201cThis dooth Joh: Wierus\u201d, etc.,\nis from v, 15, \u00a7 1. Wier begins, \u201cAd insignis maliti\u00e6 chirurgum\u201d, but\nScot\u2019s \u201cjollie\u201d seems to have been taken from his drinking habits,\nwhich in Wier are spoken of in a more pronounced manner.\n\nP. 275. \u201cThis surgion\u201d, v, 15, \u00a7 2. But Scot\u2019s \u201cague\u201d is in Wier\n\u201cfebrem\u201d, and it is added that not long afterwards the patient died,\nin his (Wier\u2019s) opinion of an empyema. I marvel that Scot omitted this\nlast.\n\nP. 276. \u201cOtherwise: Jesus Christ\u201d, v, 15, \u00a7 3. Scot omits the \u2720 after\nthe first Christ.\n\n\u2014\u2014\u2014 \u201cAnother such cousening\u201d, v, 15, \u00a7 4.\n\nP. 282. \u201cAt Easter\u201d, v, 40, \u00a7 4. Note, in the margin I have placed [?\nor] for the \u201con\u201d of text. The \u201c?\u201d is unnecessary, for in Wier it is\n\u201cinfra cornua vel aures\u201d.\n\n\u2014\u2014\u2014 \u201cOtherwise _Jacobus_\u201d, v, 40, \u00a7 3.\n\nP. 294. \u201cThe corral\u201d, v, 21, \u00a7 5. But Scot refers to Avicenna, though\nWier does not; nor do the names of the precious stones spoken of,\nnor the remarks upon them, coincide with those in Wier at the above\nreference.\n\nP. 303. \u201cAlso that a woman\u201d, Wier vi, 9, \u00a7 1, gives this, but his words\ndiffer so much, that it can only be that both happened to notice this\ncommon superstition.\n\nP. 421. \u201c_Exorciso te creaturam aqu\u00e6 ... apostatis_\u201d, v, 21, \u00a7 16,\ngiving \u201capostaticis\u201d. But Scot\u2019s giving the whole form, both of this\nand of the exorcism of salt, and his italics, show that he took it\nfrom, I suppose, the _Missale_ or other R. C. book of devotions, though\nWier may have given the idea.\n\nP. 433. \u201c_Jacobus de Chusa_\u201d, i, 13, \u00a7 1, to middle of 6. Scot\u2019s first\nparagraph is different; in the rest he sometimes amplifies, sometimes\ncondenses, sometimes omits Wier\u2019s words, and Wier says that he gives J.\nde Chusa\u2019s _verba fideliter_. The first prayer at its close is in Scot\nshortened.\n\nP. 445. \u201cI conjure thee.\u201d This, like the \u201c... creaturam salis\u201d, 421,\nis given in Latin by Wier, v, 21, \u00a7 27, down to \u201cadjuratus\u201d. Both the\nLatin and English in Scot are the same, except a slight difference\nafter \u201cjudicare\u201d, arising from Scot, in this second instance, giving\nthe sense rather than the _verba ipsissima_.\n\nP. 507. \u201c_Rabbi Abraham_ ... collected.\u201d Translated from i, 6, \u00a7 7.\n\nP. 518. \u201cFor _Beelzebub ... manium_\u201d, i, 5, \u00a7 3.\n\n519. Nisroch (5); Tartac [not Tarcat] (4); Beelphegor (1); Adramalech\n(2); Chamos (6); Dagon (8); Astarte (7); Melchom (7); are in Wier i,\n5, \u00a7 3, with other gods, and in the order here marked. The wording\nafter each is also Wier\u2019s, as is the error \u201cOzee 9, 11\u201d for 9, 10. Both\nalso make the same mistake as to the duality of Astarte and Astaroth,\nbecause in 1 Kings ii, 5, she is called Astarthe in the Vulg., whence\nWier took his names, and Scot followed him, and not his English Bible.\nBoth mention that the word means \u201criches, &c.\u201d, and that it was a city\nof Og; though both, curiously enough, here forget the observation they\nhad made elsewhere as to other cities, that it was dedicated to, and\ntherefore called after, the deity. Scot omits also Wier\u2019s supposition\nthat both Beelzebub and Beelphegor were Priapus.\n\nP. 520. This chapter, from the \u201cheading\u201d to the end, is derived from\ni, 21, \u00a7 1, to \u00a7 25, but is much abbreviated; some titles also are\nomitted; but except for a slight change in the positions of both\n_Diabolus_, and his last names, \u201cowle\u201d, etc., Scot follows the order of\nWier.\n\nP. 521. \u201c_Lares_ ... cities\u201d, i, 6, \u00a7 6, except that Wier has \u201ccuam\nagere\u201d for both \u201ctrouble\u201d\u2014an odd word here\u2014and \u201cset to oversee\u201d.\n\n\u2014\u2014\u2014 \u201c_Virunculi terrei_ ... drawe water.\u201d Follows generally, though\nnot quite literally, i, 22, \u00a7 5.\n\n\u2014\u2014\u2014 \u201c_Dii geniales_ ... birth\u201d, i, 6, \u00a7 6, shortened.\n\nP. 522. \u201c_Tetrici_ ... _Subterranei_; _Cobali_; _Guteli_ or _Trulli_\n(the etymology being Scot\u2019s); _Virunculi_ [_montani_, Wier]; _D\u00e6mones\nmontani_.\u201d These being in the same order, are adopted from Wier i, 22,\n\u00a7 8-11, but much shortened. \u201c_Hudgin_\u201d immediately follows as \u201cHutkin\u201d,\n\u00a7 12.\n\n\u2014\u2014\u2014 \u201c_Hudgin_ ... ware a cap\u201d, i, 22, \u00a7 12. Here it is said\u2014\u201cpileo caput\nopertus unde & vulgo Pileatum eum appellabant rurales, hoc est, ein\nHedeckin, lingua Saxonica.\u201d\n\n\u2014\u2014\u2014 \u201c_Familiares D\u00e6mones_ ... Simon Samareus ... to come\u201d, etc.\u2014but of\ncourse omitting _Feats_ and _Dr. Burcot_\u2014are from i, 22, \u00a7 7. Also\n\u201cAlb\u00e6 mulieres and Alb\u00e6 Sibyll\u00e6\u201d, though shortened. The \u201cdid much\nharm\u201d is from Wier. \u201c_Deumus_, _Agnan_, _Grigii_, _Charoibes_\u201d and\n\u201c_Hovioulsira_\u201d follow in order, \u00a7 23-26. See note on _Deumus_.\n\nP. 523. \u201cRaise thunder ... _Elicius_\u201d, i, 6, \u00a7 6, but in the\nenumeration of the \u201c_Dii selecti_\u201d Wier and Ennius are not followed,\nbut Varro.\n\nP. 525. \u201cAs namelie of beasts ... _Latus_\u201d, is, I believe, from Strabo\noriginally, but by Scot was taken, I think, from Wier i, 6, \u00a7 2.\n\nP. 533. \u201cPope Benedict the eight and ninth\u201d, i, 16, \u00a7 3 and 4. But\nScot\u2019s \u201cseen a hundred years after\u201d, whereas Wier only has \u201cpostea\u201d,\nseems to show that the former had referred to Platina.\n\n\n\n\n II.\n\n SCOT ON THE NAMES, ETC., OF DEVILS FROM WIER, BUT PROBABLY THROUGH\n T. R., MENTIONED P. _393_.\n\n\nP. 377, l. 13. \u201cSeventie and nine.\u201d The list given by Scot is 68 +\n1 accidentally omitted + Beelzebub not mentioned + the 4 kings of\nthe N., S., E. and West = 74. Wier himself gives no total, but the\ndiscrepancy in Scot may perhaps have arisen from his copying 79 from T.\nR., from whom, as an intermediary, and not directly from Wier, or from\nsome other, I think, from facts presently to be mentioned, it will be\nrendered probable that he copied.\n\nP. 378. \u201c_Marbas._\u201d After this name Scot omits from Wier\u2019s\nlist\u2014\u201cPurflas, alibi invenitur Busas, magnus Princeps & Dux est,\ncujus mansio circa turrim Babylonis, & videtur in eo flamma foris,\ncaput autem assimilatur magno nycto-coraci. Autor est et promotor\ndiscordiarum, bellorum, rixarum et mendaciorum. Omnibus in locis non\nintromittatur. Ad qu\u00e6sita respondet abunde. Sub sunt huic legiones\nvingenti sex, partim ex ordine Throni, partim Angelorum.\u201d The edition\nof Wier that I have used, I may here remark, is chiefly that of 1660,\nbut where any doubt arose, that of 1583. But from whence did Wier\nobtain these things? Under _Belial_ (I give Scot\u2019s English) he says:\n\u201cWithout doubt (I must confesse) I learned this of my master Salomon;\nbut he told me not why he gathered them together, and shut them up\nso. But I beleeve it was for the pride of this _Beliall_.\u201d Secondly,\nunder _Gaap_, he says: \u201cI may not bewraie how and declare the meanes\nto conteine him, bicause it is abhomination [nefandam], and for that\nI have learned nothing from Salomon of his dignitie and office\u201d. And\nWier has in his margin \u201cScelerati necromantici verba sunt\u201d. Thirdly,\nWier, in his address before his Pseudomonarchia, says: \u201chanc ... ex\nAcharonticorum Vasallorum archivo subtractam\u201d; and at the close of\nthis address: \u201cInscribitur vero a maleferiato hoc hominum genere\nOfficium spirituum, vel, Liber officiorum spirituum, seu Liber dictus\nEmpto.[rium] Salomonis, de principibus & regibus d\u00e6moniorum, qui cogi\npossunt divina vertute & humana. At mihi nuncupabitur Pseudomonarchia\nD\u00e6monum.\u201d\n\nPp. 377-93. Scot, in these second, third, and fourth chapters, follows\nWier, but for these reasons did not, I think, directly translate him:\n\n1. As stated under _Marbas_, p. 378, _Purflas_ is omitted.\n\n2. Three sentences are retained in their original Latin, as though the\ntranslator could not understand them. (_a_) Under _Barbatos_, \u201c... in\nsigno sagittarii sylvestris\u201d, he probably knowing Sagittarius, but not\nsure as to what sign or who sagittarius sylvestris might be. (_b_)\nUnder _Leraie_, \u201c... quos optimos objicit tribus diebus\u201d. Wier here\nplaces \u201coptimos\u201d as the third word, but the sense to me and my friends\nis an unsolved puzzle. (_c_) Under _Oze_, \u201c... Duratque id regnum\nad horam\u201d (but Wier omits the \u201cad\u201d), \u201cAnd this sovereignty lasts an\nhour [and no longer], differing in this from ordinary monomania.\u201d 3.\nUnder _Bileth_ Scot and Wier say, \u201c... as for _Amaimon_\u201d, and Scot\nin the margin has \u201cVide Amaimon\u201d; yet neither mentions him under a\nheading, nor more than by name, as \u201cAmaymon king of the East\u201d, in chap.\niv. 4. Under _Murmur_, Scot ends with \u201cand ruleth thirtie legions\u201d,\nbut Wier omits this, as do both in the cases of _Oze_, _Vine_, and\n_Saleos_. 5. There are differences and slips of translation which Scot\ncould not, I think, have made. (_a_) Scot invariably, in the rest of\nhis works, speaks of \u201cthe order of virtutes\u201d, but in this chapter,\nwhere it is used five times under _Agares_, _Barbatos_, _Purson_,\nand _Belial_, and ch. iv, p. 395, it is \u201cvertues\u201d. (_b_) _Barbatos_\nis said to come \u201cwith foure kings, which bring companies and great\ntroopes\u201d. But Wier has \u201ccum quatuor regibus tubas ferentibus\u201d. From\nthis it is clear that the translator read \u201ctubas\u201d as \u201ctribus\u201d. (_c_)\n\u201cUgly viper\u201d is the translation of \u201cviper\u00e6 species deterrima\u201d. (_d_)\n\u201cHe giveth answers of things present, past, and to come\u201d, is in\nWier \u201cDat perfecte responsa vera de ... futuris & abstrusis\u201d; Scot\nomitting both \u201cperfecte\u201d and \u201cabstrusis\u201d. See under _Botis_ for both\n(_c_) and (_d_). (_e_) \u201c_Bune_ Muta loquitur voce\u201d, rendered in Scot,\n\u201che speaketh with a divine voice\u201d. The translator apparently looked\nout for \u201cmutus\u201d in a dictionary, such as Th. Cooper\u2019s, where in Old\nEnglish he found \u201cdumme\u201d, and read it\u2014as I at first sight did, and with\ngreat astonishment, though I confess my thoughts were running on the\npuzzle\u2014\u201cdivine\u201d. (_f_) Under _Bileth_, \u201c... before whome go trumpets\nand all kind of melodious musicke\u201d, Scot has, \u201cor if he have not the\nchaine of spirits [the book called _Vinculum Spirituum_], certeinelie\nhe will never feare nor regard him after\u201d, but Wier has, \u201c... sciet\nhaud dubie exorcista, malignos spiritus postea eum non verituros, et\nsemper viliorem habituros\u201d. (_g_) \u201cSitri ... willinglie deteineth\nsecrets of women\u201d, is in Wier, \u201csecreta libenter detegit f\u00e6minarum\u201d.\nHere there are in the English two gross blunders, as is evident on\nreading the rest of the Latin text. \u201cLudificansque\u201d, also, is not\n\u201cmocking\u201d, but \u201ctoying with them\u201d, \u201cut se luxuriose nudent\u201d. (_h_)\nUnder _Paimon_, Wier\u2019s \u201cin Empto.[rium] Salomonis\u201d is \u201cin _Circulo\nSalomonis_\u201d. \u201cAquilonem\u201d is \u201cNorth-west\u201d, though Th. Cooper and\nHolyokes Rider, and, I believe, all dictionaries, only give it and its\nadjectives as North, North-east, and Northern. \u201cAccedant\u201d, also, is\ntranslated \u201cmay be reckoned\u201d, to the complete extinction of the sense.\n(_i_) _Belial_ is, \u201ceorum qui ex Ordine [Potestatum] ceciderunt\u201d,\nand is translated, \u201cof them which fell being of the orders\u201d. (_j_)\n\u201cHe is found in the forme of an exorcist in the bonds of spirits\u201d,\nis, in more ways than one, a strange and most ambiguous rendering,\naltogether unlike Scot, of \u201cForma exorcist\u00e6 [the form of exorcising\nthat is to be used] invenitur in [the book] _Vinculo Spirituum_\u201d.\n(_k_) \u201cSi autem se submittere noluerit Vinculum Spirituum legatur, quo\nsapientissimus Salomon\u201d, etc., becomes \u201cIf ... let the bond of spirits\nbe read, the spirits chaine [apparently an unintentional doubling of\nthe previous words], is sent for him wherewith wise Salomon\u201d, etc. I\nmight add that twice in the course of this chapter \u201csapientissimus\nS.\u201d becomes \u201cwise S.\u201d, in \u201cvase vitreo\u201d \u201cin a brazen vessel\u201d, and \u201cin\nputeum grandem\u201d \u201cinto a deep lake or hole\u201d, and twice afterwards \u201clake\u201d\nonly. (_l_) Under _Furfur_, \u201cfulgura, coruscationes & tonitrua\u201d is\ntranslated \u201cthunders and lightnings, and blasts\u201d. (_m_) In _Malphas_,\n\u201cartifices maximos\u201d is \u201cartificers\u201d. (_n_) Under _Vepar_, \u201cContra\ninimicos exorcist\u00e6 per dies tres ... homines inficit\u201d becomes, without\nqualification, \u201che killeth men in three days\u201d. (_o_) Under _Sydonay_,\n\u201cCum hujus officia exercet exorcista\u201d, instead of \u201cWhen the exorcist\nwould make use of the offices [the incantations for] of this [spirit]\u201d,\nor \u201cWhen the exorcist would make use of the forms of invocation proper\nto this spirit\u201d, it is translated, \u201cWhen the conjurer exerciseth this\noffice\u201d. The next words, \u201cfit [? sit] fortis\u201d, become \u201clet him be\nabroad\u201d, \u201cforis\u201d having been read instead of \u201cfortis\u201d. \u201cIf his cap be\non his head\u201d, Wier has \u201csi coopertus\u201d, \u201cif he be overwhelmed\u201d [with\nfear, etc.], the translator possibly wishing to express this by \u201cif\nhis cap be so far on his head\u201d [through fear as to cover his eyes],\nthen, etc. Besides this, there is an ambiguity in Wier which is fully\nfollowed in the translator. In Wier we have: \u201csi vero coopertus fuerit,\nut in omnibus detegatur, efficiet: Quod si non fecerit exorcista,\nab Amaymone in cunctis decipietur:\u201d I can only suppose from the\npunctuation that the \u201cQuod si non\u201d, etc., was intended to refer to his\nnot being \u201cfortis\u201d, and (as in Scot) \u201cwarie and standing on his feete\u201d.\n(_p_) Under _Gaap_, Scot says, \u201cif anie exorcist ... nor see him\u201d;\nWier has the same, but follows it up with \u201cnisi per artem\u201d. On the\nother hand, Wier has no equivalent for \u201cinsensibility\u201d. (_r_) _Shax_:\n\u201c... there he speaketh divinely\u201d is \u201cloquitur de divinis rebus\u201d, an\nerror Scot could not have made, and which is not made elsewhere in\nthis chapter. (_s_) _Procell_: \u201c... in the shape of an angell, but\nspeaketh darkly of things hidden\u201d, is in Wier, \u201cin specie angelica, sed\nobscura valde: loquitur de occultis\u201d. (_t_) _Raum_: \u201c... he stealeth\nwonderfully out of the kings house\u201d; Wier, \u201cmire ex regis domi _vel\nalia_ suffuratur\u201d. (_v_) In _Vine_, \u201clapideos domos\u201d is translated\n\u201cstone walles\u201d. (_w_) _Flauros_: Wier says, \u201cvere respondet. Si fuerit\nin triangulo mentitur in cunctis.\u201d Scot follows the same punctuation,\nbut had he translated it, he, as a man of intelligence, must have seen\nthat the (.) before \u201cSi\u201d should have been struck out and placed after\n\u201ctriangulo\u201d, or a \u201cnon\u201d inserted after \u201cSi\u201d, for this triangle was\nmade specially for the exorcist\u2019s safety and the spirit\u2019s obedience\nand truthful speaking (see under _Bileth_, _Furfur_ and _Shax_). It\nmust, however, be confessed to be a mark of haste in Scot to have\nadmitted such mistakes, even though he only copied, the more so as he\nmust have known the _Pseudomonarchia_. \u201cAnd deceiveth in other things,\nand beguileth in other business\u201d, is a duplicate translation of \u201cet\nfallit in aliis negotiis\u201d. The omission of \u201ctwentie\u201d (viginti) before\n\u201clegions\u201d may be a press error, but the \u201cde divinitate\u201d, translated\n\u201cof divinity\u201d, must be, I think, a translator\u2019s error, for it really\nmeans \u201cof the Divinity\u201d (see \u201cPurson\u201d). (_x_) Under _Buer_, Wier has\n\u201cconspicitur in signo*\u201d; under _Decarabia_, \u201cvenit simili*\u201d; under\n_Aym_, \u201caltero [capiti, simili] homini duos * habenti.\u201d Clearly the\nbook or MS. used by Wier was in these places illegible, or more likely\nthe copier had been unable to fill in the wanting word or words, and\nindicated this by a *. But Scot\u2019s authority did not understand it\non its first occurrence under _Buer_, and, not mentioning any sign,\ntranslates it, \u201cis seene in this sign;\u201d! (_y_) The names of the fiends\ndiffer also sometimes in spelling; omitting such instances as \u201ci\u201d\nfor \u201cy\u201d, \u201cc\u201d for \u201ck\u201d, etc., I give Wier first, followed by Scot\u2019s\nform. \u201cBathym\u201d, alibi \u201cMarthim\u201d\u2014\u201cBathin\u201d, \u201cMathin\u201d; \u201cPursan\u201d\u2014\u201cPurson\u201d;\n\u201cLoray\u201d\u2014\u201cLeraie\u201d, this latter being wrong, because his alias is\n\u201cOray\u201d. Wier, by the way, also shows that \u201cLeraie\u201d was not pronounced\n\u201cLeraje\u201d, as given in the second edition of Scot. \u201cIpes\u201d, alias\n\u201cAyperos\u201d\u2014\u201cIpos\u201d, \u201cAyporos\u201d; \u201cNaberus\u201d\u2014\u201cNaberius\u201d, probably the wrong\nform; \u201cRoneve\u201d\u2014\u201cRonove\u201d; \u201cForres\u201d\u2014\u201cForas\u201d; \u201cMarchocias\u201d\u2014\u201cMarchosias\u201d;\n\u201cChax\u201d\u2014\u201cShax\u201d; \u201cPucel\u201d\u2014\u201cProcell\u201d; \u201cZagam\u201d\u2014\u201cZagan\u201d; \u201cVolac\u201d\u2014\u201cValac\u201d;\n\u201cAndroalphus\u201d\u2014\u201cAndrealphus\u201d; \u201cOze\u201d\u2014\u201cOse\u201d; \u201cZaleos\u201d\u2014\u201cSaleos\u201d; \u201cWal,\n1660\u201d, is \u201cVual (as Scot), 1583\u201d. It will be noticed that \u201ce\u201d is five\ntimes used for \u201co\u201d, a MS. copyist\u2019s error.\n\nI think I had some other proofs in a MS. sheet since lost; but these\nare now overmany to prove that Scot had access to some other copy than\nWier\u2019s _Pseudomonarchia_, and made use of it, and that his translator\nwas not very conversant with Latin. Wier, it may be added, puts\n\u201cSecretum ... horum\u201d in one line, and without a capital to the \u201cTu\u201d,\nand gives no explanation of the words in any way, and Scot confirms our\nconclusion from these facts by the marginal, \u201cThis was | the work of |\none T. R.\u201d | etc., and the words \u201cwritten [&c.] vp\u014d parchment\u201d seem to\nshow that this 1570 translation was in MS. (See also General Notings,\np. 418.)\n\nP. 379. \u201c_Eligor._\u201d I do not understand the double titles here and\nelsewhere given, nor why \u201cmiles\u201d should here be translated \u201ca knight\u201d,\nwhile under _Zepar_, _Furcas_, _Murmur_, and _Allocer_ it is \u201csoldier\u201d.\nIn chapter iii, p. 393, is given the time when knights (\u201cMilites\u201d,\nWier) may be bound, but nothing, of course, is said of \u201csoldiers\u201d.\n\nP. 383. \u201cTocz.\u201d, like a contraction, but Wier has \u201cTocz\u201d without any\nstop.\n\nP. 384. \u201c_Astaroth._\u201d Scot, merely copying, is not responsible for her\nbeing a male. At p. 519 and p. 525, he writing, calls Astarte a \u201cshe\nidoll\u201d.\n\nP. 389. \u201c_Valac_ ... with angels wings like a boie\u201d, cannot, I think,\nbe Scot\u2019s translation of \u201cuti puer alis angeli\u201d.\n\n\u2014\u2014\u2014 \u201c_Gomory._\u201d Wier says \u201cducali corona\u201d, but the rest is the same; and\nit must be remembered that a fiend (as in Incubus and Succubus) could\nbe of either sex.\n\nP. 390. \u201c_Aym_ ... a light firebrand.\u201d Here (as elsewhere in Scot) we\nfind, as was then often done, the past of verbs ending in t or d elided\nthe ed, or, rather, coalesced them. Wier has \u201cingentem facem ardentem\u201d.\n\nP. 391. \u201c_Flauros_ ... if he be commanded.\u201d Wier adds \u201cvirtute numinis\u201d.\n\nP. 392. \u201c_Note that a legion._\u201d Wier simply has \u201cLegio 6666\u201d. The rest\nis, in all probability, Scot\u2019s own.\n\nP. 393. \u201cCh. 3\u201d is \u201c\u00a7 69\u201d of Wier.\n\n\u2014\u2014\u2014 \u201cCh. 4\u201d is \u201cCitatio Pr\u00e6dictorum Spirituum\u201d, and though not marked as\na new chapter, is one having \u00a7 1, \u00a7 2, etc.\n\n\u2014\u2014\u2014 These are the variations between Wier and Scot in this chapter 4,\nor Citatio, Wier being in Latin, Scot in English. (_a_) \u201cFor one\n[companion] must always be with you\u201d; \u201csi pr\u00e6sto fuerit\u201d. (_b_) 394,\n\u201ceffect\u201d; Wier adds, \u201cimo tu\u00e6 anim\u00e6 perditione\u201d. (_c_) \u201cAnd note\u201d,\netc., is Scot\u2019s own. (_d_) The \u2720 before \u201cholie trinitie\u201d is in Scot\nonly. (_e_) Scot omits \u2720 after \u201cholie crosse\u201d. (_f_) Wier\u2019s \u201canathi\nEnathiel\u201d is in Scot \u201cAnathiel\u201d. (_g_) The \u201cHeli, Messias\u201d, after\n\u201cGayes\u201d in Scot, are in Wier at the end of the list. (_h_) Scot\u2019s\n\u201cTolimi\u201d is Wier\u2019s \u201cTolima\u201d. (_i_) [Second list of names.] Scot\u2019s\n\u201cHorta\u201d is Wier\u2019s \u201chortan\u201d; his \u201cVege dora\u201d, \u201cvigedora\u201d, Wier\u2019s\nletters, in 1583, being several of them so separated that they could\neasily be read as two words; Scot\u2019s \u201cYsesy\u201d is \u201cysyesy\u201d. (_j_) [Third\nlist.] Scot\u2019s \u201cElhrac\u201d is Wier\u2019s \u201cElhroc\u201d; \u201cEbanher\u201d, \u201ceban her\u201d.\n(_k_) P. 666, Scot\u2019s \u201cCryon\u201d is \u201cirion\u201d; \u201cSabboth\u201d is, as before,\nmore rightly \u201csabaoth\u201d. And I may add that while every word in Scot\nis capitalised except \u201cdora\u201d, really the sequel of \u201cVige\u201d, only \u201cDeus\nSabaoth\u201d, \u201c\u0391\u201d and \u201c\u03a9\u201d, \u201cRex\u201d, \u201cJoth\u201d, \u201cAglanabrath\u201d, \u201cEl\u201d \u201cEnathiel\u201d,\n\u201cAmazim\u201d, \u201cElias\u201d, and \u201cMessias\u201d of the first list, none of the second\nlist, \u201cElhroch\u201d the first of the third list, and none of the fourth\nlist are capitalised.\n\nP. 395. \u201cAs is conteined in the booke called\u201d, etc. This ambiguous\nsentence is better explained by Wier\u2019s \u201cContinua ut in libro * Annuli\nSalomonis continetur\u201d, that is, continue the \u201cetc.\u201d as etc. It may be\nadded that the *, the mark of an omission, is omitted in the English.\n\n\u2014\u2014\u2014 Scot (_i.e._, his authority) wholly omits Wier\u2019s final \u00a7 5: \u201cH\u00e6c\nblasphema & execranda hujus mundi f\u00e6x & sentina p\u0153nam in magos\nprophanos bene constitutam, pro scelerato mentis ausu jure meretur.\u201d\nScot, I think, would be unlikely not to translate this, or be incited\nby it to write something similar, but it would be wholly against the\npurport of T. R. Some of the differences entered into, both just\nabove and previously, seem to favour the belief that two independent\ncopies of the _Empto. Salomonis_ were used, but very many merely show\ncarelessness, and possibly no great amount of Latin. The giving of the\nname \u201c\u2720 Secretum secretorum\u201d, etc., at the same place, viz., just at\nthe end of the enumeration, etc., of the principal devils, might seem\nto favour a copying from Wier; but we must remember that the _Empto.\nSalomonis_ from which these leaves are copied may itself, and possibly\nby way of proving its genuineness, have copied these details from an\nearlier, or supposedly earlier, \u201cSecretum secretorum\u201d.\n\n \u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\u2014\n\n\n ADDITIONS TO PART I, P. 558.\n\nWier, i, 7, \u00a7 10. \u201cSimiliter ex parte postica & uteri collo novit\nimplicatos crines, aren\u00e6 copiam, clavos ferreos, ligna, vitra\nconfracta, stupam, lapides, ossa, et similia pr\u00e6stigiis movere,\noffuscata interim oculorum acie: insecta auribus furtive immittere, qu\u00e6\npostea vel prodeant, vel evolent.\u201d See also iv, c. 7, \u00a7 1-4. Cf. Scot,\np. 132. In all probability a mere coincidence of thought.\n\nWier, iv, c. 11, \u00a7 8. \u201cIn lacte tres sunt substanti\u00e6 commixt\u00e6, nimirum\nbutyrum, caseus & serum.\u201d Cf. Scot, p. 281, copied verbatim.\n\n\n\n\n GENERAL NOTINGS ON SCOT\u2019S TEXT.\n\n _For words not given here see Glossary._\n\n \u2014\u2014\u2014\u2014\u2014\u2014\n\n\nP. 2. \u201cRing bells.\u201d Still done in Switzerland, and, I think, elsewhere.\n\nP. 10. \u201cAs _Merlin_.\u201d Cf. p. 72.\n\nP. 14. \u201cThat cause ... taken away.\u201d The medi\u00e6val Latin saying, \u201cablata\ncausa tollitur effectus\u201d. Repeated p. 319.\n\nP. 17. \u201cW. W. 1582.\u201d [In his preface.] A proof that witches were not\nthen burnt in England; but it shows how the question of witchcraft was\nthen exercising the people that Ade Davie, the wife of a husbandman,\npp. 55\u20137, thought that she was to be burnt. W. W. says also that Mr.\nJustice Darcie, persuading Eliz. Bennett to confess, said: \u201cAs thou\nwilt have favour confesse the truth. For so it is, there is a man\nof great learning and knowledge come over lately into our Queenes\nMajestie, which hath advertised her what a companie and numbers of\nWitches be within Englande: whereupon I and other of her Justices have\nreceived Commission for the apprehending of as many as are within these\nlimites, and they which doe confesse the truth of their doeings, they\nshall have much favour: but the other they shall be burnt and hanged\u201d\n(B. 6). She and others that confessed had the favour of being hanged\nlike the rest; possibly they had the additional favour of being hanged\nfirst. The first notice that I have yet come across of burning is that\nof Mother Lakeman at Ipswich, 1645. W. W., in his Dedication, speaks\nof these witches as \u201crygorously punished. Rygorously, sayd I? Why it\nis too milde and gentle a tearme for such a mercilesse generation. I\nshould rather have sayd most cruelly [? civilly] executed: for that\nno punishment can be thought upon, be it never so high a degree of\ntorm\u0113t, which may be deemed sufficient for such a divelishe & d\u0101nable\npractise\u201d; and again, \u201cthe magistrates of forren landes ... burning\nthem with fire, whome the common lawe of Englande (with more mercie\nthen is to be wished) strangleth with a rope.\u201d The burning was, I\npresume, inflicted under the ecclesiastical law, De h\u00e6ret. comburendo.\n\nBut burning was not at first universally adopted (a proof that it was\nnot imposed by the common law), for at the Assizes at Maidstone, 1652,\nthey were hanged, but \u201cSome ... wished rather they might be burnt to\nAshes: alledging that it was a received opinion amongst many [for in\nsome cases it was held as proof against a witch that her mother had\nbeen burnt for the same crime] that the body of a witch being burnt,\nher blood is prevented thereby from becomming hereditary to the Progeny\nin the same evill, which by hanging is not.\u201d\n\nP. 19. \u201cExcommunicat persons.\u201d Evidence of Scot\u2019s haste, and of his\ntrusting to his memory. Wishing to find the Latin for \u201crunnawaie\u201d, I\nlooked into M. M. and found: \u201cNota quod excommunicati, item participes\n& socii criminis, item infames, et criminosi nec servi contra dominos\nadmittentur ad agendum, & testificandum in causa fidei quacunque.\u201d It\nwill be observed that he remembered \u201cinfames\u201d as \u201cinfants\u201d, and, as\nthere might have been a misprint in his copy, I have consulted all\u2014not\na short list\u2014in the British Museum. Possibly he was influenced by W.\nW.\u2019s book, which had taken a strong hold on him, if it were not one of\nthe causes of his writing, for there, children from 6\u00be to 9 years\n(infants in law) were taken as witnesses against their mothers, while\none woman\u2019s proof was that her infant in arms pointed to the house!\n\nP. 24. \u201cTo the God speed.\u201d This, by the context, might be taken as\nmeaning that he came to a fortunate issue. But it was, and is, in\nuse as given to a person setting forth on a journey, etc. Hence,\nhere, and especially at p. 481, it seems to mean that he came at\nthe commencement, when one receives or gives this salutation. As is\nrecorded in an instance at Windsor, \u201cR. S. probably gave the God speed\nat the assembly, and God\u2019s name so frayed the witches that they fled,\nand so frayed the devil that he was conquered in a hand-to-hand fight.\u201d\n\n\u2014\u2014\u2014 \u201cAt shrift.\u201d This was laid down by Roman Catholic priests, though\nit was, and is, a rule with them that no confessor can reveal a\nconfession, even before a court of law!\n\nP. 41. \u201cBut bargained to.\u201d The sense requires \u201c[not] to observe\u201d.\nProbably a slip of the printer, possibly through the \u201cbut\u201d, and the\nconcurrence of two t\u2019s.\n\nP. 42. \u201c_La volta._\u201d A fact strangely overlooked (as is David\u2019s\ndancing) by the damners of dancing.\n\n\u2014\u2014\u2014 \u201cSocke the corps.\u201d The same in p. 124 explains that this is sewing\nthe body in its winding-sheet or sheets. The phrase is Kentish.\n\nP. 45. \u201cYoung maister\u201d, _i.e._, their new master, they having just come\nunder the devil\u2019s sway.\n\nP. 48. \u201cOf fiftie.\u201d In Scot, as in others, we find uses of \u201cof\u201d\nwhich are to us strange. Here is a clearer example than usual of its\nsynonymity with our \u201cby\u201d. Cf. also p. 76, and Auth. Ver., 1 Cor. xv,\n5-8.\n\nP. 50. \u201cThe veines have passage.\u201d For as little, others\u2014as Paracelsus,\nby R. Browning, etc.\u2014have been credited\u2014to the discomfiture of\nHarvey\u2014with the knowledge of the circulation of the blood. Even\nShakespeare is so credited by some whose knowledge will assert\npositively that the moon is _not_ made of green cheese.\n\nP. 60. \u201cTheir not fasting on fridaies.\u201d Scot\u2019s Protestantism here\nwent beyond the ordained Protestantism of his age, as did that of B.\nJonson\u2019s Cob.\n\nP. 78. \u201cClime up and take it.\u201d Not the nest, but his own belongings.\nA good example of the pronoun not referring to its grammatical\nantecedent, but to the antecedent which was most in the mind of the\nnarrator.\n\nP. 80. \u201cAway withall\u201d = \u201cCompanion with\u201d here, in other places \u201cagree\nwith\u201d. An expression that sounds odd to us, but then used practically\nand metaphorically, from the idea of companionship on a journey, when\ncompanionship was almost or altogether necessary.\n\nP. 84. \u201cThe [night]mare.\u201d Most, I suppose\u2014among them I myself\u2014have\nknown that these occur at times to a person in a deep sleep. My\nfourth nightmare, a horrible, troubled, and inconsequent dream, so\nfar as I can remember, occurred some two years ago; three, at only a\nmonth or two\u2019s interval between each, occurred years ago, when in a\nsnake country. Then one appeared to be on and in my primitive bed, or\nwriggling about my wattle and daub bedroom, the only room I had. I\nthought myself wide-awake, bed, bedroom, and furniture being plainly\nvisible, and my thoughts and conclusions were as coherent, and myself\nas self-possessed as at any moment of my life, until a sense of\nunreality came upon me, and by two or more vigorous efforts of both\nmind and body I awoke myself. My experience, and that recorded p. 84,\nwill explain various ghostly stories\u2014I do not say all\u2014wherein the\nsufferer asserts positively, and believes, that he was wide-awake.\n\n\u2014\u2014\u2014 \u201cAs sure as a club.\u201d The derivation and meaning\u2014as sure as is a\ntangible club that can or will strike you\u2014is obvious; but I have heard\nit at the card-table, as though derived from the sureness of the cards\nthus named. An example of a false application arising from the apparent\nsameness of the words, and possibly in the first instance from a\njocular use of the phrase.\n\nP. 85. \u201cHampton.\u201d Folk-lore worth recording. I conjecture, but only\nconjecture, that this word was suggested by the hempen or flaxen\ngarments laid for his use, its sequent \u201chamten\u201d being coined to rhyme\nwith \u201cstampen\u201d.\n\nP. 87. \u201cTo her that night.\u201d I have placed \u201chim\u201d in the margin, my own\nconjecture and the reading of the British Museum MS. of parts of Scot.\nBut in Fletcher\u2019s _M. Thomas_, iv, 6, we have the same spell, with some\nslight variations, and ending\u2014\n\n \u201cShe would not stir from him [St. George] that night\u201d,\n\nwhich more agrees with Shakespeare\u2019s quotation in _Lear_, iii, 4\u2014St.\nWithold\n\n \u201cBid her alight\n And her [the nightmare\u2019s] troth plight.\u201d\n\n\u2014\u2014\u2014 \u201c_Viderunt_\u201d, etc. Altered, apparently, from Vulgate, which has\n\u201cVidentes ... essent pulchr\u00e6\u201d, etc.\n\n\u2014\u2014\u2014 \u201c_Filios Dei._\u201d Scot here alters \u201c_Filii_\u201d to the objective,\nbecause it follows \u201cdoo interpret\u201d. He does the same elsewhere, whether\nit be English verb or preposition that precedes. Thus, 422, we have\n\u201c_Vitas Patrum_\u201d, because it follows \u201cprooved\u201d; 458, \u201cin _Speculo\nexemplorum_\u201d; and 381, \u201cin _Circulo Salomonis_; 544, \u201cSpiritum\u201d,\nbecause the words follow \u201csignifieth\u201d. We find one instance of the same\nin Nash\u2019s _Summers Last Will and Test._\n\nP. 90. \u201cHe accuseth.\u201d Bodin, ii, 6.\n\nP. 91. \u201cA faggot maker.\u201d Bodin, ii, 6.\n\nP. 94. \u201cIn the western ilands\u201d, as in the \u201cstill vexed Bermoothes\u201d.\n\nP. 95. \u201cSaccaring bell\u201d = a sacring bell, the bell rung at the\nelevation of the host, when all true, _i.e._, Roman Catholic,\nworshippers fall on their knees.\n\n\u2014\u2014\u2014 \u201cA morrowe masse\u201d\u2014a morning mass. All masses, except, I think, on\nChristmas Day and Good Friday, and except in certain churches, where\nthe older usage was by prescription allowed, being in Scot\u2019s time, and\nnow, celebrated before noon. This rule was made by the Pope in 1550-58.\n\nP. 99. \u201c(His reason onelie reserved).\u201d Not Bodin\u2019s reason, but that of\nthe sailor.\n\nP. 104. \u201c_Abacuck._\u201d _Bel and the Dragon_, 36, 37.\n\n\u2014\u2014\u2014 \u201cOne syllable nor five words.\u201d A curiously sounding phrase; but he\nseems to have used \u201csyllable\u201d as we do, figuratively, meaning, \u201cin the\nsame sense\u201d, while the five words are, \u201cnot even differing five words\nin the form of expression\u201d.\n\nP. 107. \u201cWitch is disposed\u201d, [to plague] being understood.\n\nP. 110. \u201cMake so foolish a bargaine or doo such homage to the devill.\u201d\nWe would more exactly say \u201cbargaine [with] or\u201d.\n\nP. 111. \u201cExod. 22\u201d [18]. Did Scot quote from memory? The Sept., \u03c6 \u03bf\u03c5\n\u03c0\u03bf\u03b9\u03b7\u03c3\u03b5\u03c4\u03b5 [var.] \u03c0\u03b5\u03c1\u03b9\u03b2\u03b9\u03c9\u03c3\u03b5\u03c4\u03b5 Ox. ed., nor have I found Scot\u2019s verb as a\nrecognised variant.\n\nP. 113. \u201cEccl.\u201d is twice in the margin put for \u201cEcclus.\u201d, the\nApocryphal Book. In p. 145, by, I suppose, a printer\u2019s error, \u201cEccle.\u201d\nis put for \u201cEcclus.\u201d Elsewhere, Scot rightly gives \u201cEcclus.\u201d\n\nP. 115. \u201cOsee 6\u201d [1, 2]. Vulg. has \u201c2. Quia ipse cepit, et sanabit\nnos; percutiet, et curabit nos. 3. Vivificabit nos post duos dies.\u201d\nThe \u201cego\u201d, etc., is only found in Deut. xxxii, 39, where the Vulg. has\n\u201cvivere faciam\u201d.\n\n\u2014\u2014\u2014 \u201cIf you looke into [what I have written concerning] _Habar_\u201d, etc.\n\nP. 119. \u201cBesmearing with an ointment.\u201d Such beliefs then current\njustify more than is now supposed the beliefs of Elizabeth and her\ncounsellors, and the execution of her would-be murderer.\n\n\u2014\u2014\u2014 \u201cWolves doong.\u201d A bit of folk-lore, which has, I think, sufficient\n_vraisemblance_ as to be worthy of trial, the more so as it is said to\nthis day that a young dog shows fear at the smell of a dried piece of\nwolf\u2019s skin.\n\nP. 126. \u201c_Eliz. Barton._\u201d See Froude\u2019s _Hist._, v, 1. She was of\nAldington, Kent, and a servant of the father or grandfather of Jane\nCobbe, Reg. Scot\u2019s first wife.\n\nP. 127. \u201cIn his mightie power.\u201d Either the \u201cin\u201d of the line above\nbrought about its insertion here, or, more likely, it was used as it is\n\u201cin his name\u201d, though in such a case as this we should say \u201cthrough\u201d or\n\u201cby\u201d.\n\nP. 132. \u201c1572.\u201d This booklet is not known, I believe; nor is it in the\nStat. Regs.\n\nP. 142. \u201cEccle\u201d [Ecclus, 49, 16, 17].\n\nP. 145. \u201cCovered himself with a net.\u201d An excellent example that this\nphrase meant disguising himself, or trying to conceal himself. It may\nseem odd, that \u201cwith a net\u201d should mean this, because one naturally\nthinks of a single fold; but a fisherman conceals his head and body in\nfolds of netting.\n\nP. 146. \u201cFinger in a hole.\u201d I presume it is meant that Saul shut\nhimself out of all means of knowing what really went on, as much as if\nhe had closed up a hole in a shut door or window-shutter, through which\nalone he could see\u2014or have light thrown upon\u2014the subject.\n\nP. 147. \u201cShe saith to herself\u201d [but intentionally loud enough for Saul\nto hear].\n\nP. 150. \u201cRight ventriloquie.\u201d This excellent investigation of the Bible\nstory might be read with advantage by those who even now hold that\nSamuel really appeared by God\u2019s allowance or command. Such a belief\ninvolves three impossibilities. First, that God having repeatedly\ndeclined to answer Saul by lawful means, now by an afterthought changed\nHis mind. Secondly, that He who from the time of Moses had so condemned\nwitchcraft, that Saul had put it down as far as he could, and that with\nblood, now favoured the action of a witch, and that in so notorious a\ncase that it could not but be, as it was, known to all Israel. Thirdly,\nthat the Deity must have put a lying spirit into the mouth of a true\nand God-blessed prophet, since the prophecy did not come true in more\nthan one important point.\n\nP. 151. \u201c_Aias_ and _Sadaias_.\u201d Here he rightly distinguishes the two;\nbut in 141, and in his list of authors consulted, he gives \u201cRabbi\nSedaias Haias\u201d. \u201cHaias Hai\u201d, or \u201cHaja\u201d, was a celebrated Babylonian\nRabbi, born 969 A.D.; died 1038. Sedaias or Saadja flourished\n_circa_ 900-40.\n\nP. 155. \u201cCalled Pythonissa.\u201d Not by that exact word, either in Sept.,\nor Vulg., or Greek N.T. Vulg., 1 Sam. xxviii, 7, has \u201cmulier pythonem\nhabens\u201d; and in Acts xvi, 16, the Greek, the Vulg., and Beza have\nsimilar wordings.\n\n\u2014\u2014\u2014 \u201cLiber pater.\u201d \u201cLiber\u201d is \u201cBacchus\u201d in Scot himself; but\nPorphyrius\u2014whom Th. Cooper and Calepine follow\u2014says of \u201cLiber pater\u201d:\n\u201cEundem Solem apud superos: Liberum patrem in terris: Apollinem apud\ninferos.\u201d\n\nP. 158. \u201cThen a cousening queane\u201d = Than [believe that], etc. I\nnote: 1. That the (.) before \u201cThen\u201d should probably be a (,), though\noccasionally we have (;) where only (,) is required. 2. That as in this\nbook we rarely have \u201cthen\u201d for \u201cthan\u201d, I conjecture that this mode of\nspelling was not at the time universal, but only commencing.\n\nP. 159. \u201c_Nemo scit._\u201d Slightly altered from the question. 1 Cor. ii,\n11, and not the Vulgate words, but apparently more those of Beza.\n\n\u2014\u2014\u2014 \u201c_Tu solus_\u201d [2 Chron. vi, 30]. Vulg. reads, \u201ctu _enim_ solus\nnosti _corda filiorum_ hominem\u201d; it has also \u201ccorda\u201d, where David\nspeaks to Solomon similarly, 1 Chron. xxviii, 9; but \u201cuniversas mentium\ncogitationes\u201d follows it.\n\n\u2014\u2014\u2014 \u201c_Ego Deus_\u201d [Jer. xvii, 10]. He omits \u201c_probans_\u201d before\n\u201c_renes_\u201d in Vulg.\n\nP. 162. \u201cEpotherses.\u201d Rightly, in 163, \u201cEpitherses\u201d.\n\nP. 166. \u201cBy revolution.\u201d I presume by revolution of the planets\n(and stars, as was then thought), until they came into a certain\n\u201cconstellation\u201d, _i.e._, position as regards one another. This I gather\nfrom a previous page.\n\n\u2014\u2014\u2014 [Margin] \u201cZach. 10.\u201d We have here a further example of the loose\nreferences, common in those days, to the Bible made by both Roman\nCatholics and Protestants. The first clause is in sense is given Zach.\n10 [, 2], and somewhat, Isai. 44 [9, 10]; but the remainder from Ps.\ncxxxv, 16, 17; though \u201cmonths\u201d, etc., is placed third instead of first,\nwhile \u201clet them shew\u201d is, I take it, a variant of Isai. xli, 23.\n\nP. 168. \u201cFirmament.\u201d His error in writing \u201cearth\u201d shows his haste, and\nexplains in part the wording of his Scripture quotations. Cf. pp. 19,\n174. But see also note, p. 503.\n\nP. 169. \u201cThe increase of the moon.\u201d This, his doubtful doubt as to the\nRemora, his belief that the bone in a carp\u2019s head staunched blood, show\nthat Scot was not naturally sceptical in matters of knowledge, but that\nhe only gave up the beliefs of his day after investigation.\n\nP. 171. \u201c_Mahomets_ dove.\u201d He would express his belief, as Wier does\nmore openly, that it (as the eagle) was taught to do its feats.\n\nP. 173. \u201c\u03b7\u03c7\u1f7c\u201d. In those days the \u0397, now confined to the capitals, was\nused, as here in the original, for the small letter \u03b7.\n\nP. 174. \u201cPharaoh the Persian kings.\u201d Other references to the Pharaohs\nin this book show that these curious transpositions were due to haste\nof composition and of revisal both of his MS. and of the printed copy.\n\nP. 176. \u201cManacies.\u201d Not having met with this form, I presume that it is\na press error for \u201cmenacies\u201d. It is so changed in the second edition.\n\nP. 180. \u201cFaile to dreame by night.\u201d Scot\u2019s general statement may be\ntrue, but must in some instances be modified. From my youth, for\nmany\u2014say at least twenty\u2014years, I tried to remember my dreams for this\nvery purpose, and could remember them for a short while very well; but\nnever could I find that what I had thought on during the day, or the\ndays before, gave even a suggestion to my dreams. Thrice, however,\nof late years, I have been able to trace my dream to something I had\ncasually thought of, though not meditated on. This edition of Scot, as\nwell as the question of witchcraft, has occupied both my mind and time\nsince November, and it is now October, yet not a single dream has had\nreference to anything connected with these subjects. Similarly, family\nmatters have both busied me and worried me for some months, and yet\nthese matters have never intruded themselves, not even when my dreams,\nand at one time a near approach to nightmare, showed that my digestion\nwas out of order. From my own instance, I should rather say that dreams\nmost frequently seem to be natural reliefs to the thoughts that I had\nindulged in, or that might have beset me, in my waking hours.\n\nP. 182. \u201cOf physicall dreames.\u201d I suppose he means dreams from physical\ncauses.\n\nP. 182. \u201c_Melancholicall._\u201d Proceeding from \u201cblack bile\u201d, which, in the\nopinions of that day, produced melancholy, that form of madness called\nmelancholia. I would add that \u201cmelancholy\u201d is often used in Scot for\nmad melancholia, and for the supposed humour melancholy or black bile,\nand that, unless this is borne in mind, some of his sentences will be\nmisunderstood.\n\nP. 183. \u201cDe Profundis.\u201d Ps. cxxix; Vulg. cxxx; Prayer Book. All that\nfollow are given consecutively, I think, in the _Rit. Rom. Officium\nDefunctorum_.\n\n\u2014\u2014\u2014 \u201cPleasant and certain dreams.\u201d Formerly an at least English\nnotion, as expressed by the servant-lover of Bombastes:\n\n \u201cAnd morning dreams, they say, come true.\u201d\n\nP. 184. \u201cEleoselinum.\u201d Translated in the second edition as \u201cmountain\nparsley.\u201d\n\n\u2014\u2014\u2014 \u201cSium\u201d in the second edition is \u201cyellow water-cress\u201d.\n\n\u2014\u2014\u2014 \u201cAcarum vulgare\u201d, \u201ccommon acorus\u201d\u2014our \u201cAsarum Europ.\u201d\n\nP. 185. \u201cAn errand ... from farre countries.\u201d A similar tale is told\u2014in\nsome English work against witchcraft after Scot\u2014of an Italian judge who\nthus tried a supposed witch.\n\nP. 187. \u201cA thousand for one that.\u201d Here the \u201cthat\u201d does not, as with\nus, refer to the \u201cone\u201d but to the \u201cthousand\u201d = \u201che might have cited\na thousand that fell out contrarie\u201d for one that fell out truly. A\nthousand for one, though four words seem, as it were, to have been\nconsidered one thought. See Shakespearean noting under this page.\n\nP. 190. \u201cTo offer ... to Moloch.\u201d Curious that Scot, knowing that fire\nwas accounted holy, should not have seen that this idolatrous rite was\nin its essence a purifying, and possibly an expiatory, one.\n\nP. 198. \u201c_Menehas_\u201d (example, Deut. xix, 10). Hebr. \u05de\u05e0\u05d7\u05e9. Here he does\nnot quite agree with Wier, i, \u00a7 9.\n\n\u2014\u2014\u2014 \u201cPhilosophers table.\u201d Cf. Strutt, _s. n._ The philosopher\u2019s game,\nplayed on a \u201ctable\u201d or board.\n\n\u2014\u2014\u2014 \u201cSober writer.\u201d Of course, ironical.\n\n\u2014\u2014\u2014 \u201cOf each letters.\u201d Either misprint for letter, or rather, perhaps,\na loose way of saying \u201cof each [set of] letters\u201d, or \u201cof the letters of\neach person\u2019s name or names\u201d.\n\n\u2014\u2014\u2014 \u201cUnequal number of vowels.\u201d A bit of folk-lore as yet, I think,\nunnoticed.\n\nP. 200. \u201cAdded the Apocrypha.\u201d Council of Trent, 1550, made them of\nequal authority with those which the Church of England defines as\n\u201cCanonical Scriptures\u201d.\n\nP. 202. \u201cTrue loves.\u201d Garden pansies, viola tricolor, L. (Britten and\nH.), four-leaved grass, occasional variations of the three-leaved\ngrass, trefoil.\n\n\u2014\u2014\u2014 \u201cTo our left side.\u201d So far an explanation why horse-shoes, salt,\netc., are thrown against ill-luck over the left shoulder.\n\nP. 205. \u201c_Sero rubens._\u201d P. 169, Scot quotes this in English as\na lawful divining from natural causes, in fact, as a weatherwise\nobservation.\n\nP. 206. \u201c_Stella errans._\u201d I presume he means a planet, partly because\na comet was then thought a portent, differing in origin and nature from\na star, partly because Cicero uses the plural in the sense of planets.\n\n\u2014\u2014\u2014 \u201c_Non est._\u201d Not from Vulg. or Beza; probably his own rendering.\n\nP. 209. \u201cMilvus\u201d [Jer. viii, 7]. Sentence as in Vulg., while the Geneva\nversion, like our Authorised version, has storke.\n\nP. 210. \u201cSignificators\u201d, _i.e._, of the planets which have meanings\naccording to their positions and co-positions or \u201cconstellations\u201d.\n\nP. 212. \u201cSapiens.\u201d A sop of flattery for their client.\n\nP. 213. \u201cMaketh themselves cuckoldes.\u201d = Who by their negligence and\nignorance cause themselves to be made cuckolds, while pretending to\nknow every other person\u2019s future.\n\nP. 225. \u201cPhaers Virgil\u201d [B. 4, _ad fin._]. Scot, however, has printed\neach line as two.\n\nP. 230. \u201cBalme\u201d, etc. Note that each longer line has an extra syllable\nat the end.\n\nP. 232. \u201cThis is as true a copy.\u201d Apparently a press error for \u201cThis\nis a true copy\u201d, as given in the second edition, the printer having,\ninadvertently, almost reduplicated the \u201cis\u201d.\n\nP. 233. \u201c\u2720 Thomas.\u201d His and our \u201cN.\u201d (or sometimes \u201cJohn\u201d, etc.),\nanyone who may be the invoker.\n\n\u2014\u2014\u2014 \u201cA popish periapt.\u201d The distances between these letters are\nsomewhat variable, the \u201cka\u201d and \u201cam\u201d are near enough to be syllables.\nBut I have not misspent my time in a search for the true original.\n\nP. 234. \u201cWhistle for a pardon.\u201d An expression still used for other\nthings than pardon. Possibly founded on an ironical reference to the\nnautical idea, that when you whistle for a wind you get it, and more of\nit than you want. I have been spoken to for whistling on board ship.\nMore probably, however, because whistling denoting want of care and\nthought, as in bench-whistler, one might as well expect a pardon or the\nthing wished for, after merely whistling for it, as expect larks to\ndrop into one\u2019s mouth.\n\nP. 238. \u201cPlumme.\u201d I know not whether Scot meant to translate\n\u201c_Stircus_\u201d literally, but it would be curious to know whether this\nsignification was formerly given to \u201cplum\u201d. It could well bear it.\n\nP. 240. \u201cConstant opinion\u201d = firm belief or firm faith.\n\n\u2014\u2014\u2014 \u201c_Homerica Medicatio._\u201d The physician was \u201cFerrerius\u201d, alias\n\u201cAuger\u201d, or \u201cOger Ferrier\u201d\u2014not \u201cFerrarius\u201d, as given throughout the\ntext, in his list of authors, and in his contents\u2014born at Toulouse,\n1513, physician in ordinary to Catherine de Medicis, and afterwards\nreturned to his birthplace, where he died in 1588. B. 2, ch. ii, of his\n_Vera medendi modus_ is headed \u201cDe Homerica Medicatione\u201d. And here I\nwould at once say, that for the discovery of \u201cFerr_e_rius\u201d and of the\nfollowing passages, and of the cause of Scot\u2019s curious blunder, the\nreader and myself are indebted to my ever-ready Shakespearean friend,\nthe Rev. W. A. Harrison. \u201cWhen,\u201d says Ferrier, \u201cpatients will not\nyield to ordinary treatment, one must have recourse to another kind,\u201d\nwhich he describes generally in the margin as \u201cAmuleta\u201d. And first he\nspeaks of \u201cappensiones et physic\u00e6 alligationes\u201d, then of \u201cCaracteras &\nCarmina\u201d. These, he says, Galen (and Trallianus) at first ridiculed,\nbut that Trallian had seen (I believe in his mind\u2019s eye) a tractate\nof Galen\u2019s in which, as the heading of a chapter, or somewhere else,\nwere the words \u201cHomericam medicationem; _quod Homerus suppressum verbis\nsanguinem, et mysteriis sanatos effectus prodiderit_.\u201d The italicised\npassage is that nonsense-sentence of Scot\u2019s at the end of the chapter.\nIt could only have arisen from Scot\u2019s haste, but was also due to the\nfact that, as in the British Museum copy of the Lyons edition, 1574,\nthe \u201cs\u201d of \u201cverbis\u201d is so faint as to give the not careful reader\nthe form \u201cverbi\u201d. But Ferrier, like Scot, attributed such cures to\nimagination or a \u201cfixed fansie\u201d, or \u201cconstant opinion\u201d; on which also\nI would refer to Sir H. Holland\u2019s book on the _Effect of Imagination\nin Disease_. Thus he continues: \u201cDeprehendi itaque curationis hujus\neventum non a caracteribus non ex carmina permanare. Sed tanta est\nvis animi nostri, ut si quid honesti sibi persuaserit, atque in ea\npersuasione firmiter perseveravit, idipsum quod concepit agat, &\npotenter operetur.... Si neque fidentem, neque diffidentem nihilominus\nvis animi agentis operabatur. Id in dentium doloribus ... aperte videre\nlicet. Nam pr\u00e6cantator ita movet non reluctantis \u00e6groti animum, ut\ndolor ... sensim extinguatur.... At si forte \u00e6ger diffidet, aut plane\nridiculum existimet remedium ... pr\u00e6cantante vis nulla erit.... Non\nsunt ergo carmina, non sunt caracteres quo talia possunt, sed vis animi\nconfidentis, & cum patiente concordis.\u201d Wier v, 19, \u00a71-4, gives the\nFerrerius quotation, as well as his name, rightly. The staunching of\nblood by words refers to the cure in the _Odyssey_.\n\nP. 242. \u201cThrough sudden feare.\u201d Similar cases are known to physicians\nat the present day, whether through fear or some other sudden emotion.\nA Protestant medical man can well believe _some_ of the tales of\ndiseased pilgrims cured at, say, the shrine of Our Lady of Lourdes,\nthough no more believing in such miracles than do Roman Catholics when\nProtestant anointers anoint and sometimes cure through the same cause.\n\nP. 243. \u201cHearbe Alysson.\u201d So called because it cured hydrophobia\n(Pliny). Phil. Holland says, \u201cSome take it to be _Asperula_, the\nwood-rose\u201d; Holyokes Rider gives \u201crubia minor, cannabis agrestis\u201d.\n\nP. 244. \u201cScarifie.\u201d Might be done with a gum lancet; but the magical\ntooth might have the advantage in some instances of affecting the\nthoughts, and through them the body, as noted, p. 240.\n\n\u2014\u2014\u2014 \u201c_Os non._\u201d This, preceded by \u201c\u2720 Jesus autem transiens \u2720 per\nmedium illorum ibat \u2720\u201d, with a \u2720 after \u201ceo\u201d, was, according to Paulus\nGrillandus, who twice witnessed it, a charm producing taciturnity\nand insensibility under torture! Something, either this or something\nelse, being repeated by the prisoner in an inaudible voice, a scroll\ncontaining these words and signs was found \u201cin capite sub scruffia\nscilicet inter crines\u201d (Wier v, 12, \u00a7 3).\n\nP. 244. \u201cThrowe.\u201d He might have added, \u201cwhen you have got it\u201d, before\nwhich time she would have been released, if not one way yet by another.\n\nP. 245. \u201cTye.\u201d Is like the \u201cscarifie\u201d; as one generally uses a\nhandkerchief.\n\nP. 248. \u201cThat thou hereby ... patient as Job.\u201d This is to me one of the\noddest examples I have seen of the confusion of two or more pronouns\nas to their subject; for though the \u201cthou\u201d a line above clearly refers\nto the worm, this one cannot refer to anything but to the horse; for\nafter exorcising the worm in the name of the Trinity, he surely would\nnot exhort it to be as \u201cpatient as Job\u201d and as \u201cgood as St. John\u201d,\nparticularly as the exorcism was made that the worm might be expelled\nand die.\n\nP. 251. \u201cRemeeve.\u201d An excellent example of the devices had recourse to\nby Elizabethan versifiers to obtain a rhyme.\n\nP. 257. \u201cCerteine name.\u201d I presume this caution is inserted lest one\nhurt Tom instead of Harry.\n\n\u2014\u2014\u2014 \u201cEach image must have in his hand.\u201d For the true reading cf.\n\u201cExtracts from Wier\u201d. Scot must, I think, have trusted too much to his\nmemory.\n\n\u2014\u2014\u2014 \u201cDomine Dominus\u201d, etc. Pss. 8. 27. 102. 109. Prayer Book numbering.\n\nP. 264. \u201cBladder.\u201d Clearly a press error for bladders.\n\n\u2014\u2014\u2014 \u201cRibbes and genitals.\u201d Conjoined, apparently, from a remembrance of\nthe procreation of Eve, Genesis ii, 21, 22.\n\nP. 265. \u201cSir _John_ ... pulpit.\u201d As the story was told of \u201cas honest\na man ... whereof mention was lately made\u201d, he was of the Church of\nEngland; see under p. 461 for \u201cSir\u201d. And since, I have found that\nBishop Hutchinson in his Dedication calls him Sir John Grantham.\nSeemingly we thus have evidence of the dress in the pulpit; but one\nunwilling to be convinced might retort that the very mention of his\nsacerdotal dress is proof that he went into the pulpit exceptionally\nattired, and not to preach, but to perform a quasi-sacerdotal office.\n\nP. 266. \u201cHundred and eight.\u201d Here, from the \u201csayers of the charm\u201d, the\nauthority is, in all probability, the Vulg. Its 108 is our 109, Scot\nnot having in this instance changed the numbering.\n\n\u2014\u2014\u2014 \u201cSeachers.\u201d Probably \u201cSea[r]chers\u201d, as given in the second edition,\nbut it may have been a form of seekers, since seche = seek.\n\n\u2014\u2014\u2014 \u201cHorsse shoo.\u201d This superstition probably had its origin from\nStonehenge times and before, since the inner stones there, apparently\nthe more sacred portion, and, so far as one can now judge, the\ncorresponding part at Avebury, each form a horse-shoe. Sir H. James\nfirst, I believe, noticed the true shape at Stonehenge, and I\nafterwards independently observed it, both there and then at Avebury,\nand connected it with this horse-shoe superstition in _The Antiquary_,\nvol. ii, Oct. 1880.\n\n\u2014\u2014\u2014 \u201c_Alicium._\u201d Have not as yet found this.\n\nP. 267. \u201cHerbe betonica.\u201d \u201cStachys betonica\u201d, Plin., b. 25, c. 8.\n\n\u2014\u2014\u2014 \u201cPullein\u201d, etc. \u201cVerbascum\u201d; \u201cThapsus\u201d, L., \u201cbullock\u2019s lungwort\u201d\n(Kent). Tusser, like Scot, calls it \u201cLongwort\u201d, a variant of \u201cLungwort\u201d.\n\nP. 268. \u201cBaccar.\u201d \u201cNardum rusticum\u201d, or, according to Sprengel,\n\u201cValeriana Celtica\u201d, L.; others \u201cfoxglove\u201d, or \u201casarabacca\u201d.\n\n\u2014\u2014\u2014 \u201cBrowze\u201d. Gives us the meaning of Bowze = boughs, it being so spelt\nto accord, as was the custom, not only in rhyme but in spelling.\n\n\u2014\u2014\u2014 \u201cVervain.\u201d \u201cVerbena officinalis\u201d, L. (and other verbenas?), used,\naccording to Park, \u201cagainst poison, venom of beasts, and bewitched\ndrinks\u201d.\n\n\u2014\u2014\u2014 \u201cPalma.\u201d Willows in England were used as the palm on Palm Sunday;\nsometimes the yew; but here I incline to think he means Palma Christi,\na flat-hand rooted orchis.\n\n\u2014\u2014\u2014 \u201cAntirchmon.\u201d I suspect a misprint for \u201cantirrhinum\u201d, calf\u2019s snout,\nsnap-dragon, A\u2014. Linn. Pliny, b. 25, c. 8, says it is much esteemed by\nenchanters.\n\n\u2014\u2014\u2014 \u201cLappoint.\u201d Minshen gives \u201cLapouin\u201d, as the French for lapwing, but\nI have been unable to find this word. Wier v, 21 \u00a7 6, says, as Scot,\n\u201cDicuntur & penn\u00e6 upup\u00e6 suffit\u00e6, phantasmata fugare\u201d, and the upupa,\nthen as now, was taken to be the lapwing, though Th. Cooper says,\n\u201cWherefore [from his crest as described] it cannot be our lapwing ...\nit is rather ... an Houpe\u201d [hoopoe], which it is likely from the names,\nboth being onomatopeiatic. The daughter of the vicar of Oare, near\nFaversham, Kent, Miss K. P. Woolrych, says that an old man, when young,\nheard lappoint as the common name for the still-abounding lapwing.\n\nP. 269. \u201cCleave an oken branch.\u201d One is tempted to think this bit of\nfolk-lore is a reminiscence of Druidical times.\n\nP. 271. \u201cPs. _Exaltabo_\u201d Ps. 245, Pr. B. vers.\n\nP. 273. \u201cNameles finger.\u201d Wier, \u201cinnominatum\u201d. From this last, which\nis not so much nameless as \u201cunhappy\u201d, etc., I think the middle finger\nis meant, \u201cdigitus impudicus\u201d, \u201cfamosus\u201d, \u201cinfamis\u201d, under which\nlatter epithet, cf. Persius, Sat. ii, for the reason. At 325 he calls\nthe middle finger the long, and at 326 the middle, at 329 the longest\nfinger.\n\nP. 275. \u201cMade room.\u201d Gave occasion or opportunity.\n\nP. 284. \u201c_Finallie._\u201d This is in italics, the mark of a quotation, but\nit is not from the Rhemish Test. of 1582, given as one of the books he\nconsulted, nor have I yet found from what Protestant version he took it.\n\nP. 289. \u201cEccle. 1. & 1.\u201d Probably a press error for 1 & 13, the words\nbeing a remembrance of the sense of verses 13 and 17. It is not Ecclus.\n\nP. 294. \u201cThe corral.\u201d Can we see in this the origin of the almost\nuniversal coral for children when teething?\n\n\u2014\u2014\u2014 \u201cDinothera.\u201d Cannot find it.\n\n\u2014\u2014\u2014 \u201cAitites.\u201d Properly \u201cAetites\u201d, a stone said to be found in the\neagle\u2019s nest. Plin., b. 7, c. 3.\n\nP. 294. \u201cDroonke as apes.\u201d An expression readily understood by those\nwho have watched the purposeless doings of apes and their throwing\nthemselves about.\n\n\u2014\u2014\u2014 \u201cAmethysus.\u201d This occurs twice, but I know it not as a variant of\namethystus. \u201cCorneolus.\u201d Various descriptions are given of this by\nPliny, Bartholome, Th. Cooper, Minshen, and Holyokes Rider, but I\npresume (as given by Bailey) it is our cornelian.\n\nP. 295. \u201cSmarag.\u201d The emerald. \u201cMephis.\u201d Unknown to me.\n\nP. 296. \u201cWhereby ... concluded.\u201d It is improbable that this is, as\nelsewhere, concealed irony. Much more probably Scot was not free from a\nbelief in the influences of the stars on the formation of these stones,\njust as he believed in the influence of the moon in the sowing of\nseeds, though he did not believe in astrology.\n\nP. 300. \u201cAcademicall discourses.\u201d He refers to the disputations held by\nstudents and candidates at the colleges, as these, of course, naturally\nset forth the opinions of others.\n\nP. 301. \u201cSerpent abandon.\u201d Is this fabulous folk-lore or not?\n\nP. 302. \u201cCelondine, Chelidonius\u201d, cf. p. 293. It appears from\nDioscorides and Pliny, 25, 8, that the Chel. majus, L., is that spoken\nof.\n\nP. 303. \u201cReneweth bleeding.\u201d This variant, that it does so either at\n\u201cthe presence of a deare friend or mortall enimie\u201d, and not merely at\nthat of the murderer, is worthy of note.\n\nP. 304. \u201cOur Princess doth.\u201d This, vouched for by one such as Scot,\nshows the real piety and wisdom of Elizabeth as against the scandals of\nthe then times and the beliefs of after times.\n\nP. 312. \u201cBlack children.\u201d I put this down either to looseness of\nwriting or to that want of discrimination (or colour blindness) which\nled Elizabethans to speak of things as black, etc., which approached\nthat colour. \u201cAs black as a toad.\u201d\n\nP. 314. \u201cTwo manner of todes.\u201d An example of the universal belief that\nall insects, and some eels, serpents, and toads, were not begotten,\nbut produced by the action of the sun on inanimate matters, in fact by\nspontaneous generation. Even the generation of man was held to require\nthe co-operation of the sun.\n\n\u2014\u2014\u2014 \u201cOf the fat of a man ... lice.\u201d He means, I presume, of fat beneath\nthe skin of a living person, a belief apparently confirmed by the\ndeath of persons from lice; for Bartholome, Batman\u2019s alias Trevisa\u2019s\ntranslation, says, l. 18, c. 88: \u201cLice and nits gender in the head or\nin the skinne\u201d; and just before, they are engendered \u201cof right corrupt\nair & vapoures that sweate out betweene the skinne and the flesh by\npores.\u201d\n\nP. 316. \u201cAqua composita.\u201d Not in Ovid\u2019s sense, but, I presume = spirits\nof wine or rectified wine, etc., though I have not come across the term\nelsewhere. I may add that Aqua was used = Succus.\n\nP. 319. \u201cThe cause being taken away.\u201d See note, p. 14.\n\nP. 333. \u201cNether card.\u201d Scot evidently did not know \u201cthe pass\u201d; possibly\nhis age did not.\n\nP. 338. \u201cGaggle of geese.\u201d The then correct term for a flock of geese.\nCf. _The Boke of St. Albans_, at the end of \u201cHawking\u201d.\n\nP. 339. \u201cSend them to Pope.\u201d Unable to refer \u201cthem\u201d to the \u201chorses\u201d or\nto the \u201cneighbors\u201d, I am forced to believe it an error for \u201cthen\u201d.\n\n\u2014\u2014\u2014 \u201cUnto the doore.\u201d This (.) should be (,) the \u201cW\u201d marking, as usual,\nthe beginning of (the purport of) his speech.\n\nP. 342. \u201cYou meane to cut.\u201d He would say, \u201cwhich you would make believe\nto cut\u201d.\n\nP. 367. \u201cExtraordinary.\u201d Beyond the number of his ordinary lemans.\n\nP. 374. \u201cHad I wist.\u201d A proverbial saying, at one time much in fashion\n= had I known. Used here for an uncertainty which turned out an ill\ncertainty.\n\nP. 386. \u201cGoeth before.\u201d Takes precedency of.\n\n\u2014\u2014\u2014 \u201cBe abroad.\u201d Cf. \u201cExtracts from Wier II.\u201d\n\n\u2014\u2014\u2014 \u201cIf his cap be on his head.\u201d Cf. \u201cExtracts from Wier II.\u201d\n\nP. 390. \u201c_Duratque._\u201d When Dr. Fian was examined, James VI being\npresent, he, after the two torturings of the rope, and boots,\nconfessed, among other things, that he had bewitched a gentleman\u2014a\nrival lover\u2014and \u201ccaused the sade Gentleman that once in xxiiii howers\nhe fell into a lunacie and madnes and so continued one hower together\u201d.\nThe gentleman was brought before the king, and went violently mad for\nan hour, leaping so high that he touched the ceiling with his head, and\nbehaving so violently that the gentlemen present had to get assistance\nand bind him hand and foot. Fian became penitent, and renounced the\ndevil; next day said the devil had appeared and would again have\npersuaded him, but he resisted him. However, he, Fian, obtained the key\nof his prison door and fled. Re-captured, he denied all his confession,\nsaying that he had only made it through fear of torture. Then \u201cHis\nnailes upon all his fingers were riven and pulled out with ... a payre\nof pincers, and under everie naile there was thrust in two needels over\neven up to the heads. [Here, I presume, there is a hysteron proteron.]\nThen was he ... convaied again to the torment of the bootes wherein\nhe continued a long time, and did abide, so many blowes in them, that\nhis legges were crusht and beaten together as small as might bee, and\nthe bones and flesh so brused, that the bloud and _marrow_ spouted\nforth in great abundance, wherby they were made unserviceable for\never,\u201d he still declaring that what he had said before \u201cwas onely done\nand said for feare of paynes which he had endured\u201d. He was strangled,\nand his body burnt, according to law, towards the end of Jan. 1591.\nThe italicising is mine. Can anyone read this without a shudder, and\nwithout feelings of indignation that will express themselves?\n\nThe gentleman who went mad for an hour, and then said he had been in a\nsound sleep, doubtless acted a part to confirm the tale of his friend.\nThis is confirmed by the fact that, violently as he behaved, he seems\nto have hurt no one, not even himself.\n\nP. 406. \u201cCommon copulation.\u201d Used as \u201cfriendly conjunction\u201d or working\ntogether, in opposition to \u201ccarnal copulation\u201d, a phrase he employs\nwhen necessary.\n\n\u2014\u2014\u2014 \u201cTo whome be honour.\u201d Is there an omission here of (as seems\nmost likely) \u201cIn the name\u201d, etc., or are we to look back as far as\n\u201cTetragrammaton\u201d, etc., for antecedents? a course in which I cannot\nmyself believe.\n\nP. 413. \u201cMy verie name.\u201d Cf. App. II, p. 60, \u00a7 22, though I know not\nthat this phrase is there explained, we may conjecture from it that we\nhave, while alive, spiritual \u201cnames after a Magical manner\u201d, whatever\nthat may mean.\n\nP. 414. \u201cffalaur\u201d (Diagram). If one were really wanted, a most\nexcellent example\u2014whether we look to Scot\u2019s other uses of this word, or\nto the names of the other three spirits in the diagram\u2014that \u201cff\u201d was\nmerely \u201cF\u201d.\n\nP. 416. \u201cPs. xxii and li.\u201d Prayer Book numbers and version.\n\nP. 418. \u201cAre written in this booke.\u201d It is clear, therefore, that Scot\ntook this experiment of Bealphares, and in all probability from ch. 8\ninclusive to this one, from some conjuring book, not improbably T. R.\u2019s.\n\nP. 419. \u201c_In throno._\u201d Neither this nor its English equivalent is\nto be found in any of these conjurations. In p. 417 we have, \u201cwhich\nconteinest the throne of heaven\u201d; but unless the true translation be\n\u201cwhich are conteined in the throne of the heavens\u201d, this cannot be \u201cin\nthrono\u201d. On the whole, I think that it refers to some conjuration not\ncopied by Scot, thus strengthening the supposition set forth under\nExtracts from Wier II, and p. 418.\n\n\u2014\u2014\u2014 \u201cThen say _In throno_.\u201d I feel by no means content with the change\nof \u201cthen\u201d to \u201cthou\u201d. \u201cAnd\u201d may be an = \u201cif\u201d, but I do not remember an\ninstance of Scot\u2019s use of \u201cand\u201d in this sense. Or this \u201cand\u201d may be an\naccidental insertion by the printer, when after \u201c_throno_\u201d we might\nunderstand [adding] \u201cthat thou depart\u201d, etc.; and this, I suspect, is\nthe sense intended, whatever the emendation may be.\n\nP. 421. \u201cCh. xv.\u201d The making of the holy water is the Latin form\nof that Englished from the Missal at p. 445. Hence, I presume, the\nblessing of the salt is from the same.\n\nP. 423. \u201cIn such a place N.\u201d There being no (,) N. seems here to be\nused for any place, as it has been used for any man or spirit. So\n\u201cthis N.\u201d, p. 424, refers to a bond or document. In pp. 425-6, where\n\u201cN.\u201d occurs four times, it can, so far as I can see, mean nothing else\nbut the place, the crystal or other matter, in which the spirit is to\nappear. In p. 428, we have also \u201cto your N.\u201d, explained just afterwards\nas \u201cinto your christall stone, glasse\u201d, etc. And in p. 429, \u201canie N.\u201d =\ngold, silver, etc. \u201cN.\u201d was therefore a general indefinite, not used,\nas now, for a man only; still, its most likely etymon seems to be the\ninitial of \u201cNomen\u201d.\n\n\u2014\u2014\u2014 \u201cOn thy booke.\u201d In 424 we have \u201cby the holie contents in this\nbooke\u201d, and \u201ckisse the booke\u201d. From these, and from the statements in\nthe additions to the third edition that the conjuror is to consecrate\nand take a Bible with him, I presume, that one is here meant to be used.\n\nP. 425. \u201cOther bond.\u201d That, I presume, which follows on this page.\n\nP. 425. \u201cMade a man for ever.\u201d I note this 1584 use of the phrase.\n\nP. 426. \u201cI constreine the spirit of N.\u201d The after text might induce\none to suppose that \u201cthe\u201d = thee, but the phrase is repeated seventeen\ntimes in this chapter, and \u201cthee spirit of N.\u201d not once, though we have\n\u201cthe spirit of thee N.\u201d once, and \u201cthou spirits of N.\u201d thrice. Our\nElizabethan ancestors were apt thus to mingle up the second and third\npersons.\n\nP. 428. \u201cProove this.\u201d Try it; put it to the proof.\n\nP. 431. \u201c(Blew miracles).\u201d A friend suggests \u201ctrew\u201d; but though this is\nprobably the sense, yet I hesitate to change the word. W. B., in _Notes\nand Queries_, fully explains this as \u201c_blaues wunder_\u201d, an \u201camazing\nor wonderful wonder\u201d, the adjective being intensative, as is perhaps\n\u201cblue\u201d in the phrase, \u201conce in a blue moon,\u201d _i.e._, never.\n\nP. 434. \u201cDoctor Burc.\u201d The Burcot cozened into buying a familiar from\nFeats, p. 522.\n\n\u2014\u2014\u2014 \u201cHe strake.\u201d Spirit-rapping, therefore, is older than this century,\nthough the manner was different.\n\nP. 436. \u201cMatins at midnight.\u201d The Franciscans solemnise matins directly\nmidnight is passed.\n\nP. 437. \u201cOfficiall.\u201d The French name. Cf. Cotgrave and Du Cange.\n\nP. 439. \u201cTo to abridge.\u201d A printer\u2019s repetition; one being at the end\nof a line, the second at the beginning of the next.\n\nP. 441. \u201c_Deus in adjutorium._\u201d Ps. lxx. Prayer Book.\n\n\u2014\u2014\u2014 \u201cExcommunicate.\u201d 479. \u201cInfatuate.\u201d The form originated _circa_\n1400, from \u201cinfatuatus\u201d, etc., before the verbs existed, and are not\nexamples of \u201ced\u201d eliding or coalescing when the verb ends in \u201cd\u201d or\n\u201ct\u201d. This last, however, is found in Scot, and in a work at least ten\nyears older.\n\nP. 442. \u201cVitas.\u201d See note 87. 458. Ditto.\n\nP. 444. \u201cExcept in a plaie.\u201d Probably, therefore, had witnessed\nMoralities, etc.\n\nP. 446. \u201cIncrease.\u201d Error for \u201cincense\u201d. _Tobit_ viii, 5. (W. A.\nHarrison.) Vulg. has no word for this in viii, 2; \u201cFumus\u201d, in vi, 8.\nGenevan version, \u201cperfume\u201d. Whether \u201cincense\u201d be Scot\u2019s own word, or\nthe rendering of some English version, I know not.\n\nP. 459. \u201cSunne ... is 3966000.\u201d The nearest to this computation that I\ncan find is that of Archimedes, who made the sun\u2019s distance 1,160 times\nthe earth\u2019s semi-diameter, that is, 3,985,760 miles. Scot, however,\nmust have taken some later computation, as he speaks of the sun\u2019s\n\u201cneerest\u201d distance.\n\n\u2014\u2014\u2014 Note, a pound of good candles, such as were offered in church, cost\nthreepence.\n\nP. 461. \u201cSir John\u201d = the aforesaid priest. Cf. 265, 361, and \u201cSir\nLucian\u201d, 463; also 468, the translation of \u201cDominus\u201d.\n\nP. 466. \u201cKings bench.\u201d Note, still so called in 1583.\n\nP. 467. \u201cMost noble and vertuous personage.\u201d Probably Leicester. Cf.\nclose of letter.\n\nP. 468. \u201cSir John Malborne,\u201d 1384. Hence an Englishman, and not a\nGerman, was in all probability the first to raise his voice against the\ncozenages of medi\u00e6val witchcraft.\n\nP. 471. \u201cCollen.\u201d Cologne.\n\nP. 474. \u201cThree images.\u201d As pointed to by the text, it appears from\nBodin that, \u201cUn Prestre Sorcier cur\u00e9 d\u2019Istincton [Islington] demi\nlieu\u00eb pres de Londres, a est\u00e9 trouv\u00e9 saisis 1578 de trois images de\ncire conjur\u00e9es, pour faire mourir la Reyne d\u2019Angleterre, & deux autres\nproches de sa personne.\u201d\n\nP. 476. \u201cWherein a Gods name.\u201d = Wherein in God\u2019s name. No oath, but he\nmeans to explain that the miracle consisted in his being able to read\nthe canonical scriptures written in God\u2019s name, or inspired by Him, but\nnot the fabulous Apocrypha.\n\n\u2014\u2014\u2014 \u201cThe good speed.\u201d See note, p. 24.\n\n\n\n\n GLOSSARY.\n\n \u2014\u2014\u2014\u2014\u2014\u2014\n\n_The numbers refer to the pages of the first edition, and refer to an\noccurrence of the word, but not necessarily to the only occurrence of\nit. Should the inquirer fail to find any word, he should consult the\nNotings._\n\n\n A.\n\n _Abhominable._ He always uses the \u201ch\u201d as did Holofernes, Gab.\n Harvey, etc., from the false derivation \u201cab homine\u201d.\n\n _Abrenunciation_, 440. A word used probably, as Richardson\n suggests, as a stronger form of renunciation. It was used as a\n technical for the renunciation of the devil and all his works in\n the baptisms of the Roman Catholic Church.\n\n _Accloied_, 79. As cloyed = encumbered, satiated.\n\n _Achate_, 297. The more Latinate form of agate (achates).\n\n _Acyron_, 371. Greek unauthorised.\n\n _Addicted_, 298. Joined or attached to.\n\n _A doo_, 475. The \u201ca\u201d = at in this and like words was then\n frequently printed apart, or according to them\u2014a part.\n\n _\u00c6gyptians_, 197. Gypsies.\n\n _Alligations_, 239. Spells, or the like, bound to one\u2019s arm, etc.\n\n _Anatomie_, 430. A skeleton.\n\n _Apparentlie_, 511. Clearly, evidently.\n\n _Appensions_, 239. Spells, or the like, hung about one.\n\n _Applicable_, 582. Able to be applied.\n\n _Appointed_, 415. Dressed in order, or conformably, as we still use\n the word appointments.\n\n _Appose_, 51. Our pose.\n\n _Aqua composita_, 316. See note.\n\n _Assotted_, 5. Adsotted; our besotted.\n\n _Astonnied_, 309. Astonished in the original sense, _i.e._,\n astounded, or so lying in a swoon, that she lay as dead.\n\n _Avoid_, 240, 493. To void or empty, either \u201cmake void\u201d or \u201cvoid\n from\u201d. This use is as early at least as Trevisa, or _circa_ 1397.\n\n _Axes_, 232. The French _Acc\u00e8s_. Hence in Sussex and the North =\n agues. But I am told that in Kent it bears the secondary sense of\n aches.\n\n\n B.\n\n _Bables_, 166. Toys, trifling childish things.\n\n _Baggage tode_, 377. A foul tode. The epithet is now only used of\n an ill-conditioned woman of low degree.\n\n _Bat_, 380. A staff.\n\n _Bedstaffe_, 79. The Johnson-Nares explanation is, I believe,\n wrong. With Miss Emma Phipson, I rather take it to be a staff to\n summon attendance, a substitute for the modern bell still used by\n invalids and others. Cf. _Ev. M. in his Humour_, i, 4. It has been\n also suggested that it is the staff used to beat up the bed, etc.\n\n _Become._ Used as then in 126, 158, 323, 329, as equivalent to\n \u201cgone to\u201d. Cf. 3 _Henry VI_, ii, 1, 9, 10. And in a law of Henry\n VIII (ann. 33, ch. 8) are the words \u201cwhere things lost or stolen\n should be become\u201d, when it speaks of the acts of magicians,\n fortune-tellers, etc.\n\n _Beetle-head_, 66. = Our hammer-headed fellow, a beetle being such\n a hammer or rammer as paviors now use and so call.\n\n _Bench whistlers_, 528. Idle, sottish fellows, who spend their time\n on ale-benches rather than seek occupation, and whistling from want\n of thought or occupation. A then-known phrase.\n\n _Bewraieth_, 69, and frequent. Betray. Also, though a different\n word and not in Scot, to befoul. In 328 the verb is used thus: \u201cthe\n thing shall be so well and perfectly done, that a stranger, though\n he handle it, shall not bewraie it\u201d [_i.e._, discover the fraud\n either to himself or others].\n\n _Biggin_, 471. Fr. _b\u00e9guin_. Cf. Cotgrave. Properly, according\n to Minsheu, a child\u2019s [close] covering for the head or cap. Also\n generally a close or skull cap; here, as in Sh., 2 _Henry IV_, iv,\n 4, used for a night-cap.\n\n _Bile_, 203. A boil.\n\n _Blisse_, 157, _ad fin._ Being opposed to \u201ccursse\u201d seems = blessing.\n\n _Boolted_, 480. A miller\u2019s, etc. technical for sifted.\n\n _Bowt_, 337, 347. This (or bout) and bight are still nautical for\n the bending, or loop, of a rope. Scot uses it for the loop, or\n bending, of any thing.\n\n _Bowze_, 268. Boughs.\n\n _Bucklers, laie down the_, _A_ iii. Submit, own themselves\n defeated. The origin of this and similar phrases is unknown. From\n the words \u201cClypeus salvus in Cic.\u201d and \u201cClypeum abjicere\u201d, it may\n be from the usages of classic times,\u2014or it may be medi\u00e6val.\n\n _Bugges_, 288. Frightful and unnatural appearances, as in bugbears,\n a now equivalent word.\n\n _Bulbeggers_, _B_ 2. Terrifying goblins. I see no difficulty in the\n derivation from _Bul_, a bull, or bull\u2019s face, it being terrifying\n enough, especially when, enraged or mad, it is directly opposed to\n you; and a bulbegger is an over-bold beggar, etc.\n\n _Bum card._ I believe a card slightly longer or wider than the\n rest, so that the trickster, etc., may distinguish it.\n\n _Bum leaf._ A leaf similarly distinguished.\n\n _By and by_, 460. Immediately. Elsewhere he thus translates Wier\u2019s\n \u201cmox\u201d and \u201cstatim\u201d.\n\n\n C.\n\n _Carter_, 478. Used, as in \u201ccarter\u2019s logic\u201d, for a dull-witted\n ignoramus, much in the sense in which we depreciatingly use\n costermonger. Carter\u2019s logic is not the logic of physical\n persuasion, but the ergo of the first gravedigger in _Hamlet_.\n\n _Castrell_, 302. Kestrel, Tinunculus. The hovering hawk, a wild\n kind not tamable, that frightens other hawks (possibly by its loud,\n ringing voice), and whose effigy was placed near doves, etc., to\n deter other hawks. Hence, probably, arose the fable spoken of in\n the text.\n\n _Cautelousness_, 469. Artful caution.\n\n _Censure_, _A_ viii. Sentence, or judgment.\n\n _Chapman_, 485. Generally the seller, but also, as here, the buyer;\n he that chaps or cheapens.\n\n _Choine cough_, 211. Chin-cough, the hooping-cough.\n\n _Choler_, 205. One of the supposed four humours. The compound\n humour generated in the liver was divided into two parts, one going\n to the blood, the other to the gall, as this choler or bile. It\n differed from melancholy, or black bile, for the reservoir of this\n was the spleen. Cf. _Batman on Barth._, iv, 10, and v, 39.\n\n _Circumstance_, 24. Elsewhere, as 75, used for round-about or\n superfluous means. Here it has a greater ill-meaning\u2014a round-about\n statement that would evade declaring the truth.\n\n _Clam_, 208. To stick on; various dialects.\n\n _Claweth_, 67. Scratcheth (where he itcheth), pleaseth, and\n therefore flattereth. Cf. the proverb, \u201cClaw me, claw thee\u201d, or \u201cK.\n me, K. thee\u201d, a polite abbreviation, which, I think, betokens the\n odious origin of the phrase.\n\n _Clubhutchins_, 372. Old Kentish, now, I believe, almost obsolete,\n for a plain, rough countryman.\n\n _Coate card_, 335. Our court card.\n\n _Cold prophet_, _B_ ii. v. 170. One whose prophecies are far from\n the mark, just as children at play are hot or cold, when near or\n far from the thing sought. Others say that cold, as in Chaucer =\n col.\n\n _Commend_, 134. Commit to, in the sense of giving, entrusting, or\n setting forth for his examination. Latinate.\n\n _Complexion_, 461. The four complexions or dispositions were\n supposed to be due to the excess of (1) blood, (2) phlegm, (3)\n choler, (4) melancholy. Here it is used more generally for\n disposition.\n\n _Compline_, 393. Part of the Romish even-song (Cotgrave), which,\n said just after sunset, completes the offices of the day.\n\n _Conceipts_, 326. Merry or strange tricks.\n\n _Cone_, 227. I found, I forget where, \u201cto cone findere\u201d, hence\n marginal note.\n\n _Confirmed_, 429. Apparently \u201cmade firm\u201d; placed or stationed\n together, each in his fixed place.\n\n _Constellation._ Is sometimes used in old books, seemingly as\n denoting the co-ordination or coposition of the heavenly bodies\n (as regards one another) at any particular time. It was from these\n constellations that nativities were calculated.\n\n _Constreineth._ In its primary or literal sense of drawn together.\n\n _Contagion of weather_, 269. For = against.\n\n _Convenient (with)._ Coming together with, agreeing with.\n\n _Convented_, 16. Brought together with (_i.e._, before) the judge,\n or other.\n\n _Convinced_, 70, 131. Overcome.\n\n _Corrupt_, 16. Corrupted; the \u201ced\u201d being assimilated by, or made to\n coalesce with, the \u201ct\u201d. Cf. note, p. 441.\n\n _Countrie_, _A_ iiii. Used, as occasionally then, for county.\n\n _Cousen_, _A_ vii. v. Used then as a term implying relationship of\n any kind, or simply between royal personages as a term of courtesy\n and friendliness.\n\n _Credit_, 498. Belief; we should say crediting, etc.\n\n _Croslet_, 357. A crucible.\n\n _Crosse of a coin_, 388. The reverse bore a cross. Now called the\n tail in \u201cheads or tails\u201d.\n\n _Curious_, 333. As frequently in those days, \u201ccuriosus\u201d, full of\n care, careful; those who would inquire carefully or curiously into\n the matter.\n\n _Cushion, missed the_, 490. Nares says it evidently alludes to\n archery: an unsupported guess, and not, I think, a probable one.\n More likely the reference is to some game, such as a variant of\n stool ball, or possibly to the cushion dance. Or it may simply mean\n missed his seat.\n\n\n D.\n\n _Dangerous of_, 146. Fearful of [showing], or, as some say it is in\n Chaucer, shy.\n\n _Detected_, 27. Uncovered.\n\n _Determination_, 153. Termination, or ending.\n\n _Detracting_, 94. Drawing out, spinning out.\n\n _Dilection._ A choosing, preferring, loving.\n\n _Diriges_, 439. Dirges; a word derived from the Latin _dirige_.\n\n _Disagreeable to_, 98. Disagreeing with, differing from.\n\n _Dish, laid in my_, 130. For me to chew upon.\n\n _Dismembred_, 313. There being no talk of the members of an animal\n being taken away, I take it that he means diversely membered from\n what it was naturally, as was the serpent with \u201cmanie legs\u201d.\n\n _Dizzards_, 291. Evidently fool or blockhead. That it was a name\n for the vice or fool of a play is by no means a proof of its prater\n or diseur origin, for he was not so much a prater as a funny lout\n who bore himself apishly, and \u201cmoved his body as him list\u201d. Rather\n cognate to dizzy.\n\n _Donee_, 148. Noted as an early use of the word.\n\n _Doubt in_, 482; _doubted_, 6. Two excellent examples of the then\n frequent use of these words for fear and feared.\n\n _Duplex s. s._, 282. Should have been duplicis, but the writer\n probably thought that this would be liable to a misrendering.\n S[piritus] S[ancti] is of course meant.\n\n\n E.\n\n _Eager_, 249. Sour; French, _aigre_, as in vinegar.\n\n _Earnest pennie_, 542. The small sum given as part payment in\n earnest that, or as assurance that, the bargain had been made.\n\n _Embossed_, 316. [Spoken of glasses in \u201cperspective\u201d devices.]\n Convex (?).\n\n _Enabled_, 164. Made able, strengthened.\n\n _Eversed_, 316. [As under _Embossed_.] Possibly concave (?).\n\n _Exchange_, 218. To change or transform.\n\n _Excourse_, 43. Lat. _excursus_, outgoing.\n\n _Expend_, 444. Hang, or rather weigh out.\n\n _Experiment_, 82. Trial, or mode of proof; the verb is similarly\n used.\n\n _Exsufflation_, 440. In Roman Catholic baptism the devil is\n rejected by exsufflando (blowing him away) and by abrenunciation\n (the renouncing) of him and his works.\n\n _Extermination_, 485. A driving out beyond the boundary or terminus.\n\n _Eybitten_, 64. \u201cMaster Scot in his _Discovery_ telleth us,\n That our English people in Ireland, whose posterity were lately\n barbarously cut off, were much given to this Idolatry in the\n Queen\u2019s time, insomuch that there being a Disease amongst their\n Cattel that grew blind, being a common Disease in that Country,\n they did commonly execute people for it, calling them eye biting\n witches\u201d (_A Candle in the Dark_, by Th. Ady, M.A., 1656, p. 104).\n Scot did not tell him this, but the explanation prevents erroneous\n guesses.\n\n\n F.\n\n _Fautor_, 528. (Lat.) Favourer, supporter.\n\n _Fetches_, 110. Devices, ruses, trickeries.\n\n _Fitten_, 538. Make fit.\n\n _Flawed_, 57. Flayed.\n\n _Foine_, 257. A rapier, or, more generally, the thrust (or parry)\n made by a rapier. But see note on passage.\n\n _Fond_, 204. Foolish, as commonly then.\n\n _Footed_, 340. A rather awkward way of describing a box with two\n covers (opposite one another) and double-bottomed.\n\n _Foreslowed_, 365. Slowed overmuch, _i.e._, omitted at times. So\n we have other words in fore\u2014foregrown, etc. _Forespoken_, has been\n said to be a compound of our fore, meaning bespeak or predict\n (Rich.). But it is not to predict, but to do. Hence, I rather take\n it as equal to speak over-much against, _i.e._, bewitch.\n\n _Frote_ (A. N.). To rub.\n\n\n G.\n\n _Gissard_, 528. A goose-herd.\n\n _Graffing_, 290. A form, an older form, of \u201cgrafting\u201d, and so the\n verb graff.\n\n _Griphes_, 202. Vultures here, though in some authors it is the\n griffin or dragon.\n\n _Gudgins_, 257. Gudgeons. This fish is a bait, and is easily\n caught. From this latter circumstance it is here, as frequently,\n and as in Shakespeare, used for a fool.\n\n\n H.\n\n _Hagging, went to_, 25. I suppose went to perform her part or duty\n as a witch. From hag-ridden, hag-tracks, and hag-worn, hag seems to\n have been used as a synonyme for wicked or witch.\n\n _Haggister_, 82. Kentish for the magpie.\n\n _Hailed_, 196. Haled, hauled.\n\n _Hair, against the_, 9. Contrary to the inclination, a phrase which\n might readily be drawn as to other animals, but which, I think,\n arose from dressing a horse.\n\n _Hair, hang her up by the_, 257. Seems from the word \u201cutterly\u201d to\n have been used metaphorically for make away with. Perhaps because\n Absalom was, and is popularly supposed to have so died; or possibly\n from this it was a civiller synonyme for being hung.\n\n _Hallowe_, 316. Hollow.\n\n _Handle_, 368. Used in one instance for to go about, or carry on,\n in a good sense; in the second, as to make a passive instrument of,\n as the monkey when he used the cat\u2019s paw for the hot chestnuts.\n\n _Heeles, by the_, 65. Arrested and confined him, because offenders\n were often put for safety into the stocks.\n\n _Hickot_, 242. Hiccough.\n\n _Ho_, 501. Our \u201cwoa\u201d.\n\n _Honestie_, 81. Chastity. Frequently used of mental as well as\n bodily chastity. We still speak in this sense of an \u201chonest woman\u201d.\n\n _Hot_, 255. Preterite of hit. An old, and also frequent, Kentish\n form of the past in many verbs.\n\n _Houseled, be_, 265. Receive the Eucharist.\n\n _Hugger mugger_, 433. An early example, explained by \u201csecretlie\u201d;\n but it also means, I think, as a consequence of the secrecy, in a\n hurried, tumbling, indecorous fashion.\n\n _Hundreth_, 338. A then common variant for hundred.\n\n\n I.\n\n _Idol_, 390. \u0395\u03b9\u03b4\u03c9\u03bb\u03bf\u03bd, similitude.\n\n _Illuded_, 69. Cozened, deceived.\n\n _Impugnable_, 492. Not able to be imposed. This \u2014\u2014able form not in\n our dictionaries.\n\n _Incestuous_, 124. In Latinate sense, full of pollution.\n\n _Indifferent_ (freq.). Impartial.\n\n _Infirnalles_, 426. Used as _s._\n\n _Insensible_, 216. Without sense or meaning.\n\n _Intend_, 430. Attend.\n\n _Intermedled_, 490. Intermingled.\n\n _Intricate_, Entangle.\n\n _Inversed_, 316. Qy., inverted or turned upside down. But several\n of these terms I cannot explain.\n\n _Irremissable_, 70. Not able to be sent away, remitted or forgiven.\n\n\n J.\n\n _Jamme_ (of a window), 91. The jamb, supporter, or side-post of,\n here, a window.\n\n _Jetting, a_, 265. Jet, to fling, strut, etc., from the Fr.\n _jeter_, and though I have not found a similar phrase, it seems\n here used in the sense of having a fling, or a spree.\n\n _John, Sir_, 265. Cf. note.\n\n _Jollie_, 197, 273. We find its use in Scot, explaining, as it\n were, how the French _joli_, pretty, became our jolly, as in the\n phrase, \u201ca pretty fellow\u201d. Sometimes, as in the last phrase, it\n seems to have a somewhat lowering sense. In 273 he seems called\n jollie because he drank.\n\n _Jumpe with_, 492. Equally or exactly with.\n\n _Jurat_, 258. One sworn to administer justice, a magistrate or\n sheriff.\n\n\n K.\n\n _Knable_, 346. To nibble.\n\n\n L.\n\n _Lane_, 340, 357. From the latter reference I gather that it =\n layer.\n\n _Lapidaries_, 295. Early use.\n\n _Learne a lewd man_, 359. Chaucer, to teach.\n\n _Leaze_ (asses), 264. Sense pretty evident, but I know not the\n word. Qy., same as lees, or leese, losings or leavings.\n\n _Lewd_, _Lewdness_, 19, 358, 359, (Chaucer) 8, etc. Sometimes\n ignorant; sometimes in a similar sense as lay, opposed to clerkly\n or learned; sometimes wicked or nefarious. Lewdness, in 8, seems to\n equal uselessness, or doing nothing for their living.\n\n _Limitors_, 88. Chaucer, Begging friars, because their limits were\n appointed.\n\n _Loose_, _lose_. These spellings are used interchangeably in this\n work, but, I think, are spelled the more frequently as they now\n are. Cf. _Than_ and _Then_. _Naught_ and _Nought_.\n\n\n M.\n\n _Martinists._ Those who followed Martin Mar-Prelate.\n\n _Masse cake_, 270. As shown by Wier, the Roman Catholic wafer used\n in the celebration of the mass.\n\n _Meane stuff_, 499. Not mean in our sense, but middle or midway, as\n explained in the line before. Sacrifices of frankincense are a mean\n between sacrifices of the mind and those of cattell. So mean sense,\n 60, is used for ordinary or middling sense.\n\n _Meere_, _A_ ii. v. Unmixed, therefore pure.\n\n _Melancholie._ See note, p. 182.\n\n _Mends_, 373. Our \u2019mends, or amends, or rather requital.\n\n _Merchant_, B ii, 368. Dealer or go-between, without reference to\n commodities or goods.\n\n _Miser_, 160 (bis). Latinate, a wretched one.\n\n _Moralitie_, 308. The underlying meaning, as in the Moralities.\n\n _Morrowmasse_, 232. See note.\n\n\n N.\n\n _Nall, a_, 335. An awl.\n\n _Nameles finger_, 273. See note.\n\n _Namelie._ By name, and therefore especially.\n\n _Naught_ and _Nought_. Either is spelled as itself or as the other.\n\n _Neezing_, 201. Sneezing.\n\n _Nephue_, 557. This use of nephew as grandson was then the rule,\n just as was the French _neveu_, and the Latin _nepos_. Cf. Minsheu,\n Cotgrave, Baret, etc. Grand-child is used by Cotgrave, but hardly\n appears to have been in use. Sh. uses grandam, etc., tolerably\n frequently, but grand-child only once, in _Coriolanus_, and\n grandson, etc., never.\n\n _Netherstocke_, 84. Stocking.\n\n\n O.\n\n _Obeie_, _s._, 380.\n\n _Obscure_, 380. \u201cLeone obscurior & turpis\u201d, Wier; _i.e._, he\n appears _specie angelica_, but not white, but darker than a lion,\n and filthy.\n\n _Occupy_, 77; _\u2014\u2014ied_, 415. See note.\n\n _Onely_, 114. A good example of the position then commonly given to\n the word in a sentence. He does not mean that this is the only work\n of God, but the work of God only.\n\n _Orient_, 297. This word was then oddly used. An orient pearl was\n so called by the Romans because it was large, and large pearls\n generally came from the East. So here, easterly seems to be used as\n an equivalent for hot. The eastern regions being in his astronomy\n nearer the sun\u2019s rising, they were hotter,\u2014a false explanation of a\n true fact.\n\n _Orizons_, 41. Orisons.\n\n _Other._ Frequently here, as contemporarily, used for others.\n\n _Overtaken_, 324. Here, surprised. But in another passage it is\n deceived.\n\n\n P.\n\n _Pack_, 339. Agreement, and though not a mere variant of it, pact.\n\n _Paire of cards_, 335. Our pack. So a pair-royal is composed of\n three aces, kings, etc.\n\n _Palme_, 268. See note.\n\n _Passible_, 496. Passable, able to pass away, temporary.\n\n _Peevishness_, 483. Foolishness. Greene seems sometimes to use the\n adjective for perverse or rascally, _Planetomachia_, 40, 22\u201495, 18,\n etc., ed. Grosart.\n\n _Perbreake_, 310, or _Parbreak_. Vomit.\n\n _Perceived_, 131. Seen through, truly understood.\n\n _Periapts_, 230. Cf. text. \u03a0\u03b5\u03c1\u03b9\u03b1\u03c0\u03c4\u03c9, I bind, wrap around, attach to.\n\n _Perish_, 407. Causal sense, make to perish.\n\n _Perspective_, 315, etc. Not our perspective, but the arrangement\n of glasses and mirrors so as to show other things than you expect\n to see, etc.\n\n _Perspicuous_, _A_ v. Perspicacious.\n\n _Philosophie, did_, 454. See note.\n\n _Pile_, 385. Pile and crosse = our heads and tails.\n\n _Pioners._ Diggers. The word is now confined to military diggers.\n\n _Pitie_, 369. Verb used in causal sense.\n\n _Plashes, water_, 64. Pools, puddles.\n\n _Plumme_, 238. Was this word then used in this way? Scot was not\n too squeamish. Cf. \u201cetish\u201d, p. 246, etc.\n\n _Podware_, 223. Agricultural produce producing pods.\n\n _Points_, 341. Tags or tying laces.\n\n _Pollusions_, 447. Pollutions.\n\n _Practive_, 326, marg. Able to practise readily, practised.\n\n _Pregnancy_, 358. Ability to conceive or understand.\n\n _Pregnant_, 75. Able to become pregnant.\n\n _Prelacies_, 390. Wier\u2019s _pr\u00e6latur\u00e6_ seems to have been used by him\n generally, but Du Cange makes it specific as the office of a dean,\n and Holyokes Rider as that of an archdeacon.\n\n _Present_, 238. Immediate.\n\n _Prest, in_, 360. In readiness, therefore in loan, in advance.\n\n _Pretended_, 474. Latinate, set forth. Under 20 this is its main\n meaning, but the sentence shows how it came to mean our pretend.\n\n _Prevent_, 417. Latinate, come or go before. Its lapse into our\n sense is well shown in 30.\n\n _Progeny_, 32. Offspring. Noted because Shakespeare and others\n sometimes used it as progenitors.\n\n _Proposeth_, 361. Setteth forth.\n\n _Proprieties_, 210, 303. Properties. So _Trevisa on Barthol._ 1379\n (t. page, I think).\n\n _Prove_, 255. _Proved_, 21. Try, attempt.\n\n _Purchase_, 430. Obtain. The same usage (found in other authors)\n shows that the thieves\u2019 cant ridiculed in Shakespeare was but an\n appropriation of this.\n\n\n Q.\n\n _Question be made_, 25. Torture applied.\n\n _Quezie_, 239. Squeamish, apt to vomit.\n\n _Quick_, 415. Live, springing, running.\n\n\n R.\n\n _Rank_, 279. Thick, full, abundantly fertile.\n\n _Rath_, 441, Early.\n\n _Reall_, sometimes = _Royal_.\n\n _Recount_, 170. Qy., to say (or esteem), in reference to the\n spelling, etc.; or is it equal to account?\n\n _Recreations_, 93. Re-creations, creations over again.\n\n _Reere banquet_, 66 = a rere-supper, or eating and drinking after\n supper.\n\n _Regiment_, 378. Rule, as often then.\n\n _Remorse_, 171. Pity, as often then.\n\n _Remove_, 242. Used as our move, the joint being looked on as\n passive, and different from the moving power.\n\n _Resiant_, 476. Fr. _reseant_, resident, Cotgrave, who gives also\n the Engl. resiant.\n\n _Resistance_, 445. Not resistance of or from, but resistance [to\n God] proceeding from, or belonging to, spirituall iniquitie.\n\n _Rest_, 344. Remain, but here unusually used.\n\n _Rish_, 341. Rush.\n\n _Roome, made_, 275. Made way, _i.e._, gave opportunity.\n\n\n S.\n\n _Saccaring_, etc., 95. Sacring, consecrating. The sacring bell is\n the bell rung at the time of consecrating and elevating the host.\n\n _Safeguard_, 51. A skirt or outside petticoat worn when riding.\n\n _Scantling_, 358. Dimension. Nautical; is properly dimensions of\n timber when reduced to its proper size, but sometimes the piece so\n reduced.\n\n _Scot free_, 71. Primarily, free from charge; secondarily, from\n punishment.\n\n _Seelie_, 35. Harmless, thence simple.\n\n _Severall_, 527. Separate.\n\n _Shepens_, 88. Stalls for cows. Some say also for sheep.\n\n _Shouldered_, _A_ vi. v. Here, supported, as when one shoulders\n another for that purpose.\n\n _Shrewdly_, 79. Maliciously or keenly.\n\n _Sinewes_, 47, 241. Probably from the want of knowledge of anatomy,\n this was used both for our sinews, but more generally, I think,\n for nerves. We find it, certainly in this, and, I think, in both\n senses, in Batman, or rather _Trevisa upon Barth._, and for nerves\n in medical writers, as in Boord, and in the translation of Vigo. In\n 248, where \u201cmarrow\u201d precedes, it is most probably = nerves. Wier in\n the same passage has \u201ca nervis\u201d.\n\n _Sir John_, 265, etc. See note.\n\n _Sithens_, 458. Since.\n\n _Skils not, it_, 335. It matters not.\n\n _So._ Frequently used where we use as.\n\n _Sock a corpse_, 42, 124. To sew a corpse in its winding sheet.\n Kentish.\n\n _Sort_, 374. Set, or company.\n\n _Spie him_, 46. Spy him out.\n\n _Spoil a witch_, 269. Injure a witch.\n\n _Square_, 410. Used for an unequal-sided parallelogram \u25af.\n\n _Sterne_, _A_ iii. Used, as not unfrequently then, for helm.\n\n _Sterven._ Punished by any means, though not intentionally killed.\n _Starved up_, 124, is used for starved to death.\n\n _Straught_, 144. Our distraught.\n\n _Strumpet_, 145. Used as a term of reproach without reference to\n its sexual sense. So he uses incestuous.\n\n _Success_, 196, 197, 272. Event or sequel, whether bad or good.\n Hence we still speak of \u201cgood success\u201d.\n\n _Suffocate_, 223. Qy., to choke with weeds.\n\n _Suffrages_, 434, 444. Du Cange (8). Prayers by which the help of\n God is implored.\n\n\n T.\n\n _Temper with them_, 20. May be variant or error for tamper; may\n perhaps be our temper them, work them up fittingly, etc.\n\n _Temporall_, _B_ v. Carnally or materially bodied.\n\n _Tester_, or _Testor_, 340. Sixpence.\n\n _Testifie_, 374. Not to testifie to, but to make themselves\n witnesses of.\n\n _Than_, _then_. See note, p. 158.\n\n _Therefore_, 528. On that account, or for that thing.\n\n _Thomas_, 233. Anyone, as John, or N. or M.\n\n _Thropes_, 88. Thorps or villages.\n\n _Travel_, _A_ ii. Travel and travail were both so spelled.\n\n _Treene_, _A_ vi. Tree-en, wooden.\n\n _Trench master._ He\u2014says G. Markham, _Soldier\u2019s Grammar_, p.\n 128\u2014\u201chath command over all the pyoners ... and by his [the master\n general of the ordnance] directions seeth all manner of trenches\n cast up, whether it be for guard and inclosing of the campe, or for\n other particular annoyance to the enemye, or for the building of\n sconces or other defence or offence, as directions shall be given.\u201d\n Grose, _Mil. Antiq._, i, 223-4, who adds, \u201cThis officer seems\n sometimes to have been stiled Devisour of the fortifications to be\n made.\u201d\n\n _Tried_, 66, 211, 453. Proved, as gold is tried by touchstone, etc.\n\n _Trish trash_, 523. A reduplicate, and therefore emphatic, form.\n\n _Tuition_, 415. Defence. Lat. _tuere_.\n\n _Turbinall_, 316. Qy., top-shaped, from Lat. _turbo_.\n\n\n U.\n\n _Undermeales_, 88. Intermediate meals after dinner, and thence, as\n here = in the afternoon.\n\n _Unproper_, 371.\n\n _Untame_, 252.\n\n\n V.\n\n _Vade_, 169. Used contemporarily as fade, but generally as a\n strengthened or more emphatic form, as shown here by \u201cutterly\n wither\u201d.\n\n _Valure_, 130. Valour.\n\n _Virtutes._ Virtues, _i.e._, the order of angels so called. Pl. of\n Lat. _virtus_.\n\n _Void_ = Avoid, and so Trevisa, 1397.\n\n\n W.\n\n _Wag_, 324. Probably used in an ill sense, as a chatterer who makes\n himself conspicuous by his interference.\n\n _Wax_, 249. To increase and thence to grow, and to grow or become,\n whether the growth be increase or not.\n\n _Wealth_, _A_ iii. Weal.\n\n _Wheeking_, 301. An onomatop\u00e6ic word.\n\n _Where_, 429. Whether.\n\n _Whereas_, 419. Whereat, at which.\n\n _Whitmeats_, 281. Milk-whitepots, custards, cheese-cakes, butter,\n cheese (Bailey). In fact, any thing or any dish made of milk.\n _Lactucaria_ (Th. Cooper, Holyokes Rider).\n\n _Wist, had I_, 374. See note.\n\n _Witch._ Used by Scot and others for both wizards and witches,\n though the former word was known in English in 1582 (_Witches at\n St. Osees_, by W. W.). So used till at least 1670.\n\n _Witchmonger._ (_a_) Those who dealt with witches, as with wise\n women. (_b_) Those who sought them out for punishment.\n\n _Wreath_, 225. Translation of Lat. _vertere_, to wrest or twist\n violently.\n\n _Wrote_, 199. Wrought.\n\n\n X.\n\n _Xenophilus_, 378. Wier\u2019s Zenophilus. A friend suggests same as\n \u03c6\u03b9\u03bb\u03bf\u03be\u03b5\u03bd\u03bf\u03c2, a friend to strangers, hospitable. The difficulty is,\n what is such a one\u2019s outwardly distinctive form?\n\n\n Y.\n\n _Yaw_, 228. To go, or stray, out of their course. Now nautical only.\n\n _Yer_, _A_ vii. Ere.\n\n\n\n\n In almost the words of my circular, \u201cI would gladly reprint the\n all but necessary continuation\u2014though from an opposite point of\n view\u2014James I\u2019s small _Counterblast_, his _Demonology_, 80 pages\n in the 1603 edition\u2014consulted by Shakespeare before writing his\n _Macbeth_\u2014collating the editions from that of 1597 to the Bishop of\n Winton\u2019s in 1616.\u201d Should any reader of this also wish it, I would\n be glad to hear from him to that effect.\n\n B. N.\n\n _Surrenden Lodge,\n S. Norwood, London._\n\n\n\n\n ELLIOT STOCK\u2019S PUBLICATIONS.\n\n \u2022 \u2022 \u2022 \u2022 \u2022\n\n In 2 vols., paper boards, price 15_s._; in calf, price 21_s._ net;\n and in polished morocco, price 42_s._ net.\n\n _Goldsmith\u2019s Vicar of Wakefield._\n\n A Facsimile of the First Edition. In 2 vols. 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The\ninterest and value of this reproduction are greatly enhanced by Mr.\nBLADES\u2019 Preface, which treats at length, in separate chapters, of the\nAuthorship, Typography, Bibliography, Subject-matter, and Philology of\nthe Work.\n\n \u2022 \u2022 \u2022 \u2022 \u2022\n\n COMPANION VOLUME TO \u201cTHE BOKE OF SAINT ALBANS.\u201d THE FIRST ENGLISH\n BOOK ON FISHING.\n\n Now ready, in demy 4to., printed on hand-made paper, and bound in\n antique vellum, price 18_s._\n\n _The Treatyse of Fysshynge wyth an Angle._\n\n By DAME JULIANA BERNERS. A _facsimile_ reproduction of the First\n Edition, printed by Wynkyn de Worde, at Westminster, in 1496.\n With an Introduction by the Rev. M. G. WATKINS.\n\nThe extreme rarity of this work, and the great interest taken in it\nby connoisseurs, has suggested to the publisher the advisability of\nproducing a facsimile reprint for the use of those Collectors and\nAnglers who can never hope to possess the almost priceless original.\nThe present facsimile is reproduced from a copy of the original edition\nin the British Museum, by means of photography, and consequently\nrenders every peculiarity of the original in faithful detail: the\nrude Illustrations which adorned the first edition of this \u201clytyll\nplaunflet\u201d are here given in all their quaint roughness. The work is\nprinted on hand-made paper of the same texture and colour as that on\nwhich the first edition appeared, and the binding is of contemporary\npattern and material, so that the reader of to-day in handling this\nvolume can realise the form and appearance of the original, which must\nhave delighted the eyes of those who studied \u201ctreatyses perteynynge to\ndyuers playsaunt matters belongynge vnto noblesse.\u201d\n\n \u2022 \u2022 \u2022 \u2022 \u2022\n\n In small 4to., vellum, price 17_s._ 6_d._, post free.\n\n _A Ballade of the Scottysshe Kynge._\n\n Written by JOHN SKELTON, Poet Laureate to King Henry VIII.\n Reproduced in _facsimile_, with an Historical and Bibliographical\n Introduction by JOHN ASHTON.\n\nTHE BALLADE OF THE SCOTTYSSHE KYNGE is the earliest known printed\nEnglish ballad; it was discovered under curious and interesting\ncircumstances, which are narrated in detail in the Introduction,\nand is here very carefully facsimiled. A limited number of copies\nwere issued in a tasteful form for those collectors of ballads and\nconnoisseurs of early printing who desire to possess the work in the\nnearest shape to its original form. It is accompanied by an Historical\nand Bibliographical Introduction, giving an account of the various\nprinted forms of the incidents it records, with Illustrative Quotations\nfrom the more important of them; also Notes from Contemporary History,\nelucidating the events of the Ballad, and other information interesting\nto the Antiquary and the Bibliographer.\n\n \u2022 \u2022 \u2022 \u2022 \u2022\n\n ELLIOT STOCK, 62, PATERNOSTER ROW, LONDON, E.C.\n\n\n\n\nTranscriber\u2019s Notes:\n\n - Blank pages have been removed.\n - Redundant title page has been removed.\n - A few obvious typographical errors have been silently corrected.\n - Otherwise spelling and hyphenation variations remain unchanged.\n - In the replications of earlier title pages at the beginning, use\n of the long s \u2018\u017f\u2019 and \u2018VV\u2019 for W are retained.\n - Listed \u201cERRATA\u201d left uncorrected, as done by the editor.\n - Footnotes: After the first 10, they appear as sidenotes, as in the\n book. Some have multiple references.\n - \u201cThe Epistle\u201d chapter heading inserted to match page headings of\n that section.\n - The V like arrangement of the lines at the end of some chapters has\n not been followed, as it was unreliable and unsightly with variable\n viewer widths, and according to the editor in the preface: \u201cthey do\n not indicate a division of the text or matter, but were simply\n compositors\u2019 devices to fill up a page...\u201d.\n - The Unicode flower symbol \u2018\u2748\u2019 is identical to that used in the\n original, but is rotated 45\u00b0.\n\n Text version only:\n - Text enclosed by underscores is in italics (_italics_).\n - Text enclosed by equals is in bold (=bold=).\n - Text enclosed by \u2018\u25ba\u25c4\u2019 is in blackletter font (\u25bablackletter\u25c4).\n - Text enclosed by \u2018\u2666\u2019 is a sidenote.\n - Text marked as \u2018s\u0336a\u0336y\u0336d\u0336e\u0336\u2019 is struck through.\n - Purely decorative illustrations have been removed.\n - Sidenote references to page numbers in earlier editions have been\n removed.","title":"The Discoverie of Witchcraft","tradition":"scripture-revelation","translated_text":null,"word_count":299990}