The Discoverie Of Witchcraft - free ebook by Reginald Scot

THE DISCOVERIE OF WITCHCRAFT

Edited WITH EXPLANATORY NOTES, GLOSSARY, AND INTRODUCTION BY BRINSLEY NICHOLSON, M.D. DEPUTY INSPECTOR GENERAL...

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PREFACE

THIS reprint is not a facsimile of the edition of 1584, for that was in black letter, and its page smaller and of quarto size. Being also for modern readers, and for use, the i of the original has become, where necessary, the j of the second edition; the u and v have been altered according to modern usage, that is, generally interchanged; while the short s replaces the ſ . Such modernisations render it more readable by the historical and philosophical student, by the man of science, and by the p

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WILL OF RAYNOLD SCOT.

Extracted from the copy, not the original, in the Principal Registry of the Probate, Divorce, and Admiralty Division of the High Court of Justice. S In the Prerogative Court of Canterbury. In the Name of God Amen. I Raynolde Scott in the Countie of Kent gent beinge of the Parish of Smeth Doe make and ordaine and w th myne owne hande doe write this my Last will and Testament on Saturdaye the fyfteenth of September Anno Dñi a thousand fyve hundred nyntie nyne and in the fortie one yeare of the

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ABSTRACT OF INQUIS. POST MORTEM, 18 ELIZ. p. 1, No. 84.

Inquisition taken at Maidstone on the death of Lady Wynifred Rainsfoord, 30 March, 18 Eliz. [1575–6]. She was seised of the Manors of Nettlested and Hiltes with appurtenances in E. and W. Peckham, Brenchley, W. Barmling, Merewood, Marden; also of the Manor of Pympe with appurtenances in Yaulding, Marden, and Brenchley. Also various other lands, some of which, called Stockenbury, Motelands, and Souchefields, are in Brenchley. She died 17 Oct. last, at Chelmsford in Essex. Th. Scott, kt., is her n

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ABSTRACT OF INQUIS. P.M., 45 ELIZ., pars. 1, No. 71.

Inquisition taken at Maidstone, 2 Dec. [1602], after the death of Reginald Scot, generosus. He was seised of a tenement and 20 acres of land called Graynecourtte, held of Th. Scott, Esq., as of his manor of Brabourne, a tenement called Essex, and 20 acres of land in two parcels in Allington [Aldington], held of Edw. Hall, as of his manor of Pawlson. One parcel of land called Haythorne field, containing 20 acres in Bonington, held of the Queen in capite, and a tenement and one parcel of land lyin

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To the Honorable, mine especiall good Lord, Sir Roger Manwood Knight, Lord cheefe Baron of hir Majesties Court of the Eschequer.

And in somuch as your Lordship knoweth, or rather exerciseth the office of a judge, whose part it is to heare with courtesie, and to determine with equitie; it cannot but be apparent unto you, that when punishment exceedeth the fault, it is rather to be thought vengeance than correction. In which respect I knowe you spend more time and travell in the conversion and reformation, than in the subversion &amp; confusion of offenders, as being well pleased to augment your owne private paines, to

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To the right worshipfull Sir Thomas Scot Knight, &c.

S Ir, I see among other malefactors manie poore old women convented before you for working of miracles, other wise called witchcraft, and therefore I thought you also a meet person to whom I might cōmend my booke. And here I have occasion to speake of your sincere administration of justice, and of your dexteritie, discretion, charge, and travell emploied in that behalfe, wherof I am oculatus testis. Howbeit I had rather refer the reader to common fame, and their owne eies and eares to be satisfi

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To the right worshipfull his loving friends, Maister Doctor Coldwell Deane of Rochester, and Maister Doctor Readman Archdeacon of Canturburie, &c.

H Aving found out two such civill Magistrates, as for direction of judgement, and for ordering matters concerning justice in this common wealth (in my poore opinion) are verie singular persons, who (I hope) will accept of my good will, and examine my booke by their experience, as unto whom the matter therin conteined dooth greatlie apperteine: I have now againe considered of two other points: namelie, divinitie and philosophie, whereupon the groundworke of my booke is laid. Wherein although I kn

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To the Readers.

T O you that are wise &amp; discreete few words may suffice: for such a one judgeth not at the first sight, nor reprooveth by heresaie; Isai. 11. Prover. 1. but patientlie heareth, and thereby increaseth in understanding: which patience bringeth foorth experience, whereby true judgement is directed. I shall not need therefore to make anie further sute to you, but that it would please you to read my booke, without the prejudice of time, or former conceipt: and having obteined this at your han

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The forren authors used in this Booke.

A N impeachment of witches power in meteors and elementarie bodies, tending to the rebuke of such as attribute too much unto them. Pag. 1 . The inconvenience growing by mens credulitie herein, with a reproofe of some churchmen, which are inclined to the common conceived opinion of witches omnipotencie, and a familiar example thereof. pag. 4 . Who they be that are called witches, with a manifest declaration of the cause that mooveth men so commonlie to thinke, &amp; witches themselves to bele

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The summe of everie chapter conteined in the sixteene bookes of this discoverie, with the discourse of divels and spirits annexed thereunto.

Who they be that are called witches, with a manifest declaration of the cause that mooveth men so commonlie to thinke, &amp; witches themselves to beleeve that they can hurt children, cattell, &amp;c. with words and imaginations: and of coosening witches. pag. 7 . What miraculous actions are imputed to witches by witchmongers, papists, and poets. pag. 9 . A confutation of the common conceived opinion of witches and witchcraft, and how detestable a sinne it is to repaire to them for couns

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The first Chapter.

Such faithlesse people (I saie) are also persuaded, that neither haile nor snowe, thunder nor lightening, raine nor tempestuous winds come from the heavens at the commandement of God: but are raised by the cunning and power of witches and conjurers; insomuch as a clap of thunder, or a gale of wind is no sooner heard, but either they run to ring bels, or crie out to burne witches; or else burne consecrated things, hoping by the smoke thereof, to drive the divell out of the aire, as though spirits

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The second Chapter.

The inconvenience growing by mens credulitie herein, with a reproofe of some churchmen, which are inclined to the common conceived opinion of witches omnipotencie, and a familiar example thereof. B UT the world is now so bewitched and over-run with this fond error, that even where a man shuld seeke comfort and counsell, there shall hee be sent (in case of necessitie) from God to the divell; and from the Physician, to the coosening witch, who will not sticke to take upon hir, by wordes to heale t

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The third Chapter.

Who they be that are called witches, with a manifest declaration of the cause that mooveth men so commonlie to thinke, and witches themselves to beleeve that they can hurt children, cattell, &amp;c. with words and imaginations: and of coosening witches. O NE sort of such as are said to bee witches, are women which be commonly old, lame, bleare-eied, pale, fowle, and full of wrinkles; poore, sullen, superstitious, and papists; or such as knowe no religion: in whose drousie minds the divell ha

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The fourth Chapter.

What miraculous actions are imputed to witches by witchmongers, papists, and poets. A LTHOUGH it be quite against the haire, and contrarie to the divels will, contrarie to the witches oth, promise, and homage, and contrarie to all reason, that witches should helpe anie thing that is bewitched; but rather set forward their maisters businesse: yet we read In malleo maleficarum , Mal. Malef. par. 2. quæst. 1. cap, 2. of three sorts of witches; and the same is affirmed by all the writers heereupon,

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The fift Chapter.

A confutation of the common conceived opinion of witches and witchcraft, and how detestable a sinne it is to repaire to them for counsell or helpe in time of affliction. B UT whatsoever is reported or conceived of such maner of witchcrafts, I dare avow to be false and fabulous (coosinage, dotage, and poisoning excepted:) neither is there any mention made of these kind of witches in the Bible. If Christ had knowne them, he would not have pretermitted to invaie against their presumption, in taking

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The sixt Chapter.

A further confutation of witches miraculous and omnipotent power, by invincible reasons and authorities, with dissuasions from such fond credulitie. I F witches could doo anie such miraculous things, as these and other which are imputed to them, they might doo them againe and againe, at anie time or place, or at anie mans desire: for the divell is as strong at one time as at another, as busie by daie as by night, and readie enough to doo all mischeefe, and careth not whom he abuseth. And in so m

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The seventh Chapter.

By what meanes the name of witches becommeth so famous, and how diverslie people be opinioned concerning them and their actions. S URELIE the naturall power of man or woman cannot be so inlarged, as to doo anie thing beyond the power and vertue given and ingraffed by God. But it is the will and mind of man, which is vitiated and depraved by the divell: neither dooth God permit anie more, Miracles are ceased. than that which the naturall order appointed by/ 15. him dooth require. Which naturall o

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The eight Chapter.

Causes that moove as well witches themselves as others to thinke that they can worke impossibilities, with answers to certeine objections: where also their punishment by lawe is touched. C ARDANUS writeth, Card. de var. rerum. lib. 15. cap. 80. that the cause of such credulitie consisteth in three points; to wit, in the imagination of the melancholike, in the constancie of them that are corrupt therewith, and in the deceipt of the Judges; who being inquisitors themselves against heretikes and wi

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The ninth Chapter.

A conclusion of the first booke, wherein is fore-shewed the tyrannicall crueltie of witchmongers and inquisitors, with a request to the reader to peruse the same. A ND bicause it may appeare unto the world what trecherous and faithlesse dealing, what extreame and intolerable tyrannie, what grosse and fond absurdities, what unnaturall &amp; uncivil discourtisie, what cancred and spitefull malice, what outragious and barbarous crueltie, what lewd and false packing, what cunning and craftie int

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The second Chapter.

The order of examination of witches by the inquistors. W OMEN suspected to be witches, after their apprehension may not be suffered to go home, or to other places, to seek suerties: for then (saith Bodin ) the people would be woorse willing to accuse them; for feare least at their returne home, they worke revenge upon them. In which respect Bodin commendeth much the Scottish custome The Scottish custōe of accusing a witch. and order in this behalfe: where (he saith) a hollowe peece of wood or a

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The third Chapter.

Matters of evidence against witches. I F an old woman threaten or touch one being in health, who dieth shortlie after; or else is infected with the leprosie, apoplexie, or anie other strange disease: it is (saith Bodin ) a permanent fact, and such an evidence, as condemnation or death must insue, without further proofe; if anie bodie have mistrusted hir, or said before that she was a witch./ 23. Item, if anie come in, or depart out of the chamber or house, the doores being shut; it is an apparen

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The fourth Chapter.

Confessions of witches, whereby they are condemned. S OME witches confesse (saith Bodin ) I. Bod. lib. 4. cap. 3. that are desirous to die; not for glorie, but for despaire: bicause they are tormented in their life time. Is there anie probabilitie that such would continue witches? Idem Ibid. But these may not be spared (saith he) although the lawe dooth excuse them. The best and surest confession is at shrift, to hir ghostlie father. Item, Joan. An. ad speculat. tit. de litis contest. part. 2. i

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The fift Chapter.

Presumptions, whereby witches are condemned. I F anie womans child chance to die at hir hand, I. Bod. de dæmono. lib. 4 cap. 4. so as no bodie knoweth how; it may not be thought or presumed that the mother killed it, except she be supposed a witch: and in that case it is otherwise, for she must upon that presumption be executed; except she can proove the negative or contrarie. Item, if the child of a woman that is suspected to be a witch, be lacking or gone from hir; it is to be presumed, that s

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The sixt Chapter.

Particular Interogatories used by the inquisitors against witches. I NEEDE not staie to confute such parciall and horrible dealings, being so apparentlie impious, and full of tyrannie which except I should have so manifestlie detected, even with their owne writings and assertions, few or none would have beleeved. But for brevities sake I will passe over the same; supposing that the ci/ting 28. of such absurdities may stand for a suffici/ent 19. confutation thereof. Now therefore I will proceed

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The seventh Chapter.

The inquisitors triall of weeping by conjuration. I CONJURE thee by the amorous teares, Triall of teares. which Jesus Christ our Saviour shed upon the crosse for the salvation of the world; and by the most earnest and burning teares of his mother the most glorious virgine Marie , sprinkled upon his wounds late in the evening; and by all the teares, which everie saint and elect vessell of God hath powred out heere in the world, and from whose eies he hath wiped awaie all teares; that if thou be

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The eight Chapter.

Certaine cautions against witches, and of their tortures to procure confession. B UT to manifest their further follies, I will recite some of their cautions, which are published by the ancient inquisitors, for perpetuall lessons to their successors: as followeth. The first caution is that, which was last rehearsed concerning weeping; the which (say they) is an infallible note. Secondlie, the judge must beware she touch no part of him, speciallie of his bare; and that he alwaies weare about his n

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The Ninth Chapter.

The fifteene crimes laid to the charge of witches, by witchmongers; speciallie by Bodin, in Dæmonomania. T HEY 1 denie God, and all religion. Answere. * [* Rom.] Then let them die therefore, or at the least be used like infidels, or apostataes. 2 They cursse, blaspheme, and provoke God with all despite. Answere. [A] Then let them have the law expressed in Levit. 24. and Deut. 13. &amp; 17. 3 They give their faith to the divell, and they worship and offer sacrifice unto him. Ans. Let such als

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The tenth Chapter.

A refutation of the former surmised crimes patched togither by Bodin, and the onelie waie to escape the inquisitors hands. I F more ridiculous or abhominable crimes could have beene invented, these poore women (whose cheefe fault is that they are scolds) should have beene charged with them. In this libell you dooe see is conteined all that witches are charged with; and all that also, which anie witchmoonger surmiseth, or in malice imputeth unto witches power and practise. Some of these crimes ma

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The eleventh Chapter.

The opinion of Cornelius Agrippa concerning witches, of his pleading for a poore woman accused of witchcraft, and how he convinced the inquisitors. C ORNELIUS AGRIPPA saith, that while he was in Italie , manie inquisitors in the dutchie of Millen troubled divers most honest &amp; noble matrones, privilie wringing much monie from them, untill their knaverie was detected. Further he saith, that being an advocate or councellor in the Commonwelth of Maestright in Brabant , he had sore contention

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The twelfe Chapter.

What the feare of death and feeling of torments may force one to doo, and that it is no marvell though witches condemne themselves by their owne confessions so tyrannicallie extorted. H E that readeth the ecclesiasticall histories, or remembreth the persecutions in Queene Maries time, shall find, that manie good men have fallen for feare of persecution, and returned unto the Lord againe. What marvell then, though a poore woman, such a one as is described else-where, &amp; tormented as is dec

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The first Chapter.

The order of their bargaine The double bargane of witches with the divell. or profession is double; the one solemne and publike; the other secret and private. That which is called solemne or publike, is where witches come togither at certeine assemblies, at the times prefixed, and doo not onelie see the divell in visible forme; but confer and talke familiarlie with him. In which conference the divell exhorteth them to observe their fidelitie unto him, promising them long life and prosperitie. Th

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The second Chapter.

The order of the witches homage done (as it is written by lewd inquisitors and peevish witchmoongers) to the divell in person; of their songs and danses, and namelie of La volta, and of other ceremonies, also of their excourses. S OMETIMES their homage Homage of witches to the divell. with their oth and bargaine is received for a certeine terme of yeares; sometimes for ever. Sometimes it consisteth in the deniall of the whole faith, sometimes in part. The first is, when the soule is absolutelie

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The third Chapter.

How witches are summoned to appeere before the divell, of their riding in the aire, of their accompts, of their conference with the divell, of his supplies, and their conference, of their farewell and sacrifices: according to Danæus, Psellus, &amp;c. H ITHERTO, for the most part, are the verie words conteined in M. Mal. or Bodin , or rather in both; or else in the new M. Mal. or at the least-wise of some writer or other, that mainteineth the almightie power of witches. But Danæus Danæus in d

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The fourth Chapter.

That there can no reall league be made with the divell the first author of the league, and the weake proofes of the adversaries for the same. I F the league be untrue, as are the residue of their confessions, the witchmongers arguments fall to the ground: for all the writers herein hold this bargaine for certeine, good, and granted, and as their onelie maxime. But surelie the/ 45. indentures, conteining those covenants, are sealed with butter; and the labels are but bables. What firme bargaine c

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The fift Chapter.

Of the private league, a notable tale of Bodins concerning a French ladie, with a confutation. T HE maner of their private league The maner of witches private league with the divell. is said to be, when the divell invisible, and sometimes visible, in the middest of the people talketh with them privatelie; promising, that if they will followe his counsell, he will supplie all their necessities, and make all their endevors prosperous: and so beginneth with small matters: whereunto they consent pri

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The sixt Chapter.

A disproofe of their assemblies, and of their bargaine. T HAT the joining of hands with the divell, the kissing of his bare buttocks, and his scratching and biting of them, are absurd lies; everie one having the gift of reason may plainlie perceive: in so much as it is manifest unto us by the word of God, that a spirit hath no flesh, bones, nor sinewes, whereof hands, buttocks, claws, teeth, and lips doo consist. For admit that the constitution of a divels bodie (as Tatian Tatianus contra Græcos

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The seventh Chapter.

A confutation of the objection concerning witches confessions. I T is confessed (saie some by the waie of objection) even of these women themselves, that they doo these and such other horrible things, as deserveth death, with all extremitie, &amp;c. Whereunto I answer, that whosoever consideratelie beholdeth their confessions, shall perceive all to be vaine, idle, false, inconstant, and of no weight; except their contempt and ignorance in religion: which is rather the fault of the negligent

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The eight Chapter.

What follie it were for witches to enter into such desperate perill, and to endure such intollerable tortures for no gaine or commoditie, and how it comes to passe that witches are overthrowne by their confessions. A LAS! 43. If they were so subtill, as witchmongers make them to be, they would espie that it were meere follie for them, not onelie to make a bargaine with the divell to throw their soules into hell fire, but their bodies to the tortures of temporall fire and death, for the accomplis

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The ninth Chapter.

How melancholie abuseth old women, and of the effects thereof by sundrie examples. I F anie man advisedlie marke their words, actions, cogitations, and gestures, he shall perceive that melancholie abounding in their head, and occupieng their braine, hath deprived or rather depraved their judgements, and all their senses: I meane not of coosening witches, but of poore melancholike women, which are themselves deceived. For you shall understand, that the force which melancholie hath, and the effect

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The tenth Chapter.

That voluntarie confessions may be untrulie made, to the undooing of the confessors, and of the strange operation of melancholie, prooved by a familiar and late example. B UT that it may appeere, that even voluntarie confession (in this case) may be untrulie made, though it tend to the destruction of the confessor; and that melancholie may moove imaginations to that effect: I will cite a notable instance concerning this matter, the parties themselves being yet alive, and dwelling in the parish o

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The eleventh Chapter.

The strange and divers effects of melancholie, and how the same humor abounding in witches, or rather old women, filleth them full of mervellous imaginations, and that their confessions are not to be credited. B UT in truth, H. Card. de var. rerum. cap. 8. Jo. Wierus de præst. lib. 6. cap. 8. this melancholike humor (as the best physicians affirme) is the cause of all their strange, impossible, and incredible confessions:/ 47. which are so fond, that I woonder how anie man can be abused thereby.

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The twelfe Chapter.

A confutation of witches confessions, especiallie concerning their league. B UT it is objected, An objection. that witches confesse they renounce the faith, The resolution. and as their confession must be true (or else they would not make it:) so must their fault be worthie of death, or else they should not be executed. Whereunto I answer as before; that their confessions are extorted, or else proceed from an unsound mind. Yea I saie further, that we our selves, which are sound of mind, and yet

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The xiii. Chapter.

A confutation of witches confessions, concerning making of tempests and raine: of the naturall cause of raine, and that witches or divels have no power to doo such things. A ND to speake more generallie of all the impossible actions referred unto them, as also of their false confessions; I saie, that there is none which acknowledgeth God to be onlie omnipotent, and the onlie worker of all miracles, nor anie other indued with meane sense, but will denie that the elements are obedient to witches,

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The xiiii. Chapter.

What would ensue, if witches confessions or wi[t]chmongers opinions were true, concerning the effects of witchcraft, inchantments, &amp;c. I F it were true But these suppositiōs are false, Ergo the consequencies are not true. that witches confesse, or that all writers write, or that witchmongers report, or that fooles beleeve, we should never have butter in the chearne, nor cow in the close, nor corne in the field, nor faire weather abroad, nor health within doores. Or if that which is conte

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The xv. Chapter.

Examples of forren nations, who in their warres used the assistance of witches; of eybiting witches in Ireland, of two archers that shot with familiars. I N the warres Witches in warres. between the kings of Denmarke and Sueveland , 1563 . the Danes doo write, that the king of Sueveland caried about with him in his campe, foure old witches, who with their charms so qualified the Danes , as they were thereby disabled to annoie their enimies: insomuch as, if they had taken in hand anie enterprise,

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The xvi. Chapter.

Authorities condemning the fantasticall confessions of witches, and how a popish doctor taketh upon him to disproove the same. C ERTEINE generall councels, by their decrees, have condemned the confessions and erronious credulitie of witches, to be vaine, fantasticall and fabulous. And even those, which are parcell of their league, wherupon our witchmongers doo so build, to wit; their night walkings and meetings with Herodias , and/ 66. the Pagan gods: at which time they should passe so farre in

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The xvii. Chapter.

Witchmongers reasons, to proove that witches can worke wonders, Bodins tale of a Friseland preest transported, that imaginations, proceeding of melancholie doo cause illusions. O LD M. Maleficarum Mal. Malef. pa. 1, cap. 3. Guli. Parisi. also saith, that the councels and doctors were all deceived heerein, and alledging authoritie therfore, confuteth that opinion by a notable reason, called Petitio principii , or rather, Ignotum per ignotius , in this maner: They can put changlings in the place o

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The xviii. Chapter.

C. de malef. L. nullus. L nemo. &amp; L. culpa. and affirmed by Mal. malef. And indeede they find lawe, and provide meanes thereby to mainteine this their bloudie humor. For it is written in their popish canons, that As for these kind of heretikes, how much soever they repent and returne to the faith, they may not be reteined alive, or kept in perpetuall prison; but be put to extreame death. Yea, M. Mal. Mal. malef. quæst. 17. writeth, that A witches sinne is the sinne against the Holie-ghos

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The xix. Chapter.

Of foure capitall crimes objected against witches, all fullie answered and confuted as frivolous. F IRST 1. Idolatrie, confuted. therefore they laie to their charge idolatrie. But alas without all reason: for such are properlie knowne to us to be idolaters, as doo externall worship to idols or strange gods. The furthest point that idolatrie can be stretched unto, is, that they, which are culpable therein, are such as hope for and seeke salvation at/ 71. the hands of idols, or of anie other than

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The xx. Chapter.

A request to such readers as loath to heare or read filthie and bawdie matters (which of necessitie are heere to be inserted) to passe over eight chapters. B UT in so much as I am driven A peroration to the readers. (for the more manifest bewraieng and displaieng of this most filthie and horrible error) to staine my paper with/ 57. writing thereon certeine of their beastlie and bawdie assertions and examples, whereby they confirme this their doctrine (being my selfe both ashamed, and loth once t

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The second Chapter.

Of bawdie Incubus and Succubus, and whether the action of venerie may be performed betweene witches and divels, and when witches first yeelded to Incubus. H ERETOFORE (they saie) Incubus Nider in fornicario. T. Brabant in lib. de apib. was faine to ravish women against their will, untill Anno. 1400: but now since that time witches consent willinglie to their desires: in so much as some one witch exerciseth that trade of lecherie with Incubus twentie or thirtie yeares togither; as was confessed b

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The third Chapter.

Of the divels visible &amp; invisible dealing with witches in the waie of lecherie. B UT as touching the divels visible or invisible execution of lecherie, it is written, that to such witches, as before have made a visible legue with the preest, (the divell I should saie) there is no necessitie that Incubus should appeere invisible: marrie to the standers by hee is for the most part invisible. This was doone at Ravenspurge. For proofe hereof James Sprenger and Institor affirme, that Manie ti

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The fourth Chapter.

That the power of generation is both outwardlie and inwardlie impeached by witches, and of divers that had their genitals taken from them by witches, and by the same meanes againe restored. T HEY also affirme, that the vertue of generation is impeached by witches, both inwardlie, and outwardlie: for intrinsecallie they represse the courage, and they stop the passage of the mans seed, so as it may not descend to the vessels of generation: also they hurt extrinsecallie, with images, hearbs, &a

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The fifth Chapter.

Of bishop Sylvanus his leacherie opened and covered againe, how maides having yellow haire are most combred with Incubus, how maried men are bewitched to use other mens wives, and to refuse their own. Y OU shall read in the legend, In vita Hieronym. how in the night time Incubus came to a ladies bed side, and made hot loove unto hir: whereat she being offended, cried out so lowd, that companie came and found him under hir bed in the likenesse of the holie bishop Sylvanus , Saincts as holie and c

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The sixt Chapter.

How to procure the dissolving of bewitched love, also to enforce a man (how proper so ever he be) to love an old hag: and of a bawdie tricke of a priest in Gelderland. T HE priests saie, that the best cure for a woman thus molested, next to confession, is excommunication. But to procure the dissolving of bewitched and constrained love, the partie bewitched must make a jakes of the lovers shooe. And to enforce a man, how proper so ever he be, to love an old hag, she giveth unto him to eate (among

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The seventh Chapter.

Of divers saincts and holie persons, which were exceeding bawdie and lecherous, and by certeine miraculous meanes became chaste. C ASSIANUS In coll. patrum. writeth, that S. Syren being of bodie verie lecherous, and of mind woonderfull religious, fasted and praied; to the end his bodie might be reduced miraculouslie to chastitie. At length came an angell unto him by night, and cut out of his flesh certeine kernels, which were the sparkes of concupiscence; so as afterwards he never had anie more

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The eight Chapter.

Certeine popish and magicall cures, for them that are bewitched in their privities. F OR direct cure to such as are bewitched in the privie members, the first and speciall is confession: then follow in a row, holie water, and/ 64. those ceremoniall trumperies, Ave Maries , and all maner of crossings; which are all said to be wholesome, except the witchcraft be perpetuall, and in that case the wife maie have a divorse of course. Item, Aliter. the eating of a haggister or pie helpeth one bewitched

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The ninth Chapter.

A strange cure doone to one that was molested with Incubus. N OW being wearied with the rehearsall of so manie lecheries most horrible, and very filthie and fabulous actions and passions of witches, together with the spirit Incubus , I will end with a true storie taken out of Jason Pratensis , Jaso. Pratensis de cerebri morbo, ca. 16. which though it be rude, yet is it not altogither so uncleane as the rest. There came (saith he) of late a masse priest unto me, making pitious moane, and saieng,

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The tenth Chapter.

A confutation of all the former follies touching Incubus, which by examples and proofes of like stuffe is shewed to be flat knaverie, wherein the carnall copulation with spirits is overthrowne. T HUS are lecheries covered with the cloke of Incubus and witchcraft, contrarie to nature and veritie: and with these fables is mainteined an opinion, that men have beene begotten without carnall copulation (as Hyperius and others write that Merlin Merlin begotten of Incubus. was, An. 440.) speciallie to

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The eleventh Chapter.

That Incubus is a naturall disease, with remedies for the same, besides magicall cures herewithall expressed. B UT in truth, this Incubus What Incubus is, &amp; who be most troubled therwith. is a bodilie disease (as hath beene said) although it extend unto the trouble of the mind: which of some is called The mare, oppressing manie in their sleepe so sore, as they are not able to call for helpe, or stir themselves under the burthen of that heavie humor, which is ingendred of a thicke vapor p

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The twelfe Chapter.

The censure of G. Chaucer, upon the knaverie of Incubus. N OW will I (after all this long discourse of abhominable cloked knaveries) here conclude with certeine of G. Chaucers verses, who as he smelt out the absurdities of poperie, so found he the priests knaverie in this matter of Incubus , and (as the time would suffer him) he derided their follie and falshood in this wise: Of transformations, ridiculous examples brought by the adversaries for the confirmation of their foolish doctrine. N OW t

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The first Chapter.

First, as touching the divell ( Bodin saith) J. Bodin abuseth scripture to proove a lie. that he dooth most properlie and commonlie transforme himselfe into a gote, confirming that opinion by the 33. and 34. of Esaie : where there is no one title* [* = tittle.] sounding to anie such purpose. Howbeit, he sometimes alloweth the divell the shape of a blacke Moore, and as he saith he used to appeare to Mawd Cruse , Kate Darey , and Jone Harviller . But I mervell, whether the divell createth himselfe

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Absurd reasons brought by Bodin, and such others, for confirmation of transformations. T HESE examples and reasons might put us in doubt, that everie asse, woolfe, or cat that we see, were a man, a woman, or a child. I marvell that no man useth this distinction in the definition of a man. But to what end should one dispute against these creations, and recreations; when Bodin washeth away all our arguments with one word, confessing that none can create any thing but God; acknowledging also the fo

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Of a man turned into an asse, and returned againe into a man by one of Bodins witches: S. Augustines opinion thereof. I T happened in the city of Salamin , in the kingdome of Cyprus (wherein is a good haven) that a ship loaden with merchandize staied there for a short space. In the meane time many of the souldiers and mariners went to shoare, to provide fresh victuals. What the divel shuld the witch meane to make chois of the English man? Among which number, a certaine English man, being a sturd

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The fourth Chapter.

A summarie of the former fable, with a refutation thereof, after due examination of the same. C ONCERNING the veritie or probabilitie of this enterlude, betwixt Bodin , M. Mal. the witch, the asse, the masse, the merchants, the inquisitors, the tormentors, &amp;c: First I woonder at the miracle of transubstantiation: Secondlie at the impudencie of Bodin and James Sprenger , for affirming so grosse a lie, devised beelike by the knight of the Rhodes , to make a foole of Sprenger , and an asse

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That the bodie of a man cannot be turned into the bodie of a beast by a witch, is prooved by strong reasons, scriptures, and authorities. B UT was this man an asse all this while? Or was this asse a man? Bodin saith (his reason onelie reserved) he was trulie transubstantiated into an asse; so as there must be no part of a man, but reason remaining in this asse. And yet Hermes Trismegistus Hermes Trismeg in suo Periandro. thinketh he hath good authoritie and reason to saie; Aliud corpus quàm huma

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The sixt Chapter.

The witchmongers objections, concerning Nabuchadnez-zar answered, and their errour concerning Lycanthropia confuted. M ALLEUS MALEFICARUM, Bodin , and manie other Their groundworke is as sure as to hold a quick eele by the taile. of them that mainteine witchcraft, triumph upon the storie of Nabuchadnez-zar ; as though Circes had transformed him with hir sorceries into an oxe, as she did others into swine, &amp;c. I answer, that he was neither in bodie nor shape transformed at all, accor/ding

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The seventh Chapter.

A speciall objection answered concerning transportations, with the consent of diverse writers thereupon. F OR the maintenance of witches transportations, they object the words of the Gospell, Matth. 4, 8. Luk. 3, 9. where the divell is said to take up Christ, and to set him on a pinnacle of the temple, and on a mountaine, &amp;c. Which if he had doone in maner and forme as they suppose, it followeth not therefore that witches could doo the like; nor yet that the divell would doo it for them

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The eight Chapter.

The witchmongers objection concerning the historie of Job answered. T HESE witchmongers, for lacke of better arguments, doo manie times object Job against me; although there be never a word in that storie, which either maketh for them, or against me: in so much as there is not/ 80. the name of a witch mentioned in the whole booke. But (I praie you) what witchmonger now seeing one so afflicted as Job , would not saie he were bewitched, as Job never saith? a For a Job. 1, 14. first there came a me

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The ninth Chapter.

What severall sorts of witches are mentioned in the scriptures, and how the word witch is there applied. B UT what sorts of witches so ever M. Mal. or Bodin saie there are; Moses spake onlie of foure kinds of impious couseners or witches (whereof our witchmongers old women which danse with the fairies, &amp;c; are none.) The first were Præstigiatores Pharaonis , 1. Præstigiatores Pharaonis. which (as all divines, both Hebrues and others conclude) were but couseners and jugglers, deceiving th

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And bicause I will avoid prolixitie and contention both at once, I will admit that Veneficæ were such witches, as with their poisons did much hurt among the children of Israell; and I will not denie that there remaine such untill this daie, bewitching men, and making them beleeve, that by vertue of words, and certeine ceremonies, they bring to passe such mischeefes, and intoxications, as they indeed accomplish by poisons. And this abuse in cousenage of people, together with the taking of Gods na

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The place of Deuteronomie expounded, wherin are recited all kind of witches; also their opinions confuted, which hold that they can worke such miracles as are imputed unto them. T HE greatest and most common objection is, that if there were not some, which could worke such miraculous or supernaturall feats, Deut. 18. 10. 11. by themselves, or by their divels, it should not have beene said; Let none be found among you, that maketh his sonne or his daughter to go through the fier, or that useth wi

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The third Chapter.

That women have used poisoning in all ages more than men, and of the inconvenience of poisoning. A S women in all ages have beene counted most apt to conceive witchcraft, and the divels speciall instruments therin, and the onelie or cheefe practisers therof: so also it appeareth, that they have been the first inventers, and the greatest practisers of poisoning, and more naturallie addicted and given thereunto than men: according to the saieng of Quintilian ; Latrocinium faciliùs in viro, venefic

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Of divers poisoning practises, otherwise called veneficia, committed in Italie, Genua, Millen, Wittenberge, also how they were discovered and executed. A NOTHER practise, Veneficæ in Italie. not unlike to that mentioned in the former chapter, was doone in Cassalis at Salassia in Italie , Anno 1536. where 40. Veneficæ or witches being of one confederacie, renewed a plague which was then almost ceased, besmeering with an ointment and a pouder, the posts and doores of mens houses; so as thereby who

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A great objection answered concerning this kind of witchcraft called Veneficium. I T is objected, that if Veneficium were comprehended under the title of manslaughter, it had beene a vaine repetition, and a disordered course undertaken by Moses , to set foorth a lawe against Veneficas severallie. But it might suffice to answer any reasonable christian, that such was the pleasure of the Holie-ghost, to institute a particular article herof, as of a thing more odious, wicked and dangerous, than any

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The sixt Chapter.

In what kind of confections that witchcraft, which is called Venificium, consisteth: of love cups, and the same confuted by poets. A S touching this kind of witchcraft, the principall part thereof consisteth in certeine confections prepared by lewd people to procure love; which indeed are meere poisons, bereaving some of the benefit of the braine, and so of the sense and understanding of the mind. And from some it taketh awaie life, &amp; that is more common than the other. These be called P

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The seventh Chapter.

It is proved by more credible writers, that love cups rather ingender death through venome, than love by art: and with what toies they destroie cattell, and procure love. B UT bicause there is no hold nor trust to these poets, who saie and unsaie, dallieng with these causes; so as indeed the wise may perceive they have them in derision: let us see what other graver authors speake hereof. Eusebius Cæsariensis Hieronym. in Ruff. Plin. lib. 25. cap. 3. Joseph lib. 11. de Judæorum antiquit. Aristot.

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The eight Chapter.

John Bodin triumphing against John Wier is overtaken with false Greeke &amp; false interpretation thereof. M ONSIEUR BODIN J. Bodin. triumpheth over doctor Wier herein, pronouncing a heavie sentence upon him; bicause he referreth this word to poison. But he reigneth or rather rideth over him, much more for speaking false Greeke; affirming that he calleth Veneficos Φαρμακεύσυς, which is as true as the rest of his reports and fables of witches miracles conteined in his bookes of divelish devis

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127. Mildred , An. Domi. 1574. Octob. 13. the base daughter of Alice Norrington , and now servant to William Sponer of Westwell in the countie of Kent , being of the age of seventeene yeares, was possessed with sathan in the night and daie aforesaid. Confer this storie with the woman of Endor, 1. Sam. 28. and see whether the same might not be accomplished by this devise. About two of the clocke in the afternoone of the same day, there came to the same Sponers house Roger Newman minister of Westw

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How the lewd practise of the Pythonist of Westwell came to light, and by whome she was examined; and that all hir diabolicall speach was but ventriloquie and plaine cousenage, which is prooved by hir owne confession. I T is written, that in the latter daies there shalbe shewed strange illusions, &amp;c: Matt. 24, 44. 2. Thes. 2, 9. in so much as (if it were possible) the verie elect shal/be 97. deceived: howbeit, S. Paule saith, they shalbe lieng and false woonders. Neverthelesse, this sente

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Bodins stuffe concerning the Pythonist of Endor, with a true storie of a counterfeit Dutchman. U PON the like tales dooth Bodin J. Bodin. lib. de dæmon. 3. cap. 2. build his doctrine, calling them Atheists that will not beleeve him, adding to this kind of witchcraft, the miraculous works of diverse maidens, that would spue pins, clowts, &amp;c: as one Agnes Brigs , and Rachell Pinder of London did, till the miracles were detected, and they set to open penance. Others he citeth of that sort,

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Of the great oracle of Apollo the Pythonist, and how men of all sorts have been deceived, and that even the apostles have mistaken the nature of spirits, with an unanswerable argument, that spirits can take no shapes. W ITH this kind of witchcraft, Apollo The amphibologies of oracles. and his oracles abused and cousened the whole world: which idoll was so famous, that I need not stand long in the description thereof. The princes and monarchs of the earth reposed no small confidence therein: the

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Why Apollo was called Pytho whereof those witches were called Pythonists: Gregorie his letter to the divell. B UT to returne to our oracle of Apollo at Delphos , who was called Pytho , for that Apollo slue a serpent so called, whereof the Pythonists take their name: I praie you consider well of this tale, which I will trulie rehearse out of the ecclesiasticall historie, written by Eusebius , Euseb. lib. 7. cap. 25. wherein you shall see the absurditie of the opinion, the cousenage of these oracl

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The sixt Chapter.

Apollo, who was called Pytho, compared to the Rood of grace: Gregories letter to the divell confuted. W HAT need manie words to confute this fable? For if Gregorie had beene an honest man, he would never have willinglie permitted, that the people should have beene further cousened with such a lieng spirit: or if he had beene halfe so holie as Eusebius maketh him, he would not have consented or yeelded to so lewd a request of the priest, nor have written such an impious letter, no not though good

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How diverse great clarkes and good authors have beene abused in this matter of spirits through false reports, and by meanes of their credulitie have published lies, which are confuted by Aristotle and the scriptures. P LUTARCH, Livie , and Valerius Maximus , with manie other grave authors, being abused with false reports, write that in times past beasts spake, and that images could have spoken and wept, and did let fall drops of blood, yea and could walk from place to place: which they/ 103. sai

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The eight Chapter.

Of the witch of Endor, and whether she accomplished the raising of Samuel truelie, or by deceipt: the opinion of some divines hereupon. T HE woman of Endor is comprised under this word Ob : for she is called Pythonissa . It is written in 2. Sam. cap. 28. 2. Sam. 28. that she raised up Samuel from death, and the other words of the text are stronglie placed, to inforce his verie resurrection. The mind and opinion of Jesus Syrach evidentlie appeareth to be, that Samuel in person was raised out from

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The ninth Chapter.

That Samuel was not raised indeed, and how Bodin and all papists dote herein, and that soules cannot be raised by witchcraft. F URTHERMORE, it is not likelie that God would answer Saule by dead Samuell , when he would not answer him by living Samuell : and most unlikelie of all, that God would answer him by a divell, that denied to doo it by a prophet. That he was not brought up perforce, the whole course of the scripture witnesseth, and/ 141. prooveth; as also our owne reason may give us to und

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The tenth Chapter.

That neither the divell nor Samuell was raised, but that it was a meere cousenage, according to the guise of our Pythonists. A GAINE, if the divell appeared, and not Samuell : whie is it said in Eccle. that he slept? for the divell neither sleepeth nor dieth. But in truth we may gather, that it was neither the divell in person, nor Samuell : but a circumstance is here described, according to the deceived opinion and imagination of Saule . Howbeit Augustine saith, that both these sides may easili

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The eleventh Chapter.

The objection of the witchmongers concerning this place fullie answered, and what circumstances are to be considered for the understanding of this storie, which is plainelie opened from the beginning of the 28. chap. of the 1. Samuel, to the 12. verse. W HERE such a supernaturall miracle is wrought, no doubt it is a testimonie of truth; as Peter Martyr P. Martyr in comment. in Sam. 28. verse. 9. affirmeth. And in this case it should have beene a witnesse of lies: for (saith he) a matter of such

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The twelfe Chapter.

The 12. 13. &amp; 14. verses of 1. Samuel 28. expounded: wherin is shewed that Saule was cousened and abused by the witch, and that Samuel was not raised, is prooved by the witches owne talke. T HE manner and circumstance of their communication, or of hir conjuration, is not verbatim set downe and expressed in the text; but the effect thereof breeflie touched: yet will I shew you the common order of their conjuration, and speciallie of hirs at this time used. When Saule The maner of the witc

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The xiii. Chapter.

The residue of 1. Sam. 28. expounded: wherin is declared how cunninglie this witch brought Saule resolutelie to beleeve that she raised Samuel, what words are used to colour the cousenage, and how all might also be wrought by ventriloquie. N OW commeth in Samuel to plaie his part: but I am persuaded it was performed in the person of the witch hir selfe, or of hir confederate. He saith to Saule ; 1. Sa. 28, 15. Why has thou disquieted me, to bring me up? As though without guile or packing it had

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The xiiii. Chapter.

Opinions of some learned men, that Samuel was indeed raised, not by the witches art or power, but by the speciall miracle of God, that there are no such visions in these our daies, &amp; that our witches cannot doo the like. A IAS and Sadaias write, that when the woman sawe the miracle indeed, and more than she looked for, or was woont to doo; she began to crie out, that this was a vision indeed, and a true one, not doone by hir art, but by the power of God. Which exposition is far more prob

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The xv. Chapter.

Of vaine apparitions, how people have beene brought to feare bugges, which is partlie reformed by preaching of the gospell, the true effect of Christes miracles. B UT certeinlie, some one knave in a white sheete hath cousened and abused manie thousands that waie; speciallie when Robin good-fellow kept such a coile in the countrie. But you shall understand, that these bugs speciallie are spied and feared of sicke folke, children, women, and cowards, which through weaknesse of mind and bodie, are

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The xvi. Chapter.

Finallie, this woman of Endor is in the scripture called Pythonissa : whereby it may appeare that she was but a verie cousener. For Pytho himselfe, whereof Pythonissa is derived, was a counterfet. And the originall storie of Apollo , Apollo Pytho uncased. who was called Pytho , bicause he killed a serpent of that name, is but a poeticall fable. For the poets saie he was the god of musicke, physicke, poetrie, and shooting. In heaven he is called Sol , in earth Liber pater , in hell Apollo . He fl

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S. Augustine , August. de verbis Dom. secundum Matth. sermone. 18. among other reasons, whereby he prooveth the ceasing of miracles, saith; Now blind flesh dooth not open the eies of the blind by the miracle of God, but the eies of our hart are opened by the word of God. Now is not our dead carcase raised any more up by miracle, but our dead bodies be still in the grave,/ 157. and our soules are raised to life by Christ. Now the eares of the deafe are not opened by miracle, but they which had th

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That the gift of prophesie is ceased. T HAT witches, nor the woman of Endor , nor yet hir familiar or divell can tell what is to come, may plainelie appeare by the words of the prophet, Isai. 41. who saith; Shew what things are to come, and we will saie you are gods indeed. According to that which Salomon saith; Who can tell a man what shall happen him under the sunne? 1 Sam. 28. Rom. 12. 1. Cor. 12. 1. Pet. 1. Marrie that can I (saith the witch of Endor to Saule .) But I will rather beleeve Pau

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That Oracles are ceased. T OUCHING oracles, which for the most part were idols of silver, gold, wood, stones, &amp;c: Thucidid. lib. 2. Cicer. de. divin. lib. 2. within whose bodies some saie uncleane spirites hid themselves, and gave answers: as some others saie, that exhalations rising out of the ground, inspire their minds, whereby their priests gave out oracles; so as spirits and winds rose up out of that soile, and indued those men/ 118. with the gift of prophesie of things to come, tho

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A tale written by manie grave authors, and beleeved by manie wise men of the divels death. An other storie written by papists, and beleeved of all catholikes, approoving the divels honestie, conscience, and courtesie. P LUTARCH saith, that his countriman * Epotherses [* read Epi ] told him, that as he passed by sea into Italie , manie passengers being in his bote, in an evening, when they were about the ilands Echinadæ , the wind quite ceased: and the ship driving with the tide, was brought at l

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The judgments of the ancient fathers touching oracles, and their abolishment, and that they be now transferred from Delphos to Rome. T HE opinions of the fathers, that oracles are ceased by the cōming of Christ, you shall find in these places following, to wit: Athanas. de human. verbi. fol. 55 &amp; 64 Justinus In dialogis adversus Judæos , Athanasius De humanitate verbi , Augustine De civitate Dei , Eusebius Lib. 7. cap. 6, Item lib. 5. cap. 1. 8. Rupertus In Joan. lib. 10. 12. Plutarch De

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Where and wherein couseners, witches, and preests were woont to give oracles, and to worke their feats. T HESE cousening oracles, or rather oraclers used (I saie) to exercise their feats and to doo their miracles most commonly in maids, in beasts, in images, in dens, in cloisters, in darke holes, in trees, in churches or churchyards, &amp;c: where preests, moonks, and friers had laid their plots, and made their confederacies aforehand, to beguile the world, to gaine monie, and to adde credit

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And some on the other side are so bewitched with follie, as they attribute to creatures that estimation, which rightlie and truelie apperteineth to God the creator of all things; affirming that the publike and private destinies of all humane matters, and whatsoever a man would knowe of things come or gone, is manifested to us in the heavens: so as by the starres and planets all things might be knowne. These would also, that nothing should be taken in hand or gone about, without the favourable as

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Proofes by the old and new testament, that certaine observations of the weather are lawfull. W HEN God by his word and wisedome had made the heavens, and placed the starres in the firmament, he said; Let them be for signes, Psalm. 13. Jerem. 54. Gen. 1. Ezech. 1. Gen. 9. and for seasons, and for daies, and yeares. When he created the rainebowe in the clouds, he said it should be for a signe and token unto us. Which we find true, not onelie of the floud past, but also of shewers to come. And ther

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That certeine observations are indifferent, certeine ridiculous, and certeine impious, whence that cunning is derived of Apollo, and of Aruspices. I KNOW not whether The ridiculous art of nativitie-casting. to disallow or discommend the curious observation used by our elders, who conjectured upon nativities: so as, if Saturne and Mercurie were opposite in anie brute signe, a man then borne should be dumbe or stammer much; whereas it is dailie seene, that children naturallie imitate their parent

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The predictions of soothsaiers and lewd priests, the prognostications of astronomers and physicians allowable, divine prophesies holie and good. T HE cousening tricks of oracling priests and monkes, are and have beene speciallie most abhominable. The superstitious observations of sensles augurors and soothsaiers (contrarie to philosophie, and without authoritie of scripture) What prophesies allowable. are verie ungodlie and ridiculous. Howbeit, I reject not the prognostications of astronomers, n

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The diversitie of true prophets, of Urim, and of the propheticall use of the twelve precious stones conteined therein, of the divine voice called Eccho. I T should appeare, that even of holie prophets there were diverse sorts. For David and Salomon , although in their psalmes and parables are conteined most excellent mysteries, Diverse degrees of prophesie. and notable allegories: yet they were not indued with that degree of prophesie, that Elie and Elisha were, &amp;c./ 127. For as often as

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Of prophesies conditionall: whereof the prophesies in the old testament doo intreate, and by whom they were published; witchmongers aunswers to the objections against witches supernaturall actions. C HRIST and his apostles prophesied of the calamities and afflictions, which shall greeve and disturbe the church of God in this life: also of the last daie, and of the signes and tokens that shall be shewed before that daie: and finallie of all things, which are requisite for us to foreknowe. Howbeit

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What were the miracles expressed in the old testament, and what are they in the new testament: and that we are not now to looke for anie more miracles. T HE miracles expressed in the old testament were manie, but the end of them all was one, though they were divers and differing in shew: as where the sacrifices of Moses , Elias , and Salomon , being abundantlie wet were burnt with fier from heaven, &amp;c. The varietie of toongs at the building of Gen. 11, 6. Gen. 21. Dan. 11. Babylon , Isaa

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Of divine, naturall, and casuall dreames, with their differing causes and effects. M ACROBIUS recounteth five differences of images, or rather imaginations exhibited unto them that sleepe, which for the most part doo signifie somewhat in admonition. There be also many subdivisions made hereof, which I thinke needlesse to reherse. In Jasper Peucer Peucer in divinat. ex somniis. they are to be seene, with the causes and occasions of dreames. There were woont to be delivered from God himselfe or hi

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The opinion of divers old writers touching dreames, and how they varie in noting the causes thereof. S YNESIUS, Themistius , Democritus , and others grounding themselves A dissonancie in opinions about dreames. upon examples that chance hath sometimes verified, persuade men, that nothing is dreamed in vaine: affirming that the hevenlie influencies doo bring foorth divers formes in corporall matters; and of the same influencies, visions and dreames are printed in the fantasticall power, which is

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The fourth Chapter.

Against interpreters of dreames, of the ordinarie cause of dreames, Hemingius his opinion of diabolicall dreames, the interpretation of dreames ceased. T HERE are bookes carried about concerning this matter, under the name of Abraham , who (as Philo In lib. gigantum saith) was the first inventor of the exposition of dreames: and so likewise of Salomon and Daniel . But Cicero In lib. de diviniatione confuteth the vanitie and follie of them that give credit to dreames. And as for the interpretors

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The fift Chapter.

That neither witches, nor anie other, can either by words or hearbs, thrust into the mind of a sleeping man, what cogitations or dreames they list; and whence magicall dreames come. I GRANT there maie be hearbs and stones found Seeke for such stuffe in my booke of Hartumim. and knowne to the physicians, which maie procure dreames; and other hearbs and stones, &amp;c: to make one bewraie all the secrets of his mind, when his bodie sleepeth, or at least wise to procure speech in sleepe. But t

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The sixt Chapter.

How men have beene bewitched, cousened or abused by dreames to dig and search for monie. H OW manie have beene bewitched Such would be imbarked in the ship of fooles. with dreames, and thereby made to consume themselves with digging and searching for monie, &amp;c: whereof they, or some other have drempt? I my selfe could manifest, as having knowne how wise men have beene that waie abused by verie simple persons, even where no dreame hath beene met withall, but waking dreames. And this hath

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The seventh Chapter.

The art and order to be used in digging for monie, revealed by dreames, how to procure pleasant dreames, of morning and midnight dreames. T HERE must be made Note this superstitious dotage. upon a hazell wand three crosses, and certeine words both blasphemous and impious must be said over it, and hereunto must be added certeine characters, &amp; barbarous names. And whilest the treasure is a digging, there must be read the psalmes, De profundis , Missa , Misereatur nostri , Requiem , Pater n

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The eight Chapter.

Sundrie receipts and ointments, made and used for the transportation of witches, and other miraculous effects: an instance therof reported and credited by some that are learned. I T shall not be amisse here in this place to repeate an ointment greatlie to this purpose, rehearsed by the foresaid John Bapt. Neap. wherein although he maie be overtaken and cousened by an old witch, and made not onelie to beleeve, but also to report a false tale; yet bicause it greatlie overthroweth the opinion of M.

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The ninth Chapter.

A confutation of the former follies, as well concerning ointments, dreames, &amp;c. as also of the assemblie of witches, and of their consultations and bankets at sundrie places, and all in dreames. B UT if it be true that S. Augustine saith, and manie other writers, that witches nightwalkings are but phantasies and dreames: then all the reportes of their bargaine, transporting, and mee/tings with 186. Diana , Minerva , &amp;c: are but fables; and then do they lie that mainteine those ac

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The tenth Chapter.

That most part of prophesies in the old testament were revealed in dreames, that we are not now to looke for such revelations, of some who have drempt of that which hath come to passe, that dreames proove contrarie, Nabuchadnez-zars rule to knowe a true expositor of dreames. I T is held and mainteined by divers, and gathered out of the 12. of Numbers , that all which was written or spoken by the prophets, among the children of Israel ( Moses excepted) was propounded to them by dreames. And indee

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The first Chapter.

How vainlie, absurdlie, and superstitiouslie the heathen used this kind of divination in their sacrifices, is manifested by their actions &amp; ceremonies in that behalfe practised, as well in times past, as at this houre. The Aegyptians had 666. severall sorts and kinds of sacrifices; the Romans had almost as manie; the Græ/cians 190. had not so few as they; the Persians and the Medes were not behind them; the Indies and other nations have at this instant their sacrifices full of varietie,

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The second Chapter.

Of the Jewes sacrifice to Moloch, a discourse thereupon, and of Purgatorie. T HE Jewes 2. Re. 23, 10 2. Chr. 33. Jerem. 7. used one kind of diabolical sacrifice, never taught them by Moses , Deut. 18, 10 Levi. 18, 21. Id. cap. 20. 2. namelie, to offer their children to Moloch , making their sonnes and their daughters to runne through the fire; supposing such grace and efficacie to have beene in that action, as other witches affirme to be in charmes and words. And therfore among other points of w

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The third Chapter.

The Canibals crueltie, of popish sacrifices exceeding in tyrannie the Jewes or Gentiles. T HE incivilitie Against the papists abhominable and blasphemous sacrifice of the masse. and cruell sacrifices of popish preests do yet exceed both the Jew and the Gentile: for these take upon them to sacrifice Christ himselfe. And to make their tyrannie the more apparent, they are not contented to have killed him once, but dailie and hourelie torment him with new deaths; yea they are not ashamed to sweare,

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The fourth Chapter.

The superstition of the heathen about the element of fier, and how it grew in such reverence among them, of their corruptions, and that they had some inkling of the godlie fathers dooings in that behalfe. A S touching the element of fier, &amp; the superstition therof about those businesses, you shall understand, that manie superstitious people and nations have received, reverenced, &amp; reserved fier, as the most holy thing among their sacrifices: insomuch (I saie) as they have worship

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The fift Chapter.

Of the Romane sacrifices: of the estimation they had of augurie, of the lawe of the twelve tables. T HE Romans , even after they were growne to great civilitie, and enjoied a most flourishing state and commonwealth, would sometimes sacrifice themselves, sometimes their children, sometimes their friends, &amp;c: consuming the same with fier, which they thought holie. Such estimation (I saie) was attributed to this art of divination upon the entrails of beasts, &amp;c: at Rome , as the che

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The sixt Chapter.

Colleges of augurors, their office, their number, the signification of augurie, that the practisers of that art were couseners, their profession, their places of exercise, their apparrell, their superstition. R OMULUS erected three colleges or centuries of those kinds of soothsaiers, which onelie (and none other) should have authoritie to expound the minds and admonishments of the gods. Afterwards that/ 194. number was augmented to five, and after that to nine: for they must needs be od. Magna c

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The seventh Chapter.

The times and seasons to exercise augurie, the maner and order thereof, of the ceremonies thereunto belonging. N O lesse regard was there had of the times of their Note the superstitious ceremonies of augurors. practise in that ministerie: for they must beginne at midnight, and end at noone, not travelling therein in the decaie of the day, but in the increase of the same; neither in the sixt or seventh houre of the daie, nor yet after the moneth of August; bicause then yoong birds flie about, an

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The eight Chapter.

Upon what signes and tokens augurors did prognosticate, observations touching the inward and outward parts of beasts, with notes of beasts behaviour in the slaughterhouse. T HESE kind of witches, whom we have now in hand, did also prognosticate good or bad lucke, according to the soundnes or imperfection of the entrailes of beasts; or according to the superfluities or infirmities of nature; or according to the abundance of humors unnecessarie, appearing in the inward parts and bowels of the beas

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The ninth Chapter.

A confutation of augurie, Plato his reverend opinion thereof, of contrarie events, and false predictions. B UT what credit is to be attributed to such toies and chances, which grow not of nature, but are gathered by the superstition of the interpretors? As for birds, who is so ignorant that conceiveth not, that/ 197. one flieth one waie, another another waie, about their privat necessities? And yet are the other divinations more vaine and foolish. Howbeit, Plato Plato in Phædro, in Timeo, in lib

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The tenth Chapter.

The cousening art of sortilege or lotarie, practised especiallie by Aegyptian vagabonds, of allowed lots, of Pythagoras his lot, &amp;c. T HE counterfeit Aegyptians , which were indeed Sortilege or lotshare. cousening vagabonds, practising the art called Sortilegium , had no small credit among the multitude: howbeit, their divinations were as was their fast and loose, and as the witches cures and hurtes, &amp; as the soothsaiers answers, and as the conjurors raisings up of spirits, and a

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The eleventh Chapter.

Of the Cabalisticall art, consisting of traditions and unwritten verities learned without booke, and of the division thereof. H ERE is place also for the Cabalisticall art, consisting of unwritten verities, which the Jewes doo beleeve and brag that God himselfe gave to Moses in the mount Sinai ; and afterwards was taught/ 199. onelie with livelie voice, by degrees of succession, without writing, untill the time of Esdras : even as the scholers of Archippus did use wit and memorie in steed of boo

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The twelfe Chapter.

When, how, and in what sort sacrifices were first ordained, and how they were prophaned, and how the pope corrupteth the sacraments of Christ. A T the first God manifested to our father Adam , Gen. 2. 17. by the prohibition of the apple, that he would have man live under a lawe, in obedience and submission; and not to wander like a beast without order or discipline. And after man had transgressed, Gen. 3. 6. and deserved thereby Gods heavie displeasure; yet his mercie Gen. 3. 15. prevailed; and

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The xiii. Chapter.

Of the objects whereupon the augurors used to prognosticate, with certeine cautions and notes. T HE Gentiles, which treat of this matter, repeat an innumerable multitude of objects, whereupon they prognosticate good or bad lucke. And a great matter is made of neezing, wherein the number of neezings &amp; the time therof is greatlie noted; the tingling in the finger, the elbowe, the toe, the knee, &amp;c: are sin/gular 202. notes also to be observed in this art; though speciallie heerin a

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The xiiii. Chapter.

The division of augurie, persons admittable into the colleges of augurie, of their superstition. T HE latter divinors in these mysteries, have divided their soothsaiengs into twelve superstitions: as Augustinus Niphus Aug. Niphus de auguriis, lib. 1. termeth them. The first is prosperitie; the second, ill lucke, as when one goeth/ 203. out of his house, and seeth an unluckie beast lieng on the right side of his waie; the third is destinie; the fourth is fortune; the fift is ill hap, as when an i

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The xv. Chapter.

Of the common peoples fond and superstitious collections and observations. A MONGST us there be manie women, and effeminat men O vaine follie and foolish vanitie! (marie papists alwaies, as by their superstition may appeere) that make great divinations upon the shedding of salt, wine, &amp;c: and for the observation of daies, and houres use as great *withcraft [* read , witch—] as in anie thing. For if one/ 148. chance to take a fall from a horsse, either in a slipperie or stumbling waie, he

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The xvi. Chapter.

How old writers varie about the matter, the maner and the meanes, whereby things augurificall are mooved. T HEOPHRASTUS and Themistius affirme, that whatsoever happeneth unto man suddenlie and by chance, commeth from the providence of God. So as Themistius gathereth, that men in that respect/ 206. prophesie, when they speake what commeth in their braine, upon the sudden; though not knowing or understanding what they saie. And that seeing God hath a care for us, Averroes. 12. metaphysic. it agree

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The xvii. Chapter.

How ridiculous an art augurie is, how Cato mocked it, Aristotles reason against it, fond collections of augurors, who allowed, and who disallowed it. V ERELIE all these observations being neither grounded on Gods word, The fond art of augurie convinced. nor physicall or philosophicall reason, are vanities, superstitions, lies, and meere witchcraft; as whereby the world hath long time beene, and is still abused and cousened. It is written; Acts. 1, 7. Non est vestrum scire tempora &amp; momen

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The 18. Chapter.

Fond distinctions of the heathen writers, concerning augurie. T HE heathen made a distinction betweene divine, naturall, and casuall auguries. Divine auguries were such, as men were made beleeve were done miraculouslie, as when dogs spake; as at the expulsion of Tarquinius C. Epidius. Homer. Iliad. 19. out of his kingdome; or when trees spake, as before the death of Cæsar ; or when horsses spake, as did a horsse, whose name was Zanthus . Manie learned christians confesse, that such things as may

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The 19. Chapter.

Of naturall and casuall augurie, the one allowed, and the other disallowed. N ATURALL augurie is a physicall or philosophicall observation; bicause humane and naturall reason may be yeelded for such events: as if one heare the cocke crow manie times together, a man may ghesse that raine will followe shortlie; as by the crieng of rooks, and by their extraordinarie using of their wings in their flight, bicause through a naturall instinct, provoked by the impression of the heavenlie bodies, they ar

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The xx. Chapter.

A confutation of casuall augurie which is meere witchcraft, and upon what uncertaintie those divinations are grounded. W HAT imagination worketh in man or woman, many leaves would not comprehend; for as the qualities thereof are strange, and almost incredible, so would the discourse thereof be long and tedious, wherof I had occasion to speake elsewhere. But the power of our imagination extendeth not to beasts, nor reacheth to birds, and therefore perteineth not hereunto. Neither can the chance f

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The xxi. Chapter.

That figure-casters are witches, the uncerteintie of their art, and of their contradictions, Cornelius Agrippas sentence against judiciall astrologie. T HESE casters of figures may bee numbred among the cousening witches, whose practise is above their reach, their purpose to gaine, their knowledge stolne from poets, their art uncerteine &amp; full of vanitie, more plainly derided in the scriptures, than any other follie. And thereupon many other trifling vanities are rooted and grounded; as

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The xxii Chapter.

The subtiltie of astrologers to mainteine the credit of their art, why they remaine in credit, certeine impieties conteined in astrologers assertions. I F you marke the cunning ones, you shall see them speake darkelie of things to come, Astrologers prognostications are like the answers of oracles. devising by artificiall subtiltie, doubtfull prognostications, easilie to be applied to everie thing, time, prince, and nation: and if anie thing come to passe according to their divinations, they fort

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The xxiii. Chapter.

Who have power to drive awaie divels with their onelie presence, who shall receive of God whatsoever they aske in praier, who shall obteine everlasting life by meanes of constellations, as nativitie-casters affirme. T HEY saie also, that he which hath Mars happilie placed in the ninth house of the heavens, shall have power to drive awaie divels with his onelie presence from them that be possessed. And he that shall praie to God, when he findeth the Moone and Jupiter joined with the dragons head

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The first Chapter.

But hereof more shall be said hereafter in due place. I grant that words sometimes have singular vertue and efficacie, either in persuasion or disuasion, as also diverse other waies; so as thereby some are converted from the waie of perdition, to the estate of salvation: and so contrariwise, according to the saieng of Solomon ; Prover. 18. Chron. 30. Psal. 10. Psal. 51. Psal. 139. Jerem. 32. Isai. 6. Isai. 50. Exod. 7. 8. 9. Prov. 16. Death and life are in the instru- ment of the toong: but even

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The second Chapter.

What is forbidden in scriptures concerning witchcraft, of the operation of words, the superstition of the Cabalists and papists, who createth substances, to imitate God in some cases is presumption, words of sanctification. T HAT which is forbidden in the scriptures touching inchantment or witch craft, is not the wonderfull working with words. For where/ 157. words have had miraculous operation, there hath beene alwaies the speciall providence, power and grace of God uttered to the strengthening

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The third Chapter.

What effect and offense witches charmes bring, how unapt witches are, and how unlikelie to worke those things which they are thought to doo, what would followe if those things were true which are laid to their charge. T HE words and other the illusions of witches, charmers, and conjurors, though they be not such in operation and effect, as they are commonlie taken to be: yet they are offensive to the majestie/ 219 and name of God, obscuring the truth of divinitie, &amp; also of philosophie.

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The fourth Chapter.

Why God forbad the practise of witchcraft, the absurditie of the lawe of the twelve tables, whereupon their estimation in miraculous actions is grounded, of their woonderous works. T HOUGH it be apparent, A common and universall error. that the Holie-ghost forbiddeth this art, bicause of the abuse of the name of God, and the cousenage comprehended therein: yet I confesse, the customes and lawes almost of all nations doo declare, that all these miraculous works, before by me cited, and many other

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The fift Chapter.

An instance of one arreigned upon the lawe of the twelve tables, whereby the said lawe is proved ridiculous, of two witches that could doo woonders. A LTHOUGH among us, we thinke them bewitched that wax suddenlie poore, and not them that growe hastilie rich; yet at Rome you shall understand, that (as Plinie A notable purgation of C. F. C. convented for a witch. reporteth) upon these articles one C. Furius Cressus was convented before Spurius Albinus ; for that he being but a little while free, a

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The sixt Chapter.

Lawes provided for the punishment of such witches as worke miracles, whereof some are mentioned, and of certeine popish lawes published against them. T HERE are other lawes Punishmēt of impossibilities. of other nations made to this incredible effect: as Lex Salicarum provideth punishment for them that flie in the aire from place to place, and meete at their nightlie assemblies, and brave bankets, carrieng with them plate, and such stuffe, &amp;c: even as we should make a lawe to hang him th

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The seventh Chapter.

Poetical authorities commonlie alleaged by witchmongers, for the proofe of witches miraculous actions, and for confirmation of their supernaturall power. H ERE have I place and oportunitie, to discover the whole art of witchcraft; even all their charmes, periapts, characters, amulets, praiers, blessings, curssings, hurtings, helpings, knaveries, cousenages, &amp;c. But first I will shew what authorities are produced to defend and mainteine the same, and that in serious sort,/ 224. by Bodin ,

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The eight Chapter.

Poetrie and poperie compared in inchantments, popish witchmongers have more advantage herein than protestants. Y OU see in these verses, the poets (whether in earnest or in jest I know not) ascribe unto witches &amp; to their charmes, more than is to be found in humane or diabolicall power. I doubt not but the most part of the readers hereof will admit them to be fabulous; although the most learned of mine adversaries (for lacke of scripture) are faine to produce these poetries for proofes,

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The ninth Chapter.

Popish periapts, amulets and charmes, agnus Dei, a wastcote of proofe, a charme for the falling evill, a writing brought to S. Leo from heaven by an angell, the vertues of S. Saviors epistle, a charme against theeves, a writing found in Christs wounds, of the crosse, &amp;c. T HESE vertues under these verses (written by pope Urbane the fift to the emperour of the Græcians ) are conteined in a periapt or tablet, to be continuallie worne about one, called Agnus Dei , which is a little cake, ha

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The tenth Chapter.

How to make holie water, and the vertues therof. S. Rufins charme, of the wearing and bearing of the name of Jesus, that the sacrament of confession and the eucharist is of as much efficacie as other charmes, &amp; magnified by L. Vairus. I F I did well, I should shew you the confection of all their stuffe, and how they prepare it; but it would be too long. And therefore you shall onlie have in this place a few notes for the composition of certeine receipts, which in stead of an Apothecarie

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The eleventh Chapter.

Of the noble balme used by Moses, apishlie counterfeited in the church of Rome. T HE noble balme that Moses made, having indeed manie excellent vertues, besides the pleasant and comfortable savour thereof; wherewithall Moses in his politike lawes enjoined kings, queenes, and princes to be annointed in their true and lawfull elections and coronations, untill the everlasting king had put on/ 239. man upon him, is apishlie counterfeited in the Romish church, with diverse terrible conjurations, thre

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The twelfe Chapter.

The opinion of Ferrarius touching charmes, periapts, appensions, amulets, &amp;c. Of Homericall medicines, of constant opinion, and the effects thereof. A RGERIUS FERRARIUS, Arg. Fer. lib. de medendi methodo. 2. cap. 11. De Homerica medicatione. a physician in these daies of great account, doth saie, that for somuch as by no diet nor physicke anie disease can be so taken awaie or extinguished, but that certeine dregs and relikes will remaine: therefore physicians use physicall alligations, a

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The xiii. Chapter.

Of the effects of amulets, the drift of Argerius Ferrarius in the commendation of charmes, &amp;c: foure sorts of Homericall medicines, &amp; the choice thereof; of imagination. A S touching mine opinion of these amulets, characters, and such other bables, I have sufficientlie uttered it elsewhere: and I will bewraie the vanitie of these superstitious trifles more largelie hereafter. And therefore at this time I onelie saie, that those amulets, which are to be hanged or carried about one

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The xiiii. Chapter.

Choice of Charmes against the falling evill, the biting of a mad dog, the stinging of a scorpion, the toothach, for a woman in travell, for the Kings evill, to get a thorne out of any member, or a bone out of ones throte, charmes to be said fasting, or at the gathering of hearbs, for sore eies, to open locks, against spirits, for the bots in a horsse, and speciallie for the Duke of Albas horsse, for sowre wines, &amp;c. T HERE be innumerable charmes of conjurers, bad physicians, lewd surgian

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The xv. Chapter.

The inchanting of serpents and snakes, objections aunswered concerning the same; fond reasons whie charmes take effect therin, Mahomets pigeon, miracles wrought by an Asse at Memphis in Aegypt, popish charmes against serpents, of miracle workers, the tameing of snakes, Bodins lie of snakes. C ONCERNING the charming of serpents and snakes, mine adversaries (as I have said) thinke they have great advantage by the words of David in the fiftie eight psalme; and by Jeremie , chapter eight, expounding

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The xvi. Chapter.

Charmes to carrie water in a sive, to know what is spoken of us behind our backs, for bleare eies, to make seeds to growe well, of images made of wax, to be rid of a witch, to hang hir up, notable authorities against waxen images, a storie bewraieng the knaverie of waxen images. L EONARDUS VAIRUS L. Vairus lib. fascin. 1. ca. 5. Oratio Tuscæ vestalis. saith, that there was a praier extant, whereby might be carried in a sive, water, or other liquor: I thinke it was Clam claie; which a crow taught

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The xvii. Chapter.

Sundrie sorts of charmes tending to diverse purposes, and first, certeine charmes to make taciturnitie in tortures. Also this: Psal. 44. Eructavit cor meum verbum bonum veritatem nunquam dicam regi. ❈ Otherwise: As the milke of our ladie was lussious to our Lord Jesus Christ; so let this torture or rope be pleasant to mine armes and members. ❈ Otherwise: Luk. 4. John. 19 Jesus autem transiens per medium illorum ibat. ❈ Otherwise: You shall not break a bone of him./ ERuctavit Psal. 44. Scripture

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The xviii Chapter.

I N die dominico sotularia juvenum axungia seu pinguedine porci, ut moris est, pro restauratione fieri perungunt : and when she is once come into the church, the witch can never get out, untill the *seachers * [= seekers] for hir give hir expresse leave to depart. But now it is necessarie to shew you how to prevent and cure all mischeefes wrought by these charmes &amp; witchcrafts, according to the opinion of M. Mal. Preservatives from witchcraft according to M. Mal. L. Vairus &amp; othe

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The xix. Chapter.

That one witchcraft maie lawfullie meete with another. S COTUS, Hostiensis , Gofridus , and all the old canonists agree, that it is lawfull to take awaie witchcraft by witchcraft, Et vana vanis contundere . And Scotus Scotus in 4. distinct. 34. de imperio. saith, It were follie to forbeare to encounter witchcraft by witchcraft; for (saith he) there can be none inconvenience therein; bicause the overthrower of witchcraft assenteth not to the works of the divell. And therefore he saith further, th

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The xx. Chapter.

Who are privileged from witches, what bodies are aptest to be bewitched, or to be witches, why women are rather witches than men, and what they are. N OW if you will know who and what persons are privileged from witches, you must understand, that they be even such Mal. malef. par. 2. quæ. 1. cap. 1. as cannot be bewitched. In the number of whome first be the in/quisitors, 278. and such as exercise publike justice upon them. Howbeit,* * Whereof looke more in a little booke set foorth in print. a

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The xxi. Chapter.

What miracles witchmongers report to have beene done by witches words, &amp;c: contradictions of witchmongers among themselves, how beasts are cured herby, of bewitched butter, a charme against witches, and a counter charme, the effect of charmes and words proved by L. Vairus to be woonderfull. I F I should go about to recite all charmes, I should take an infinite worke in hand. For the witching writers hold opinion, that anie thing al/most 197. [2] maie be therby brought to passe; &amp;

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The xxii. Chapter.

Lawfull charmes, or rather medicinable cures for diseased cattell. The charme of charmes, and the power thereof. B UT Direct and lawfull meanes of curing cattell, &amp;c. if you desire to learne true and lawfull charmes, to cure diseased cattell, even such as seeme to have extraordinarie sicknesse, or to be bewitched, or (as they saie) strangelie taken: looke in B. Googe his third booke, treating of cattell, and happilie you shall find some good medicine or cure for them: or if you list to s

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The xxiii. Chapter.

A confutation of the force and vertue falselie ascribed to charmes and amulets, by the authorities of ancient writers, both divines and physicians. M Y meaning is not, that these words, in the bare letter, can doo anie thing towards your ease or comfort in this behalfe; or that it were wholesome for your bodie or soule to weare them about your necke: for then would I wish you to weare the whole Bible, which must needs be more effectuall than anie one parcell thereof. But I find not that the apos

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The first Chapter.

Certeinlie, God indueth bodies with woonderfull graces, the perfect knowledge whereof man hath not reached unto: and on the one side, there is amongst them such mutuall love, societie, and consent; and on the other side, such naturall discord, and secret enimitie, that therein manie things are wrought to the astonishment of mans capacitie. But when deceit and diabolicall words are coupled therewith, then extendeth it to witchcraft and conjuration; as whereunto those naturall effects are falselie

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The second Chapter.

How the philosophers in times past travelled for the knowledge of naturall magicke, of Salomons knowledge therein, who is to be called a naturall magician, a distinction thereof, and why it is condemned for witchcraft. M ANIE philosophers; as namely Plato , Pythagoras , Empedocles , Democritus , &amp;c: travelled over all the world, to find out &amp; learne the knowlege of this art; &amp; at their returne they preached and taught, professed and published it. Yea, it should appeere by

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The third Chapter.

What secrets do lie hidden, and what is taught in naturall magicke, how Gods glorie is magnified therein, and that it is nothing but the worke of nature. I N Read Plinie in natural. hist. Cardan de rerum variet. Albertus de occulta rerum proprietate. Barthol. Neap. in natural. magia, &amp; many others. this art of naturall magicke, God almightie hath hidden manie secret mysteries; as wherein a man may learne the properties, qualities, and knowledge of all nature. For it teacheth to accomplis

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The fourth Chapter.

What strange things are brought to passe by naturall magicke. T HE dailie use and practise of medicine taketh awaie all admiration of the woonderfull effects of the same. Manie other things of lesse weight, being more secret and rare, seeme more miraculous. As for example (if it be true that J. Bap. Neap. and many other writers doo constantlie affirme.) Tie a wild bull to a figtree, and he will be presentlie tame; or hang an old cocke thereupon, and he will immediatlie be tender; as also the fea

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The fift Chapter.

The incredible operation of waters, both standing and running; of wels, lakes, rivers, and of their woonderfull effects. T HE operation of waters, and their sundrie vertues are also incredible, I meane not of waters compounded and distilled: for it were endlesse to treate of their forces, speciallie concerning medicines. But we have heere even in Of late experience neere Coventrie, &amp;c. England naturall springs, wels, and waters, both standing and running, of excellent vertues, even such

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The sixt Chapter.

The vertues and qualities of sundrie pretious stones, of cousening Lapidaries, &amp;c. T HE excellent vertues and qualities of stones, found, conceived and tried by this art, is woonderfull. Howbeit many things most false and fabulous are added unto their true effects, wherewith I thought good in part to trie the readers patience and cunning withall. An Aggat (they saie) hath vertue against the biting of scorpions or serpents. It is written (but I will not stand to it) that it maketh a man e

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The seventh Chapter.

Whence the pretious stones receive their operations, how curious Magicians use them, and of their seales. C URIOUS Magicians affirme, that these stones receive their vertues altogether of the planets and heavenlie bodies, and have not onelie the verie operation of the planets, but sometimes the verie images and impressions of the starres naturallie ingraffed in them, and otherwise ought alwaies to have graven upon them, the similitudes of such monsters, beasts, and other devises, as they imagine

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The eight Chapter.

The sympathie and antipathie of naturall and elementarie bodies declared by diverse examples of beasts, birds, plants, &amp;c. I F I Agreement &amp; disagreement in sufferance. should write of the strange effects of Sympathia and Antipathia, I should take great paines to make you woonder, and yet you would scarse beleeve me. And if I should publish such conclusions as are common and knowne, you would not regard them. And yet Empedocles thought all things were wrought hereby. It is almost

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The ninth Chapter.

The former matter prooved by manie examples of the living and the dead. A ND as we see in stones, herbs, &amp;c: strange operation and naturall love and dissention: so doo we read, that in the bodie of a man, This common experience can justifie. there be as strange properties and vertues naturall. I have heard by credible report, and I have read many grave authors constantlie affirme, that the wound of a man murthered reneweth bleeding; at the presence of a deere freend, or of a mortall enim

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The tenth Chapter.

The bewitching venome conteined in the bodie of an harlot, how hir eie, hir toong, hir beautie and behavior bewitcheth some men: of bones and hornes yeelding great vertue. T HE The venom or poison of an harlot. vertue conteined within the bodie of an harlot, or rather the venome proceeding out of the same maie be beheld with great admiration. For hir eie infecteth, entiseth, and (if I maie so saie) bewitcheth them manie times, which thinke themselves well armed against such maner of people. Hir

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The eleventh Chapter.

Two notorious woonders and yet not marvelled at. I THOUGHT good here to insert two most miraculous matters, of the one I am Testis oculatus , an eie witnesse; of the other I am so crediblie and certeinelie informed, that I dare and doo beleeve it to be verie true. When Maister T. Randolph returned out of Russia , after his ambassage dispatched, a gentleman of his traine/ 306. brought home a monument of great accompt, in nature and in propertie very wonderfull. And bicause I am loath to be long

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The twelfe Chapter.

Of illusions, confederacies, and legierdemaine, and how they may be well or ill used. M ANIE writers have beene abused as well by untrue reports, as by illusion, and practises of confederacie and legierdemaine, &amp;c: sometimes imputing unto words that which resteth in the nature of the thing; and sometimes to the nature of the thing, that which proceedeth of fraud and deception of sight. But when these experiments growe to superstition or impietie, they are either to be forsaken as vaine,

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The xiii. Chapter.

Of private confederacie, and of Brandons pigeon. P RIVATE confederacie I meane, when one (by a speciall plot laid by himselfe, without anie compact made with others) persuadeth the beholders, that he will suddenlie and in their presence doo some miraculous feat, which he hath alredie accomplished privilie. As for example, he will shew you a card, or anie other like thing: and will saie further unto you; Behold and see what a marke it hath, and then burneth it; and nevertheles fetcheth another li

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The xiiii. Chapter.

Of publike confederacie, and whereof it consisteth. P UBLIKE confederacie is, when there is before hand a compact made betwixt diverse persons; the one to be principall, the rest to be assistants in working of miracles, or rather in cousening and abusing the beholders. As when I tell you in the presence of a multitude what you have thought or doone, or shall doo or thinke, when you and I were thereupon agreed before. And if this be cunninglie and closelie handled, it will induce great admiration

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The xv. Chapter.

How men have beene abused with words of equivocation, with sundrie examples thereof. S OME have taught, and others have written certeine experiments; in the expressing whereof they have used such words of equivocation, as wherby manie have beene overtaken and abused through/ 310. rash credulitie: so as sometimes (I saie) they have reported, taught, and written that which their capacitie tooke hold upon, contrarie to the truth and sincere meaning of the author. A jest among watermen touching Ston

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The xvi. Chapter.

How some are abused with naturall magike, and sundrie examples thereof when illusion is added thereunto, of Jacobs pied sheepe, and of a blacke Moore. B UT as these notable and wonderfull experiments and conclusions that are found out in nature it selfe (through wisedome, learning, and industrie) doo greatlie oppose and astonnish the capacitie of man: so (I saie) when deceipt and illusion is annexed thereunto, then is the wit, the faith, &amp; constancie of man searched and tried. The inconv

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The xvii. Chapter.

The opinion of witchmongers, that divels can create bodies, and of Pharaos magicians. I T is affirmed by James Sprenger and Henrie Institor , in M. Mal. M. Malef. p. 1. q. 10. who cite Albert In lib. de animalib. for their purpose, that divels and witches also can truelie make living creatures as well as God; though not at an instant, yet verie suddenlie. Howbeit, all such as are rightlie informed in Gods word, shall manifestlie John. 1, 3. Coloss. 1, 16. perceive and confesse the contrarie, as

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The xviii. Chapter.

How to produce or make monsters by art magike, and why Pharaos magicians could not make lice. S TRATO, Naturall conclusiōs. Democritus , Empedocles , and of late, Jo. Bap. Neap. teach by what meanes monsters may be produced, both from beast and also from fowle. Aristotle himselfe teacheth to make a chicken have foure legs, and as manie wings, onlie by a doubled yolked eg: whereby also a serpent may be made to have manie legs. Or any thing that produceth egs, may likewise be made double membred,

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The xx. Chapter.

A comparison betwixt Pharaos magicians and our witches, and how their cunning consisted in juggling knacks. T HUS you see that it hath pleased GOD to shew unto men that seeke for knowledge, such cunning in finding out, compounding, and framing of strange and secret things, as thereby he seemeth to have bestowed upon man, some part of his divinitie. Howbeit, God (of nothing, with his word) hath created all things, and dooth at his will, beyond the power and also the reach of man, accomplish whats

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The xxi. Chapter.

That the serpents and frogs were trulie presented, and the water poisoned indeed by Jannes and Jambres, of false prophets, and of their miracles, of Balams asse. T RUELIE I thinke there were no inconvenience granted, though I should admit that the serpent and frogs were truelie presented, and the water truelie poisoned by Jannes and Jambres ; Pharaos magicians were not maisters of their owne actions. not that they could execute such miracles of themselves, or by their familiars or divels: but th

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The xxii. Chapter.

The art of juggling discovered, and in what points it dooth principallie consist. N OW because such occasion is ministred, and the matter so pertinent to my purpose, and also the life of witchcraft and cousenage so manifestlie delivered in the art of juggling; I thought good to discover it, together with the rest of the other deceiptfull arts; being sorie that it falleth out to my lot, to laie open the secrets of this mysterie, to the hinderance of such poore men as live thereby: whose dooings h

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The xxiii. Chapter.

Of the ball, and the manner of legierdemaine therewith, also notable feats with one or diverse balles. C ONCERNING Great varietie of plaie with the balles, &amp;c. the ball, the plaies &amp; devises thereof are infinite, in somuch as if you can by use handle them well, you may shewe therewith a hundreth feats. But whether you seeme to throw the ball into your left hand, or into your mouth, or into a pot, or up into the aier, &amp;c: it is to be kept still in your right hand. If you p

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The xxiiii. Chapter.

Of conveiance of monie. T HE The monie must not be of too small nor of too large a circumference for hindering of the conveiance. conveieng of monie is not much inferior to the ball, but much easier to doo. The principall place to keepe a peece of monie is the palme of your hand, the best peece to keepe is a testor; but with exercise all will be alike, except the mony be verie small, and then it is to be kept betwixt the fingers, almost at the fingers end, whereas the ball is to be kept beelowe

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The xxv. Chapter.

An excellent feat, to make a two penie peece lie plaine in the palme of your hand, and to be passed from thence when you list. P UT a little red wax (not too thin) upon the naile of your longest finger, then let a stranger put a two penie peece into the palme of your hand, and shut your fist suddenlie, and conveie the two penie peece upon the wax, which with use you may so accomplish, as no man shall perceive it. Then and in the meane time use *words * As, Ailif, casyl, zaze, hit mel meltat: Sat

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The xxvi. Chapter.

To transforme anie one small thing into anie other forme by folding of paper. T AKE a sheete of paper, or a handkercher, and fold or double the same, so as one side be a little longer than an other: then put a counter betweene the two sides or leaves of the paper or handkercher, up to the middle of the top of the fold, holding the same so as it be not perceived, and laie a groat on the outside thereof, right against the counter, and fold it downe to the end of the longer side: and when you unfol

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The xxvii. Chapter.

Of cards, with good cautions how to avoid cousenage therein: speciall rules to conveie and handle the cards, and the maner and order how to accomplish all difficult and strange things wrought with cards. H AVING now bestowed some waste monie among you, I will set you to cards; by which kind of witchcraft a great number of people have juggled awaie not onelie their monie, but also their lands,/ 332. their health, their time, and their honestie. I dare not (as I could) shew the lewd juggling that

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The xxviii. Chapter.

How to tell what card anie man thinketh, how to conveie the same into a kernell of a nut or cheristone, &amp;c: and the same againe into ones pocket: how to make one drawe the same or anie card you list, and all under one devise. T AKE Tricks with cards, &amp;c: which must be doone with confederacie. a nut, or a cheristone, &amp; burne a hole through the side of the top of the shell, and also through the kernell (if you will) with a hot bodkin, or boare it with a nall; and with the e

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The xxix. Chapter.

Of fast or loose, how to knit a hard knot upon a handkercher, and to undoo the same with words. T HE Aegyptians juggling witchcraft or sortilegie standeth much in fast or loose, whereof though I have written somwhat generallie alreadie, yet having such oportunitie I will here shew some of their particular feats; not treating of their common tricks which is so tedious, nor of their fortune telling which is so impious; and yet both of them meere cousenages. Fast and loose with a handkercher. ¶ Mak

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The xxx. Chapter.

Juggling knacks by confederacie, and how to know whether one cast crosse or pile by the ringing. L AIE a wager with your confederate (who must seeme simple, or obstinatlie opposed against you) that standing behind a doore, you will (by the sound or ringing of the monie) tell him whether he cast crosse or pile: so as when you are gone, and he hath fillipped the monie before the witnesses who are to be cousened, he must saie; What is it? What ist? signes of confederacie. What is it, if it be cross

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The xxxi. Chapter.

Boxes to alter one graine into another, or to consume the graine or corne to nothing. T HERE be divers juggling boxes with false bottoms, wherein manie false feates are wrought. First they have a box covered or rather footed alike at each end, the bottome of the one end being no deeper than as it may conteine one lane of corne or pepper glewed thereupon. Then use they to put into the hollow end Note the maner of this conveiance. thereof some other kind of graine, ground or unground; then doo the

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The xxxii Chapter.

To burne a thred, and to make it whole againe with the ashes thereof. I T Marke the maner of this conceit and devise. is not one of the woorst feats to burne a thred handsomelie, and to make it whole againe: the order whereof is this. Take two threds, or small laces, of one foote in length a peece: roll up one of/ 342. them round, which will be then of the quantitie of a pease, bestow the same betweene your left forefinger and your thombe. Then take the other thred, and hold it foorth at length,

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The xxxiii. Chapter.

Now you shall understand, that after the first seven leaves, everie seventh leafe in the booke is to be painted, saving one seven leaves, which must remaine white. Howbeit you must observe, that at each Bumleafe or high inch of paper, seven leaves distant, opposite one directlie and lineallie against the other, through the thicknesse of the booke, the same page with the page precedent so to be painted with the like colour or picture; and so must you passe through the booke with seven severall so

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The xxxiiii. Chapter.

Desperate or dangerous juggling knacks, wherein the simple are made to thinke, that a seelie juggler with words can hurt and helpe, kill and revive anie creature at his pleasure: and first to kill anie kind of pullen, and to give it life againe. T AKE a hen, a chicke, or a capon, and thrust a nall or a fine sharpe pointed knife through the midst of the head thereof, the edge towards the bill, so as it may seeme impossible for hir to scape death: then use words, and pulling out the knife, laie ot

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The first Chapter.

And bicause the practisers heereof would be thought wise, learned, cunning, and their crafts maisters, they have devised words of art, sentences and epithets obscure, and confectious* [* confections] so innu/merable 354. (which are also compounded of strange and rare simples) as confound the capacities of them that are either set on worke heerein, or be brought to behold or expect their conclusions. For what plaine man would not beleeve, that they are learned and jollie fellowes, that have in su

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The second Chapter.

The Alcumysters drift, the Chanons yeomans tale, of alcumysticall stones and waters. N OW you must understand that the end and drift of all their worke, is, to atteine unto the composition of the philosophers stone, called Alixer, and to the stone called Titanus; and to Magnatia, which is a water made of the foure elements, which (they saie) the philosophers are sworne neither to discover, nor to write of. And by these they mortifie quicke silver, and make it malleable, and to hold touch: heereb

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The third Chapter.

Of a yeoman of the countrie cousened by an Alcumyst. I COULD cite manie Alcumysticall cousenages wrought by Doctor Burcot , Feates , and such other; but I will passe them over, and onelie repeate three experiments of that art; the one practised upon an honest yeoman in the countie of Kent , the other upon a mightie prince, the third upon a covetous preest. And first touching the yeoman, he was overtaken and used in maner and forme following, by a notable cousening varlot, who professed Alcumyst

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The fourth Chapter.

A certeine king abused by an Alcumyst, and of the kings foole a pretie jest. T HE A king cousened by Alcumystrie. second example is of another Alcumyst that came to a certeine king, promising to worke by his art manie great things, as well in compounding and transubstantiating of mettals, as in executing of other exploites of no lesse admiration. But before he beganne, he found the meanes to receive by vertue of the kings warrant, a great summe of monie in prest, assuring the king and his counce

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The fift Chapter.

A notable storie written by Erasmus of two Alcumysts, also of longation and curtation. T HE Eras. in colloq. de arte alcumystica. third example is reported by Erasmus , whose excellent learning and wit is had to this daie in admiration. He in a certeine dialog intituled Alcumystica doth finelie bewraie the knaverie of this craftie art;/ 255. wherein he proposeth one Balbine , a verie wise, learned, and devout preest, howbeit such a one as was bewitched, and mad upon the art of Alcumystrie. Which

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The sixt Chapter.

The opinion of diverse learned men touching the follie of Alcumystrie. A LBERT The substances of things are not transmutable. in his booke of minerals reporteth, that Avicenna treating of Alcumystrie, saith; Let the dealers in Alcumystrie understand, that the verie nature and kind of things cannot be changed,/ 369. but rather made by art to resemble the same in shew and likenesse: so that they are not the verie things indeed, but seeme so to be in appearance: as castels and towers doo seeme to b

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The seventh Chapter.

That vaine and deceitfull hope is a great cause why men are seduced by this alluring art, and that there labours therein are bootelesse, &amp;c. H ITHERTO somewhat at large I have detected the knaverie of the art Alcumysticall, partlie by reasons, and partlie by examples: so that the thing it selfe maie no lesse appeare to the judiciall eie of the considerers;/ 262. than the bones and sinewes of a bodie anatomized, to the corporall eie of the beholders. Now it shall not be amisse nor imperti

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The eight Chapter.

A continuation of the former matter, with a conclusion of the same. T HAT which I have declared before, by reasons, examples, and authorities, I will now prosecute and conclude by one other example; to the end that we, as others in former ages, maie judge of vaine hope accordinglie, and be no lesse circumspect to avoid the inconveniences therof, than Ulysses was warie to escape the incantations of Circes that old transforming witch. Which example of mine is drawne from Lewes the Erasmus in collo

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The second Chapter.

An inventarie of the names, shapes, powers, governement, and effects of divels and spirits, of their severall segniories and degrees: a strange discourse woorth the reading. T HEIR Salomons notes of conjuration. first and principall king (which is of the power of the east) is called Baëll ; Baell. who when he is conjured up, appeareth with three heads; the first, like a tode; the second, like a man; the third, like a cat. He speaketh with a hoarse voice, he maketh a man go invisible, he hath und

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The third Chapter.

The houres wherin principall divels may be bound, to wit, raised and restrained from dooing of hurt. A MAYMON king of the east, Gorson king of the south, Zimimar king of the north, Goap king and prince of the west, may be bound from the third houre, till noone, and from the ninth houre till evening. Marquesses may be bound from the ninth houre till compline, and from compline till the end of the daie. Dukes maybe bound from the first houre till noone; and cleare wether is to be observed. Prelate

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The fourth Chapter.

The forme of adjuring or citing of the spirits aforesaid to arise and appeare. W HEN you will have anie spirit, you must know his name and office; you must also fast,* [* fast not in Wier ] and be cleane from all pollusion, three or foure daies before; so will the spirit be the more obedient unto you. Then make a circle, and call up the spirit with great intention, and holding a ring in your hand, rehearse in your owne name, and your companions (for one must alwaies be with you) this/ 394. praie

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The fift Chapter.

A confutation of the manifold vanities conteined in the precedent chapters, speciallie of commanding of divels. H E that can be persuaded that these things are true, or wrought indeed according to the assertion of couseners, or according to the supposition of witchmongers &amp; papists, may soone be brought to beleeve that the moone is made of greene cheese. You see in this which is called Salomons conjuration, there is a perfect inventarie registred of the number of divels, of their names,

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The vi. Chapter.

The names of the planets, their characters, togither with the twelve signes of the zodiake, their dispositions, aspects, and government, with other observations. A daie naturall is the space of foure and twentie houres, accounting the night withall, and beginneth at one of the clocke after midnight. An artificiall daie is that space of time, which is betwixt the rising and falling of the ☉ &amp;c. All the rest is night, &amp; beginneth at the ☉ rising. Hereafter followeth a table, showin

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The seventh Chapter.

The characters of the angels of the seaven daies, with their names: of figures, seales and periapts....

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The eight Chapter.

An experiment of the dead. F IRST Conjuring for a dead spirit. fast and praie three daies, and absteine thee from all filthinesse; go to one that is new buried, such a one as killed himselfe or destroied himselfe wilfullie: or else get thee promise of one that shalbe hanged, and let him sweare an oth to thee, after his bodie is dead, that his spirit shall come to thee, and doo thee true service, at thy commandements, in all daies, houres, and minuts. And let no persons see thy doings, but thy *f

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The ninth Chapter.

A licence for Sibylia to go and come by at all times. I CONJURE thee Sibylia , which art come hither before me, by the commandement of thy Lord and mine, that thou shalt have no powers, in thy going or comming unto me, imagining anie evill in anie maner of waies, in the earth or under the earth, of evill dooings, to anie person or persons. I conjure and command thee Sibylia by all the riall words and vertues that be written in this booke, that thou shalt not go to the place from whence thou cam

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The tenth Chapter.

To know of treasure hidden in the earth. W RITE This would be much practised if it were not a cousening knacke. in paper these characters following, on the saturdaie, in the houre of ☽, and laie it where thou thinkest treasure to be: if there be anie, the paper will burne, else not. And these be the characters. IN the name of the Father, and of the Sonne, and of the Holie-ghost. First go to a faire parlor or chamber, &amp; an even ground, and in no loft, and from people nine daies; for it is

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The eleventh Chapter.

An experiment following, of Citrael, &amp;c: * angeli [* These three words Ital. ] diei dominici . O Ye glorious angels written in this square, be you my coadjutors &amp; helpers in all questions and demands, in all my busines, and other causes, by him which shall come to judge the quicke and the dead, and the world by fier. O angeli gloriosi in hac quadra scripti, estote coadjutores &amp; auxiliatores in omnibus quæstionibus &amp; interrogationibus, in omnibus negotiis, cæterís

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The twelfe Chapter.

How to enclose a spirit in a christall stone. T HIS operation following, is to have a spirit inclosed Observations of clenlinesse, abstinence, and devotion. into a christall stone or berill glasse, or into anie other like instrument, &amp;c. ¶ First thou in the new of the ☽ being clothed with all new, and fresh, &amp; cleane araie, and shaven, and that day to fast with bread and water, and being cleane confessed, saie the seaven* [* penitential] psalmes, and the letanie, for the space of

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The xiii. Chapter.

An experiment of Bealphares. T HIS is proved the noblest carrier that ever did serve anie man upon the earth, &amp; here beginneth the inclosing of the said spirit, &amp; how to have a true answer of him, without anie craft or harme; and he will appeare unto thee in the likenesse of a faire man, or faire woman, the which spirit will come to thee at all times. And if thou wilt command him to tell thee of hidden treasures that be in anie place, he will tell it thee: or if thou wilt command

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The xiiii. Chapter.

To bind the spirit Bealphares, and to lose him againe. N OW when he is appeared, bind him with these words which followe. ¶ I conjure thee Bealphares , by God the father, by God the sonne, and by God the Holie-ghost, and by all the holie companie in heaven; and by their vertues and powers I charge thee Bealphares , that thou shalt not depart out of my sight, nor yet to alter thy bodilie shape, that thou art appeared in, nor anie power shalt thou have of our bodies or soules, earthlie or ghostlie

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The xv. Chapter.

The making of the holie water.* [* These Rom.] E XORCISO † Absque exorcismo sal non sit sanctus. [† Lat. in small Ital. ] te creaturam salis, per Deum vivum ✠ per Deum ✠ verum ✠ per Deum sanctum ✠ per Deum qui te per Elizœum prophetam in aquam mitti jussit, ut sanaretur sterilitas aquæ, ut efficiaris sal exorcisatus in salutem credentium; ut sis omnibus te sumentibus sanitas animæ &amp; corporis, &amp; effugiat atque discedat ab eo loco, qui aspersus fuerit omnis phantasia &amp; nequ

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The xvi. Chapter.

To make a spirit to appeare in a christall. I DOO conjure thee N. by the father, and the sonne, and the Holie-ghost, the which is the beginning and the ending, the first and the last, and by the latter daie of judgement, that thou N. doo appeare, in this christall stone, or anie other instrument, at my pleasure, to mee and to my felow, gentlie and beautifullie, in faire forme of a boy of twelve yeares of age, without hurt or damage of anie of our bodies or soules; and certeinlie to informe and

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The xvii. Chapter.

An experiment of the dead. F IRST go and get of some person that shalbe put to death, a promise, and sweare an oth unto him, that if he will come to thee, after his death, his spirit to be with thee, and to remaine with thee all the daies of thy life, and will doo thee true service, as it is conteined in the oth and promise following. Then laie thy hand on thy booke, and sweare this oth unto him. Promises &amp; oths interchangeablie made betweene the conjuror &amp; the spirit. I N. doo s

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The xviii. Chapter.

A bond to bind him to thee, and to thy N. as followeth. I N. Note the summe of this obligation or bond. conjure and constreine the spirit of N. by the living God, by the true God, and by the holie God, and by their vertues and powers I conjure and constreine the spirit of thee N. that thou shalt not ascend nor descend out of thy bodie, to no place of rest, but onelie to take thy resting place with * N. [* i.e. me] and with this N. all the daies of my life, according to thine oth and promise. I

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The xix. Chapter.

This bond as followeth, is to call him into your christall stone, or glasse, &amp;c. A LSO I doo conjure thee spirit N. by God the father, by God the sonne, and by God the holie-ghost, Α and Ω, the first and the last, and by the latter daie of judgement, of them which shall come to judge the quicke and the dead, and the world by fier, and by their vertues and powers I constreine thee spirit N. to come to him that holdeth the christall stone in his hand, &amp; to appeare visiblie, as here

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The xx. Chapter.

When to talke with spirits, and to have true answers to find out a theefe. T HE daies and houres of ♄ ♂ ☿ and the ☽ is best to doo all crafts of necromancie, &amp; for to speake with spirits, and for to find theft, and to have true answer thereof, or of anie other such like. This is condemned for ranke follie by the doctors: as by Chrysos. sup. Matth. Gregor. in homil. sup. Epiphan. Domini ; and others. ¶ And in the daies and houres of ☉ ♃ ♀ is best to doo all experiments of love, and to pur

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The xxi. Chapter.

A confutation of conjuration, especiallie of the raising, binding and dismissing of the divell, of going invisible, and other lewd practises. T HUS All the former practises breeflie confuted. farre have we waded in shewing at large the vanitie of necromancers, conjurors, and such as pretend to have reall conference and consultation with spirits and divels: wherein (I trust) you see what notorious blasphemie is committed, besides other blind superstitious ceremonies, a disordered heap, which are

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The xxii. Chapter.

A comparison betweene popish exorcists and other conjurors, a popish conjuration published by a great doctor of the Romish church, his rules and cautions. I SEE no difference betweene these and popish conjurations; for they agree in order, words, and matter, differing in no circumstance, but that the papists doo it without shame openlie, the other doo it in hugger mugger secretlie. The papists (I saie) have officers in this behalfe, which are called exorcists or conjurors, and they looke narrow

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The xxiii. Chapter.

A late experiment, or cousening conjuration practised at Orleance by the Franciscane Friers, how it was detected, and the judgement against the authors of that comedie. I N A cousening conjuration. the yeare of our Lord 1534. at Orleance in France , the Maiors wife died, willing and desiring to be buried without anie pompe or noise, &amp;c. Hir husband, who reverenced the memoriall of hir, did even as she had willed him. And bicause she was buried in the church of the * Franciscans , * Of th

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The xxiiii. Chapter.

Who may be conjurors in the Romish church besides priests, a ridiculous definition of superstition, what words are to be used and not used in exorcismes, rebaptisme allowed, it is lawfull to conjure any thing, differences betweene holie water and conjuration. T HOMAS AQUINAS In 4 dist. 23. sent. saith, that anie bodie, though he be of an inferior or superior order, yea though of none order at all (and as Gulielmus Durandus glossator Raimundi affirmeth, a woman so she blesse not the girdle or the

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The xxv. Chapter.

The seven reasons why some are not rid of the divell with all their popish conjurations, why there were no conjurors in the primitive church, and why the divell is not so soone cast out of the bewitched as of the possessed. T HE reason why some are not remedied for all their conjurations, 1 2 3 4 5 6, 7 the papists say is for seven causes. First, for that the faith of the standers by is naught; secondlie, for that theirs that present the partie is no better; thirdlie, bicause of the sinnes of th

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The xxvi. Chapter.

Other grosse absurdities of witchmongers in this matter of conjurations. S URELIE I cannot see what difference or distinction the witchmongers doo put betweene the knowledge and power of God and the divell; but that they think, if they praie, or rather talke to God, till their hearts ake, he never heareth them; but that the divell dooth knowe everie thought and imagination of their minds, and both can and also, will doo any thing for them. For if anie that meaneth good faith with the divell read

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The xxvii. Chapter.

Certaine conjurations taken out of the pontificall and out of the missall. B UT see yet a little more of popish conjurations, and conferre them with the other. In the *pontificall * Tit. de ecclesiæ dedicatione. you shall find this conjuration, which the other conjurors use as solemnelie as they: I conjure thee thou creature of water in the name of the fa✠ther, of the so✠nne, and of the Holie✠ghost, that thou drive awaie the divell from the bounds of the just, that he remaine not in the darke co

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The xxix Chapter.

The rules and lawes of popish Exorcists and other conjurors all one, with a confutation of their whole power, how S. Martine conjured the divell T HE papists Papists and conjurors cousening compeers. you see, have their certeine generall rules and lawes, as to absteine from sinne, and to fast, as also otherwise to be cleane from all pollusions, &amp;c: and even so likewise have the other conjurors. Some will saie that papists use divine service, and praiers; even so doo common conjurors (as

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The xxx. Chapter.

That it is a shame for papists to beleeve other conjurors dooings, their owne being of so litle force, Hipocrates his opinion herein. A ND still me thinks papists (of all others) which indeed are most credulous, and doo most mainteine the force of witches charmes, and of conjurors cousenages, should perceive and judge conjurors dooings to be void of effect. For when they see their owne stuffe, as holie water, salt, candles, &amp;c: conjured by their holie bishop and preests; &amp; that i

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The xxxi. Chapter.

How conjurors have beguiled witches, what bookes they carie about to procure credit to their art, wicked assertions against Moses and Joseph. T HUS you see that conjurors are no small fooles. For whereas witches being poore and needie, go from doore to doore for releefe, have they never so manie todes or cats at home, or never so much hogs doong and charvill* [* See p. 117 .] about them, or never so manie charmes in store: these conjurors (I saie) have gotten them offices in the church of Rome ,

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The xxxii. Chapter.

All magicall arts confuted by an argument concerning Nero, what Cornelius Agrippa and Carolus Gallus have left written thereof, and prooved by experience. S URELIE Nero prooved all these magicall arts to be vaine and fabulous lies, and nothing but cousenage and knaverie. He was a notable prince, having gifts of nature enow to have conceived such matters, treasure enough to have emploied in the search thereof, he made no conscience therein, he had singular conferences thereabout; he offered, and

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The xxxiii. Chapter.

Of Salomons conjurations, and of the opinion conceived of his cunning and practise therein. I T is affirmed by sundrie authors, that Salomon was the first inventor of those conjurations; and thereof Josephus is the first reporter, who in his fift booke De Judæorum antiquitatibus , cap. 22. rehearseth soberlie this storie following; which Polydore Virgil , and manie other repeat verbatim, in this wise, and seeme to credit the fable, whereof there is skant a true word. Salomon was the greatest phi

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The xxxiiii. Chapter.

Lessons read in all churches, where the pope hath authoritie, on S. Margarets daie, translated into English word for word. H OLIE Margaret required of GOD, that she might have a conflict face to face with hir secret enimie the divell; and rising from praier, Lect. in die sanctissimæ Marg. vir. 5. she sawe a terrible dragon, that would have devoured hir, but she made the signe of the crosse, and the dragon burst in the middest. Lect. 6. Afterwards, she sawe another man/ 456. sitting like a Niger,

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The xxxv. Chapter.

A delicate storie of a Lombard, who by S. Margarets example would needs fight with a reall divell. T HERE was (after a sermon made, wherein this storie of S. Margaret was recited, for in such stuffe consisted not onelie their service, but also their sermons in the blind time of poperie:) there was (I saie) a certeine yoong man, being a Lombard , whose simplicitie was such, as he had no respect unto the commoditie of worldlie things, but did altogither affect the salvation of his soule, who heari

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The xxxvi. Chapter.

The storie of Saint Margaret prooved to be both ridiculous and impious in everie point. F IRST, that the storie of S. Margaret is a fable, may be prooved by the incredible, impossible, foolish, impious, and blasphemous matters conteined therein, and by the ridiculous circumstance thereof. Though it were cruellie doone of hir to beat the divell, when his hands were bound; yet it was courteouslie doone of hir, to pull awaie hir foot at his desire. He could not speake so long as she troad on his he

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The xxxvii. Chapter.

A pleasant miracle wrought by a popish preest. W HAT time the Waldenses In speculo exemplorum, dist. 6. ex lib. exemplorum, Cæsariis, exempl. 69. heresies beganne to spring, certeine wicked men, being upheld and mainteined by diabolicall vertue, shewed certeine signes and woonders, wherby they strengthened and confirmed their heresies, and perverted in faith many faithfull men; for they walked on the water and were not drowned. But a certeine catholike preest seeing the same, and knowing that tr

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The xxxviii. Chapter.

The former miracle confuted, with a strange storie of saint Lucie. H OW glad Sir John was now it were follie for me to saie. How would he have plagued the divell, that threw his god in the river to be drowned? But if other had had no more power to destroie the Waldenses with sword and fier, than this preest had to drowne them with his conjuring boxe &amp; cousening sacraments, there should have beene many a life saved. But I may not omit one fable, which is of authoritie, wherein though ther

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The xxxix. Chapter.

Of visions, noises, apparitions, and imagined sounds, and of other illusions, of wandering soules: with a confutation thereof. M ANIE thorough melancholie doo imagine, that they see or heare visions, spirits, ghosts, strange noises, &amp;c: See the storie of Simō Davie and Ade his wife, lib. 3. cap. 10. pag. 55, 56, 57. as I have alreadie prooved before, at large. Manie againe thorough feare proceeding from a cowardlie nature and complexion, or from an effeminate and fond bringing up, are ti

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The xl. Chapter.

Cardanus opinion of strange noises, how counterfet visions grow to be credited, of popish appeerances, of pope Boniface. C ARDANUS H. Card. lib. de var. rer. 15. ca. 92. speaking of noises, among other things, saith thus; A noise is heard in your house; it may be a mouse, a cat, or a dog among dishes; it may be a counterfet or a theefe indeed, or the fault may be in your eares. I could recite a great number of tales, how men have even forsaken their houses, bicause of such apparitions and noises

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The xli. Chapter.

Of the noise or sound of eccho, of one that narrowlie escaped drowning thereby, &amp;c. A LAS! how manie naturall things are there so strange, as to manie seeme miraculous; and how manie counterfet matters are there, that to the simple seeme yet more wonderfull? Cardane H. Card. lib. de subtilitat. 18. telleth of one Comensis , who comming late to a rivers side, not knowing where to passe over, cried out alowd for some bodie to shew him the foord: who hearing an eccho to answer according to

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The xlii. Chapter.

Of Theurgie, with a confutation thereof, a letter sent to me concerning these matters. T HERE is yet another art professed by these cousening conjurors, which some fond divines affirme to be more honest and lawfull than necromancie, which is called Theurgie; wherein they worke by good angels. Howbeit, their ceremonies are altogether papisticall and superstitious, consisting in cleanlines partlie of the mind, partlie of the bodie, and partlie of things about and belonging to the bodie; as in the

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The first Chapter.

340. These two doctors, to mainteine their their* [* sic ] credit, and to cover their injuries, have published those same monsterous lies, which have abused all Christendome, being spread abroad with such authoritie, as it will be hard to suppresse the credit of their writings, be they never so ridiculous and false. Which although they mainteine and stirre up with their owne praises; yet men are so bewitched, as to give credit unto them. No marvel that they were so opinionative herein, for God g

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The second Chapter.

By what meanes the common people have beene made beleeve in the miraculous works of witches, a definition of witchcraft, and a description thereof. T HE common people have beene so assotted and bewitched, with whatsoever poets have feigned of witchcraft, either in earnest, in jest, or else in derision; and with whatsoever lowd liers and couseners for their pleasures heerein have invented, and with whatsoever tales they have heard from old doting women, or from their mothers maids, and with whats

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The third Chapter.

Reasons to proove that words and characters are but bables, &amp; that witches cannot doo such things as the multitude supposeth they can, their greatest woonders prooved trifles, of a yoong gentleman cousened. T HAT words, characters, images, and such other trinkets, which are thought so necessarie instruments for witchcraft (as without the which no such thing can be accomplished) are but bables, devised by couseners, to abuse the people withall; I trust I have sufficientlie prooved. And th

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The fourth Chapter.

Of one that was so bewitched that he could read no scriptures but canonicall, of a divel that could speake no Latine, a proofe that witchcraft is flat cousenage. H ERE A strange miracle, if it were true. I may aptlie insert another miracle of importance, that happened within the compasse of a childes remembrance, which may induce anie resonable bodie to conceive, that these supernaturall actions are but fables &amp; cousenages. There was one, whom for some respects I name not, that was taken

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The fift Chapter.

Of the divination by the sive and sheeres, and by the booke and key, Hemingius his opinion thereof confuted, a bable to know what is a clocke, of certeine jugling knacks, manifold reasons for the overthrowe of witches and conjurors, and their cousenages, of the divels transformations, of Ferrum candens, * [* Latin in Ital.] &amp;c. T O passe over all the fables, which are vouched by the popish doctors, you shall heare the words of N. Hemingius , Heming. in lib. de superst. magicis. whose zea

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The sixt Chapter.

How the divell preached good doctrine in the shape of a preest, how he was discovered, and that it is a shame (after confutation of the greater witchcrafts) for anie man to give credit to the lesser points thereof. O N a time the divell went up into a pulpit, and there made a verie catholike sermon: but a holie preest comming to the good speed, by his holinesse perceived that it was the divell. So he gave good eare unto him, but could find no fault with his doctrine. And therefore so soone as th

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The seventh Chapter.

A conclusion against witchcraft, in maner and forme of an Induction. B Y A generall conclusion against them whō the subject of this book concerneth this time all kentishmen know (a few fooles excepted) that Robin goodfellowe is a knave. All wisemen understand that witches miraculous enterprises, being contrarie to nature, probabilitie and reason, are void of truth or possibilitie. All protestants perceive, that popish charmes, conjurations, execrations, and benedictions are not effectuall, but b

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The eight Chapter.

Of naturall witchcraft or fascination. B UT bicause I am loth to oppose my selfe against all the writers heerin, or altogither to discredit their stories, or wholie to deface their reports, touching the effects of fascination or witchcraft; I will now set downe certeine parts thereof, which although I my selfe cannot admit, without some doubts, difficulties and exceptions, yet will I give free libertie to others to beleeve them, if they list; for that they doo not directlie oppugne my purpose. I

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The ninth Chapter.

Of inchanting or bewitching eies. M ANIE writers agree with Virgil and Theocritus in the effect of witching eies, affirming that in Scythia , there are women called Bithiæ , With the like propertie were the old Illyrian people indued: if we will credit the words of Sabinus grounded upon the report of Aul. Gell. having two balles or rather blacks in the apple of their eies. And as Didymus reporteth, some have in the one eie two such balles, and in the other the image of a horsse. These (forsooth)

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The tenth Chapter.

Of naturall witchcraft for love, &amp;c. B UT Nescio quis oculus teneros mihi fascinat agnos, saith Virgil : and thus Englished by Abraham Fleming: I wote not I What witching eie Doth use to hant My tender lams Sucking their dams And them inchant, as there is fascination and witchcraft by malicious and angrie eies unto displeasure: so are there witching aspects, tending contrariwise to love, or at the least, to the procuring of good will and liking. For if the fascination or witchcraft be br

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The first Chapter.

B HERE H. Card. lib. de var. rer. 16. cap. 93. is no question nor theme (saith Hierome Cardane ) so difficult to deale in, nor so noble an argument to dispute upon, as this of divels and spirits. For that being confessed or doubted of, the eternitie of the soule is either affirmed or denied. The heathen philosophers reson hereof amongest themselves in this sort. First, The Platonists and Stoiks. they that mainteine the perpetuitie of the soule, saie that if the soule died with the bodie; to what

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The second Chapter.

Mine owne opinion concerning this argument, to the disproofe of some writers hereupon. I FOR The question about spirits doubtfull and difficult. my part doo also thinke this argument, about the nature &amp; substance of divels and spirits, to be so difficult, as I am persuaded that no one author hath in anie certeine or perfect sort hitherto written thereof. In which respect I can neither allow the ungodly and prophane sects and doctrines of the Sadduces &amp; Peripatetiks , who denie t

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The third Chapter.

The opinion of Psellus touching spirits, of their severall orders, and a confutation of his errors therein. P SELLUS Psellus de operatione dæmonum, cap. 8. being of authoritie in the church of Rome , and not impugnable by anie catholike, being also instructed in these supernaturall or rather diabolicall matters by a monke called Marcus , who had beene familiarlie conversant a long time, as he said, with a certeine divell, reporteth upon the same divels owne word, which must needs understand best

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The fourth Chapter.

More absurd assertions of Psellus and such others, concerning the actions and passions of spirits, his definition of them, and of his experience therein. M OREOVER, Psellus lib. de operat. dæm. cap. 12. the same author saith, that spirits whisper in our minds, and yet not speaking so lowd, as our eares may heare them: If this were spoken of the temptations, &amp;c. of satan, it were tollerable. but in such sort as our soules speake together when they are dissolved; making an example by lowd

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The fift Chapter.

The opinion of Fascius Cardanus touching spirits, and of his familiar divell. F ASCIUS CARDANUS Fasc. Card. operat. de dæmon. had (as he himselfe and his sonne Hierome Cardanus report) a familiar divell, consisting of the fierie element, who, so long as he used conjuration, did give true answers to all his demands: but when he burned up his booke of conjurations, though he resorted still unto him, yet did he make false answers continuallie. He held him bound twentie &amp; eight yeares, and l

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The sixt Chapter.

The opinion of Plato concerning spirits, divels and angels, what sacrifices they like best, what they feare, and of Socrates his familiar divell. P LATO and his followers hold, that good spirits appeare in their owne likenesse; The Platonists opinion. but that evill spirits appeare and shew themselves in the forme of other bodies; and that one divell reigneth over the rest, as a prince dooth in everie perfect commonwelth over men. Item, they obteine their purposes and desires, onelie by intreati

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The seventh Chapter.

Platos nine orders of spirits and angels, Dionysius his division thereof not much differing from the same, all disprooved by learned divines. P LATO proposeth or setteth foorth nine severall orders of spirits, besides the spirits and soules of men. The first spirit is God that commandeth all the residue; the second are those that are called Ideæ , which give all things to all men; the third are the soules of heavenlie bodies which are mortall; the fourth are angels; the fift archangels; the sixt

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The eight Chapter.

The commensement of divels fondlie gathered out of the 14. of Isaie, of Lucifer and of his fall, the Cabalists the Thalmudists and Schoolemens opinions of the creation of angels. T HE witchmoongers, which are most commonlie bastard divines, doo fondlie gather and falselie conceive the commensement of divels out of the fourteenth of Isaie ; where they suppose Lucifer Isai. 14. is cited, as the name of an angell; who on a time being desirous to be checkemate with God himselfe, would needs (when Go

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The ninth Chapter.

Of the contention betweene the Greeke and Latine church touching the fall of angels, the variance among papists themselves herein, a conflict betweene Michael and Lucifer. T HERE was also another contention betweene the Greeke church and the Latine; to wit, of what orders of angels they were that did fall with Lucifer . Our schoolemen saie they were of all the nine orders of angels in Lucifers conspiracie. But bicause the superior order was of the more noble constitution and excellent estate, an

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The tenth Chapter.

Where the battell betweene Michael and Lucifer was fought, how long it continued, and of their power, how fondlie papists and infidels write of them, and how reverentlie Christians ought to thinke of them. N OW where this battell was fought, and how long it continued, there is as great contention among the schoolemen, as was betwixt Michaël and Lucifer . The Thomists saie this battell was fought in the mpereiall* [* sic ] heaven, where the abode is of blessed spirits, and the place of pleasure a

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The eleventh Chapter.

Whether they became divels which being angels kept not their vocation, in Jude and Peter; of the fond opinions of the Rabbins touching spirits and bugs, with a confutation thereof. W E doo read in Jude , Jud. vers. 6. 2. Pet. 2. 4. and find it confirmed in Peter , that the angels kept not their first estate, but left their owne habitation, and sinned, and (as Job saith) committed follie: and that God therefore did cast/ 364. them downe into hell, reserving them in everlasting chaines under darke

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The twelfe Chapter.

That the divels assaults are spirituall and not temporall, and how grosselie some understand those parts of the scripture. U PON that, which hitherto hath beene said, you see that the assaults of sathan are spirituall, and not temporall: in which respect Paule wisheth us not to provide a corselet of Steele to defend us from his clawes; but biddeth us put on the whole armour of God, Ephe. 6, 11, 12. &gt; that we may be able to stand against the invasions of the divell. For we wrestle not agai

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The xiii. Chapter.

The equivocation of this word spirit, how diverslie it is taken in the scriptures, where (by the waie) is taught that the scripture is not alwaies literallie to be interpreted, nor yet allegoricallie to be understood. S UCH as search with the spirit of wisedome and understanding, shall find, that spirits, as well good as bad, are in the scriptures diverslie taken: yea they shall well perceive, that the divell is no horned beast. For a sometimes a Exod. 31, 1 in the scriptures, spirits and divels

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The xiiii. Chapter.

That it pleased God to manifest the power of his sonne and not of witches by miracles. J ESUS CHRIST, Luke. 8, 14. to manifest his divine power, rebuked the winds, and they ceased; and the waves of water, and it was calme: which if neither our divines nor physicians can doo, much lesse our conjurors, and least of all our old witches can bring anie such thing to passe. But it pleased God to manifest the power of Christ Jesus by such miraculous &amp; extraordinarie meanes, providing and as it

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The xv. Chapter.

Of the possessed with divels. H ERE I cannot omit to shew, how fondlie diverse writers; and namelie, James Sprenger , Mal. malef. quæst. 5. pa. 1. and Henrie Institor doo gather and note the cause, why the divell maketh choise to possesse men at certeine times of the moone; which is (saie they) in two respects: first, that they may defame so good a creature as the moone; secondly, bicause the braine is the moistest part of the bodie. The divell therefore considereth the aptnesse and conveniencie

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The xvi. Chapter.

That we being not throughlie informed of the nature of divels and spirits, must satisfie our selves with that which is delivered us in the scriptures touching the same, how this word divell is to be understood both in the singular and plurall number, of the spirit of God and the spirit of the divell, of tame spirits, of Ahab. T HE nature therfore and substance of divels and spirits, bicause in the scripture it is not so set down, as we may certeinlie know the same: we ought to content and frame

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The xviii. Chapter.

Certeine popish reasons concerning spirits made of aier, of daie divels and night divels, and why the divell loveth no salt in his meate. M ANIE affirme (upon a fable cited by M. Mal. ) that spirits are of aier, bicause they have beene cut (as he saith) in sunder, and closed presentlie againe; and also bicause they vanish awaie so suddenlie. But of such apparitions I have alreadie spoken, and am shortlie to saie more, which are rather seene in the imagination of the weake and diseased, than in v

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The xix. Chapter.

That such divels as are mentioned in the scriptures, have in their names their nature and qualities expressed, with instancies thereof. S UCH divels as are mentioned in the scriptures by name, have in their names their nature and qualities expressed, being for the most part the idols of certeine nations idolatrouslie erected, in steed, or rather in spight of God. For Beelzebub , 2. Reg. 13. which signifieth the lord of the flies, bicause he taketh everie simple thing in his web, was an idol or o

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The xx. Chapter.

Diverse names of the divell, whereby his nature and disposition is manifested. I T hath also pleased GOD to informe our weake capacities, as it were by similitudes and examples, or rather by comparisons, to understand what manner of thing the divell is, by the verie names appropriated and attributed unto him in the scriptures: wherein sometimes he is called by one name, sometimes by another, by metaphors according to his conditions. a Elephas a Job. 40. Job. 3. Isai. 27. is called in Job , Behem

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The xxi. Chapter.

That the idols or gods of the Gentiles are divels, their diverse names, and in what affaires their labours and authorities are emploied, wherein also the blind superstition of the heathen people is discovered. A ND Psalm. 96. for so much as the idols of the gentiles are called divels, and are among the unlearned confounded and intermedled with the divels that are named in the scriptures; I thought it convenient here to give you a note of them, to whome the Gentiles gave names, according to the o

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The xxii. Chapter.

Of the Romanes cheefe gods called Dii selecti, and of other heathen gods, their names and offices. T HERE were among the Romans twentie idolatrous gods, which were called Dii selecti sive electi , chosen gods; whereof twelve were male, and eight female, whose names doo thus followe: Janus , Saturnus , Jupiter , Genius , Mercurius , Apollo , Mars , Vulcanus , Neptunus , Sol , Orcus and * Vibar , [* Liber ] which were all hee gods: Tellus , Ceres , Juno , Minerva , Luna , Diana , Venus , and Vesta

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The xxiii. Chapter.

Of diverse gods in diverse countries. T HE Aegyptians were yet more foolish in this behalfe than the Romans (I meane the heathenish Romans that then were, and not the popish Romans that now are, for no nation approcheth neere to these in anie kind of idolatrie.) The Aegyptians worshipped Anubis in the likenesse of a dog, bicause he loved dogs and hunting. Yea they worshipped all living creatures, as namelie of beasts, Beasts, birds, vermine, fishes, herbs and other trumperie worshipped as gods.

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The xxiiii. Chapter.

Of popish provinciall gods, a comparison betweene them and heathen gods, of physicall gods, and of what occupation everie popish god is. N OW if I thought I could make an end in anie reasonable time, I would begin with our antichristian gods, otherwise called popish idols, which are as ranke divels as Dii gentium 1. Reg. 20. 2. Chr. 32. 1. Chr. 16. Judg. 3. 2. Chr. 33. 2. Reg. 23, &amp;c. spoken of in the psalmes: or as Dii montium set foorth &amp; rehearsed in the first booke of the kin

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The xxv. Chapter.

A comparison betweene the heathen and papists, touching their excuses for idolatrie. A ND bicause I know, that the papists will saie, that their idols are saints, and no such divels as the gods of the Gentiles were: you may tell them, that not onelie their saints, but the verie images of them were called Divi . Divos vocant Grammatici eos qui ex hominibus dii facti sunt. Which though it signifie gods, and so by consequence idols or feends: yet put but an ( ll ) thereunto, and it is Divill in Eng

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The xxvi. Chapter.

The conceipt of the heathen and the papists all one in idolatrie, of the councell of Trent, a notable storie of a hangman arraigned after he was dead and buried, &amp;c. B UT papists perchance will denie, that they attribute so much to these idols as I report; or that they thinke it so meritorious to praie to the images of saints as is supposed, affirming that they worship God, and the saints themselves, under the formes of images. Which was also the conceipt of the heathen, and their excuse

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The xxvii. Chapter.

A confutation of the fable of the hangman, of manie other feined and ridiculous tales and apparitions, with a reproofe thereof. B Y the tale above mentioned you see what it is to worship the image of our ladie. Our B. ladies favor. For though we kneele to God himselfe, and make never so humble petitions unto him, without faith and repentance, it shall doo us no pleasure at all. Yet this hangman had great freendship shewed him for one point of courtesie used to our ladie, having not one dramme of

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The xxviii. Chapter.

A confutation of Johannes Laurentius, and of manie others, mainteining these fained and ridiculous tales and apparitions, and what driveth them awaie: of Moses and Helias appearance in mount Thabor. F URTHERMORE, to prosecute this matter in more words; if I saie that these apparitions of soules are but knaveries and cousenages; they object that Moses and Helias Matth 17. Luke. 9. appeared in mount Thabor , and talked with Christ, in the presence of the principall apostles: yea, and that God appe

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The xxix. Chapter.

A confutation of assuming of bodies, and of the serpent that seduced Eve. T HEY that contend so earnestlie for the divels assuming of bodies and visible shapes, doo thinke they have a great advantage by the words uttered in the third of Genesis , Gen 3. 14. 15. where they saie, the divell entered into a serpent or snake: and that by the cursse it appeareth, that the whole displeasure of God lighted upon the poore snake onlie. How those words are to be considered may appeare, in that it is of pur

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The xxx. Chapter.

The objection concerning the divels assuming of the serpents bodie answered. T HIS word Serpent in holie scripture is taken for the divell: Gen. 3, 1. The serpent was more subtill than all the beasts of the feeld. It likewise signifieth such as be evill speakers, such as have slandering toongs, also heretiks, &amp;c: They have sharpned their toongs like serpents. Psal. 139, 4. It dooth likewise betoken the death and sacrifice of Christ: As Moses Num. 8. &amp; 9. John. 3, 14. lifted up th

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The xxxi. Chapter.

Of the cursse rehearsed Gen. 3. and that place rightlie expounded, John Calvines opinion of the divell. T HE cursse rehearsed by God in that place, whereby witchmongers labour so busilie to proove that the divell entered into the bodie of a snake, and by consequence can take the bodie of anie other creature at his pleasure, &amp;c: reacheth (I thinke) further into the divels matters, than we can comprehend, or is needfull for us to know, that understand not the waies of the divels creeping,

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The xxxii. Chapter.

Mine owne opinion and resolution of the nature of spirits, and of the divell, with his properties. B UT P. Mart. in loc. com. 9. sect. 14. to use few words in a long matter, and plaine termes in a doubtfull case, this is mine opinion concerning this present argument. First, that divels are spirits, and no bodies. For (as Peter Martyr saith) spirits and bodies are by antithesis opposed one to another: so as a bodie is no spirit, nor a spirit a bodie. And that the divell, whether he be manie or on

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The xxxiiii. Chapter.

A conclusion wherein the Spirit of spirits is described, by the illumination of which spirit all spirits are to be tried: with a confutation of the Pneumatomachi flatlie denieng the divinitie of this Spirit. T OUCHING the manifold signification of this word [Spirit]* [*[] in text.] I have elsewhere in this breefe discourse told you my mind: which is a word nothing differing in Hebrue from breath or wind. For all these words following; to wit, Spiritus , Ventus , Flatus , Halitus , are indifferen

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Chap. I.

Of Magical Circles, and the reason of their Institution. M Agitians, Imaginary Circles. and the more learned sort of Conjurers, make use of Circles in various manners, and to various intentions. First, when convenience serves not, as to time or place that a real Circle should be delineated, they frame an imaginary Circle, by means of Incantations and Consecrations, without either Knife, Pensil, or Compasses, circumscribing nine foot of ground round about them, which they pretend to sanctifie wit

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Chap. II.

How to raise up the Ghost of one that hath hanged himself. THis experiment must be put in practice while the Carcass hangs; and therefore the Exorcist must seek out for the straightest hazel wand that he can find, to the top whereof he must binde the head of an Owl, with a bundle of St. John’s Wort , or Milliès Perforatum : this done, he must be informed of some miserable creature that hath strangled himself in some Wood or Desart place (which they seldom miss to do) and while the Carcass hangs,

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Chap. III.

How to raise up the three Spirits , Paymon, Bathin, and Barma: And what wonderful things may be effected through their assistance. THe Their order. Spirit Paymon is of the power of the Air, the sixteenth in the ranck of Thrones, subordinate to Corban and Marbas . Bathin is of a deeper reach in the source of the fire, the second after Lucifers familiar, and hath not his fellow for agility and affableness, in the whole Infernal Hierarchy. Barma is a mighty Potentate of the order of Seraphims , who

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Chap. IV.

How to Consecrate all manner of Circles, Fumigations, Fire, Magical Garments, and Utensills. COnsecrations What things are to be consecrated. are related either to the person or the thing consecrated. The person is the Magitian himself, whose consecration consisteth in Abstinence, Temperance, and holy Garments. The things consecrated are the Oyl, the Fire, the Water. The Fumigations consisting of oriental Gums and Spices; the magical Sword, Pensils, Pens and Compasses, the measuring Rule and wax

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Chap. V.

Treating more practically of the Consecration of Circles, Fires, Garments, and Fumigations. IN Circles how to be made. the Construction of Magical Circles, the hour, day, or night, and season of the year, and the Constellation are to be considered; as also what sort of Spirits are to be called; and to what Region, Air, or Climate they belong: Therefore this method is to be followed for the more orderly and certain proceeding therein. First, a Circle nine foot over must be drawn, within which ano

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Chap. VI.

How to raise and exorcize all sorts of Spirits belonging to the Airy Region. THe What sort of Garments must be used. Garment which the Exorcist is cloathed withall at the performance of this action, ought according to the opinions of the chiefest Magicians, to be a Priestly Robe, which if it can no where be procured, may be a neat and cleanly linnen Vest, with the holy Pentacle fastned thereunto upon Parchment made of a Kids skin, over which an Invocation must be said, and then the Pentacle must

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Chap. VII.

How to obtain the familiarity of the Genius or Good Angel, and cause him to appear . ACcording How to consult with Familiars or Genii . to the former Instructions in conjuring Spirits, we must proceed to consult with the Familiars or Genii ; first, after the manner prescribed by Magicians, the Exorcist must inform himself of the name of his good Genius , which he may find in the Rules of Travius and Philermus ; as also, what Character and Pentacle , or Lamin , belongs to every Genius . After thi

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Chap. VIII.

A form of Conjuring Luridan the Familiar, otherwise called Belelah . L Uuridan The nature of Luridan . is a Familiar Domestick Spirit of the North , who is now become servant to Balkin , Lord and King of the Northern Mountains, he calls himself the Astral Genius of Pomonia , an Island amongst the Orcades beyond Scotland . But he is not particularly resident there; for in the dayes of Solomon and David , he was in Jerusalem , or Salem , being then under the name of Belilah ; after that he came ov

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Chap. IX.

How to Conjure the Spirit Balkin the Master of Luridan . AS in the former Chapter, the Exorcist is instructed to draw the form of the Mountain Hecla within the circle, so in this form of Conjuration he must do the same, adding these names to be written round the Mountain The names of Olympick Angels. Mathiel ; Rahuniel, Seraphiel, Hyniel, Rayel, Fraciel . These are the names of Olympick Angels , governing the North , and ruling over every airy Spirit that belongs unto the Northern Climate; so th

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Chap. I.

Of Spirits in General; What they are and how to be considered: Also how farr the Power of Magitians and Witches is able to operate in Diabolical Magick. 1. B Ecause The reason of this Addition. the Author in his foregoing Treatise, upon the Nature of Spirits and Devils , hath only touched the subject thereof superficially, omitting the more material part; and with a brief and cursory Tractat, hath concluded to speak the least of this subject which indeed requires most amply to be illustrated; th

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Chap. II.

Of the Good and Evil Dæmons or Genii: Whither they are; what they are, and how they are manifested; also of their names, powers, faculties, offices; how they are to be considered. 1. A Ccording The office of Dæmons or Genii . to the disposition of the mind, or soul, there is a good or evil Dæmon that accompanies the party visibly, or invisibly; and these are of such rancks and orders, and names, as the capacity of the persons soul is, to whom they belong: Their Office is said to be, fore-warning

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Chap. III.

Of the Astral Spirits of men departed: What they are: And why they appear again: And what Witchcraft may be wrought by them. 1. A S The spirits of men return again. the Astral Spirits separate, which belong not to any deceased person, do for many years survive, or continue; so if the party deceased hath departed in discontent, and melancholy, it is often known that they return again, and causing terrour to families and houses, do wait for opportunity to disburthen themselves, that at length they

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Chap. IV.

Of Astral Spirits or separate Dæmons in all their distinctions, names, and natures, and places of Habitation, and what may be wrought by their Assistance. 1. H Aving in the foregoing Chapter sufficiently illustrated the nature of the Astral Spirits proper, that belong to every individual; The subject of this present Chapter shall be of Astral Spirits common. Astral Spirits separate ; which are not constitute to any peculiar work or service, but do only, according to their nature and temper, haun

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Chap. V.

Of the Infernal Spirits, or Devils, and damned Souls treating, what their Natures, Names, and Powers are, &amp;c. 1. L Eaving What this Chapter treats of. the Astral Kingdome, I will now proceed to describe the natures, and distinctions of Infernal Spirits or Devils, and damned Souls, who are to be considered according to their ranks, and orders, exactly correspondent to the Quires, and Hierarchies of the Angels, or Celestial beings, wherein I will insist upon their names, shapes, places, ti

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Chap. VI.

Treating of the Nature, Force and Forms of Charms, Periapts, Amulets, Pentacles, Conjurations, Ceremonies, &amp;c. 1. B Efore Shews before Spirits appear. Appearances are made, after forms of Conjuration are repeated, the Infernal Spirits make various and wonderful shews, noises, and attempts as fore-runners to their appearance: At the first attempts of novices in Conjuration, they are accompanyed with noises, tremblings, flashes, howlings, and most dreadful shriekes, till after further prog

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Chap. VII.

Being the Conclusion of the Whole; wherin divers antient Spells, Charms, Incantations and Exorcisms are briefly spoken of. 1. B Esides Charms. what the Author hath set down, there be many other Spells and Charms , which Tradition hath left unto Posterity, being many of them effectual for the thing intended by them, as in the precedent Chapter is set down, wherein the Orders of Fumigations are described. Besides there are Magical Characters attributed to the Planets, whereof Telesms , Periapts ,

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SHAKESPEARE NOTINGS.

P. 99 . Bodin’s “asseheaded man”. N. Drake, in his Shakespeare and his Times , vol. ii, p. 351, suggested that Bottom’s “translation” was derived from p. 315 in Scot, where a receipt for such transformations is given. This may in part have been in Shakespeare’s memory, as may the commonly received belief that magicians could do such things. He may, too, have remembered another tale, told at p. 533, of Pope Benedict IX having been condemned after death to walk the earth (I presume at night, after

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MIDDLETON’S “WITCH”.

P. 117 . “ Marmaritin ”, etc. In i, 2, he copies these names, altering only their order for the sake of the verse, and probably for the same reason omitting “Mevais”. P. 124 . “Needles wherwith dead bodies are sowne or sockt into their sheetes.” [Noted amidst charms procuring love and hate.] In i, 2, following the marmaritin passage, we find— This is the more noteworthy, as to sock a corpse seems to have been a Kentish phrase. “A privy gristle”, etc., as given by Middleton, was, I presume, one o

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I.

Besides those noted by Scot in the margins, I have gathered the following from Wier, though very possibly some may have been overlooked. By far the greater number occur in the 12th Book of Scot; that is, they consist chiefly of various charms and illustrative tales. I would not be understood, however, as thinking that Scot in all these cases copied from Wier, any more than I would assert that some later Astronomer Royal has quoted from Herschel, without mentioning him, the fact “that the earth r

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II. SCOT ON THE NAMES, ETC., OF DEVILS FROM WIER, BUT PROBABLY THROUGH T. R., MENTIONED P. 393.

P. 377 , l. 13. “Seventie and nine.” The list given by Scot is 68 + 1 accidentally omitted + Beelzebub not mentioned + the 4 kings of the N., S., E. and West = 74. Wier himself gives no total, but the discrepancy in Scot may perhaps have arisen from his copying 79 from T. R., from whom, as an intermediary, and not directly from Wier, or from some other, I think, from facts presently to be mentioned, it will be rendered probable that he copied. P. 378 . “ Marbas. ” After this name Scot omits from

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Additions to Part I, p. 558.

Wier, i, 7, § 10. “Similiter ex parte postica &amp; uteri collo novit implicatos crines, arenæ copiam, clavos ferreos, ligna, vitra confracta, stupam, lapides, ossa, et similia præstigiis movere, offuscata interim oculorum acie: insecta auribus furtive immittere, quæ postea vel prodeant, vel evolent.” See also iv, c. 7, § 1-4. Cf. Scot, p. 132. In all probability a mere coincidence of thought. Wier, iv, c. 11, § 8. “In lacte tres sunt substantiæ commixtæ, nimirum butyrum, caseus &amp; se

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GENERAL NOTINGS ON SCOT’S TEXT.

For words not given here see Glossary. P. 2 . “Ring bells.” Still done in Switzerland, and, I think, elsewhere. P. 10 . “As Merlin .” Cf. p. 72. P. 14 . “That cause ... taken away.” The mediæval Latin saying, “ablata causa tollitur effectus”. Repeated p. 319. P. 17 . “W. W. 1582.” [In his preface.] A proof that witches were not then burnt in England; but it shows how the question of witchcraft was then exercising the people that Ade Davie, the wife of a husbandman, pp. 55–7, thought that she was

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GLOSSARY.

The numbers refer to the pages of the first edition, and refer to an occurrence of the word, but not necessarily to the only occurrence of it. Should the inquirer fail to find any word, he should consult the Notings. A. B. C. D. E. F. G. H. I. J. K. L. M. N. O. P. Q. R. S. T. U. V. W. X. Y....

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